the same or greater wickednesses are committed and increase groans to the Lord in us to cause the light of his glorious Gospel to arise and shine upon them as also stir us up to thankfulness for the light of the Gospel he hath sent amongst us and whilst we have it to walk in it not loving darkness more than light But thus far will the light of Nature engraven upon the heart lead us with respect to the right Worship of God and I humbly conceive ne plus ultra not a step farther 2dly As there is a natural or moral Worship of God so is there that which is ceremonial or instituted which depends upon Divine Revelation and is nothing but the expression of the moral and internal Worship of God our love faith fear subjection of and to him in those external wayes that are of his own revelation wherein he hath said he will have us manifest and express them and as a great encouragement thereunto hath promised in our so doing to meet with us and bless us This is that which is most usually in Scripture called the Worship of God and Christ And this is that Worship whereunto I refer hearing the Word as 't is a Gospel-Institution to be practised by the Saints which was so plainly asserted in the Sober Testimony that there was no occasion for Mr. T. to trouble himself or the Reader with his guessing at the meaning of the Author did he not delight to multiply words but to have owned it if true or otherwise to have addressed himself to the confutation thereof That which I asserted was that Hearing by the Saints under the dispensation of the Gospel for of them and their duty is the question proposed pag. 13. is part of Instituted Worship Which when Mr. T. endeavours the confutation of I may be supposed to be concern'd in his discourses but till then the most partially addicted Reader will acquit me from any bounden service or attendance on them 'T is an easie way of answering Books though not much to edification to desert the main point to be impugned and divertise ones self and Reader with discourses that are but at best collateral thereunto and scarce speak a word to that which is the alone thing to be spoken to as Mr. T. in this matter hath done So that in what he saith not speaking to the thing in question in these two first Sections I am little concerned yet can I not but take notice of one thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we pass on which I cannot close with him in viz. That we worship God in hearing when we hear which he pretends to prove from 1 Thess 2. 13. which as thus crudely proposed I humbly conceive is very remote from truth There is more to be done than so I am apt to think that those who worship God in hearing must first come to it as to an Institution of Christ Which if a man doth nor he worships not God at all therein For persons to come to hear a Sermon out of custom curiosity lothness to undergo the penalties of the Land censures of others for company or the like not heeding it or coming to it as an Institution of Christ will hardly be accounted by the Lord as worshipping him being indeed not at all so 2dly That they set themselves to hear what is spoken as the Word of the eternal God receive it in meekness faith love giving up themselves to its authority and conduct which except we do we worship not God Jehoiakim in Jeremiah heard the Roll read but he takes his Penknife cuts it in pieces and throws it into the fire The Pharisees hear Christ preach Luke 16. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they blew their noses at him in scorn and derision Act. 7. you have Stephen preaching to the Jews who for a great while hear him with silence and attention bâ—t v. 54. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were vexed so as if they had been cut with a Saw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shewed their teeth and grind them like mad dogs against him To which many more instances might be added of such as heard the Word of God under such abominable passions Will Mr. T. say that such as these worship God in hearing what more absurd And yet if he deny it his Assertion falls to the ground That men worship God in hearing when they hear 'T is one device of Satan to undo souls and no mean one by miscalling things and appropriating those names and titles to them that do not belong to them to cause them to think that they have and do what they neither have nor do Some transient checks of conscience slight and superficial sorrow for sin assent to propositions of truth escaping the pollutions of the world saying their prayers going to hear he calls and would make poor hearts believe they are so the saving convictions of the Spirit Gospel-humiliation precious unfeigned Faith Evangelical Sanctication and Holiness worshipping God c. which if they do they have only this advantage that they go down with more pomp and state to Hell than those that know nothing of these semblances of Grace and Holiness 'T is a fond conceit that poor blind ignorant creatures flatter themselves with that their going to Church as they call it and joyning with the Preacher in the outward acts of praying and preaching supposing it to be according to the Institution of Christ is worshiping God and I am sorry to find Mr. T. by such expressions hardning them in this dangerous conceit Alas ye cannot thus worshâ—p God for he is a jealous God he is a Spirit and will be worshipped in Spirit and in Truth Precious Mr. Burroughs in his Treatise of Gospel-Worship speaks excellently to this matter pag. 93. Though I do kneel down in prayer and present my body to hear the Word this is noâ— to worship God as a Spirit and yet he that worships him not as a Spirit worships him not at all And p. 109. Many people think it a very easie matter to worship God and so it were if Mr. T. his Assertion were true If it were nothing else to worship God but to come and hear a Sermon then it were the easiest matter in the world to worship God but there is more required in the duty of God's Worship than thou hast been acquainted with there is a power of Godliness in it And citing Josh 24. 19. he adds q. d. You think it is nothing to serve the Lord alas you cannot serve the Lord for he is a holy God and a jealous God you must have other manner of hearts than yet you have you must understand his Worship in another manner than yet you do until you understand God his Wayes and Worship you cannot serve the Lord i. e. you do not cannot worship him Nor doth the Scripture 1 Thess 2. 13. prove his Assertion but rather the contrary The words are For this cause thank we God without
like such a call as the Scriptures mention in the Ministers of Christ 2dly That 't is above the ability of Christian hearers to judge of the Ministers call when 't is so plainly declared in the Scriptures is Mr. T. his mistake an Assertion that he will never be able to prove nor need they to fit themselves herein to spend their time to enquire into their many proceedings in getting Testimonials using means for the obtaining Ordination Institution c. as he talks they have through the great kindness of God to them the Bible in their hands and the holy Spirit dwelling in them to lead them into all Truth they have the qualification of Gospel-Ministers laid down 1 Tim. 32. to 8. Tit. 1. 5 to 10. c. the manner of their call and solemn inauguration into their office where they find persons let their pretences be never so high that are not able to acquit themselves according to those Rules they may judg and yet 't is not they so much as the Spirit of God speaking in the Scripture that they are not the Ministers of Christ But he hath a third Reason In all Governments and Societies the peaceable possessor is presumed to have right till the contrary be evinced Ergo 't is lawful to hear them as Ministers of the Gospel that are not such risum teneatis amici If this be good arguing 't is easie to prove it lawful to hear the Pope yea the greatest Hereticks that ever were in the world He is in the peaceable possession of St. Peter's Chair as they call it The Arrian Bishops once had it generally yet not to be heard I hope as Ministers of Christ The learned Field de Eccl. cites Nazianzen speaking far otherwise Neque qui per vim irrupit successor habendus est c. Nor is he to be accounted the Successor who gets possession by violence but he who suffers violence not he who defends a false opinion but he who is endued with the same Faith unless any one perchance may be called a successor as we say a disease succeeds health darkness light a tempest tranquillity wisdom madness And so we confess the present Ministers are the Successors of the Ministers of Christ and possessors of their room 2dly If by right he mâ—an right to their Parsonage and Vicarage-house and Globe-lands c. a right they have for ought I know by the Law of the Nation as things now stand thereunto If a right of Ruledom over the People of God in the Nation 1. They are not peaceably possest of this right they protest against them as Intruders 2dly These being the People and Flock of Christ they can have no right over them except it be given them from him let us see his Commission whereby they are authorized and we are satisfied 3dly If he suppose that a Patron 's presentation of a sorry thing in black suppose a debauch'd Sir John a Knight Errant of the Popeâ— make with the Bishops institution and induction into a Benefice and he is in the peaceable possession hereof that therefore he is to be heard as a Minister of Christ and would impose it upon others as Truth he must know that he hath to do with such who pitty him because of his folly and expect proof of what he asserts before they will believe him The instances of Paul's speech to Ananias Act. 23. 5. of Caiapâ—as prophesying John 11. 51. Christ's not excepting against him when convented before him are such pittiful stories that I must crave pardon of the Reader whilst I mention them Paul owned Ananias as High-Priest Act. 23. 5. which yet 't is probable he did not but spake ironically Caiaphas prophesied John 11. 51. and so did Balaam Num. 23 24. and Christ doth not object against his Office though both supposed to be unlawful Officers Therefore it 's lawful from Christs and Paul's example to hear them who are not right Officers though neither of them heard these preach nor had they to do with them in any act of Instituted Worship when they peaceably possess the place and consequently it is lawful to hear them as Ministers of the Gospel who are not such rightly called Such non-sequiturs introduced with pomp and state I must profess I never before read in any Author which others it may be take notice of with contempt for my part I heartily pitty him and beg him to consider whether the hand of God be not gone forth against him in stripping him of the parts he once had as well as in other things as a just judgment upon him for his lifting up his hand against his Truths and the Kingdom of his Son in the World Till he prove these consequences of his we are not concerned to take further noâ—ice of them there being indeed not the least shew of Argument in what he doth with so much confidence and pomp of words affirm and declare Sect. 3. The Ministers of England not Ministers of the Gospel They come not in by the Door proved John 10. 1 9. opened Of Petrus Waldo and other Reformers Their contrariety to what Mr. T. attempts to erect Of Ordination by particular Churches The Exceptions of the Animadverter refâ—ted Act. 14. 23. explained The Ministers of England imposed upon the People without their consent Parish-Churches no true Churches of Christ. IN Sect. 3. this Animadverter begins to consider the proof of our Assertion viz. That the Ministers of England are not Ministers of the Gospel The sum whereof is They that enter not in by the Door viz. Christ i. e. by vertue of some authority derived to them from him immediately or mediately are not Ministers of the Gospel John 10. 9. But the Ministers of Engl. come not in by the Door receive no Commission or Authority from Christ either immediately or mediately The first we say will not be asserted The second cannot for they receive no Authority from any particular Church of Christ to whom power is solely delegated for the electing their own Officers Acts 6. 5. 14. 23. What saith Mr. T. hereunto Why after he hath eased his spleen by disgorging himself of that choller that did it seems oppress it in some Billingsgate Rhetorick as he speaketh he tells us 1. That thâ—â— may be urged against the Presbyterian Preachers Answ This is only mentioned ad phaleras populi to take the people But good Sir why may this be urged against the Presbyterian Preachers is it because they disown Particular Congregations or Churches of Believers or because they absolutely deny the designation of particular persons to Offices Ecclesiastical by them But each of these is owned by them at least by some of them He adds 2dly This makes against his gifted Brethren Answ 1. Why his gifted Brethren is Mr. T. become a Scorner of the Brethren or are there none thinks he that have received gifts from Christ for the edification of his Body 2. Why doth it make against these They pretend not to
is a contract of the word Worthy-ship and notes singular respect by reason of some worth in the thing worshipped conceived in the heart and expressed by some sign which he gathers from the use of the word Worshipful and your Worship given to Superiours and gives us several distinctions about Worship which as they are trite and obsolete so what the intendment of the Animadverter should be in producing them excepâ— to shew his reading or amuse the Reader with a multiplicity of words and distinctions and thereby render him the more unfit to examine what is offered in the Controversie to consideration I cannot divine As the quibling upon every particular word in a Dispute is much like that which the Apostle condemns 1 Tim. 6. 4. 2 Tim. 2. 14. so I know not of what use it can be to the Reader nor that it serves to any thing save to render the Controversie more arduous and difficult when the meaning of each other is obvious to any considerate understanding without it There is as I know of no more than a twofold Worship of God 1. That which is natural original or moral which I call natural because in the principle of it it was concreated with man and moral because it is invariable and alway the same and is comprehensive of our saith affiance and trust in God our subjection to him as the God sovereign Lord and King and Lawgiver to all That Worship which the Law of Nature or the Law written and engraven upon the hearts of the children of men teacheth is that I call the natural Worship of God Four things this Law teacheth with respect to Worship First that God is to be worshipped Whether there were ever any so guilty of Atheism as to deny a Deity is not much to our present purpose to enquire Cicero saith Nullam unquam fuisse Gentem c. That there was never any Nation so barbarous which knew not that there was a God And to the same purpose Seneca Epist 3. Veritatis Argumentum est omnibus aliquid videri tanquam Deos esse quod omnibus de Diis opinio in sita sit neque ulla gens usquam est adeo extra Leges moresque posita ut non aliquos Deos credat Nor is there any thing Psal 14. 1. opposit thereunto which the Chaldee Paraphrast renders No power or dominion of God in the Earth But this as was said is not of our present disquisition Upon the acknowledgment of a Deity the principles of Nature dictate that he is to be worshipped 2dly That as God is to be worshipped so is he not only severally each one by himself but by persons in particular bodies and societies to be worshipped and served is another dictate of Nature The erection of Temples for Worship with the forms of publick Service and Priests for the managery thereof to be found amongst the most ignorant and dark corners of the World both before and since the Gospel-dispensation sufficiently evince the truth of the suggestion Yea 3dly That God is to be worshipped according to that Revelation â—â— Himself he is pleased to exhibit to the children of men not according to their wills one or other of them Hence when any had a design of imposing Laws upon others of their own devising they presented them unto them not as their own inventions upon which foot of account they knew they would meet with little respect from persons attending the dictates of Nature but as received from the Godds Thus did Zaleucus Lycurgus Minos Numa the most famous Lawgivers amongst the Gentiles Famous is the saying of Socrates in Plato to this purpose That every God will be worshipped 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that way which pleaseth best his own mind Contrary to which as if those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enstamped upon the hearts of men as men were totally obliterated Some assume the confidence to plead that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or manner of Worship is not from divine direction and prescription but only the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Worship it self 4thly That the Voice of God when he should be pleased or in what manner soever to speak to them was to be hearkned and attended to the same Law of Nature did indoctâ—inate them in I say the Voice of God for however unto some of them there were Godds many and Lords many yet the wisest and most learned amongst them did acknowledge but one chief Deity or God at whose beck and ordinance all the rest were whom therefore they contemn'd as things of naught Hence Plautus in Casina Act. 2. Unus Tibi hic dum sit propitius Jupiter Tuistos minutos cave Deos flocci feceris Hence Satan easily abused them to an attendance upon his dictates as the Oracles of God though never so cruel and sanguinary That it was usual amongst the Gentile Nations to offer up Men and Women in Sacrifice to the Godds is known Tacitus tells us of the Germans that they were wont to sacrifice Men to Mercury Tacit. de morib German Tertullian assures us that the people of Africa sacrificed their Children to Saturn and that openly even to the time of the Proconfulship of Tiberius Apol. c. 8. And when the Carthaginians were overcome by Agathocles the Sicilian Tyrant judging the Godds to be greatly angry with them they at once sacrificed two hundred Noblemens Sons to Saturn as Pescenninus Festus witness The same Abomination was rife among the Romans which seems to have continued amongst them to the time of the Consulship of Cornelius Lentulus and Publius Licinius Crassus as witnesseth Pliny Natur. Hist l. 3. c. 1. the French as Cicero Orat per Fontei the Britans as Tacitus Annal. 14. of whom saith Horace Visam Britannos hospitibus feros were led captive to the like ferosity to their own flesh That they received this Abomination from their diabolical Oracles which they mistook for the voice of the Gods to them is more than probable That the destruction of Menecaeus and Iphigenia is to be fixed here is known Nor had the maner of the Lacedemonians wounding themselves in the worship of their Gods any other spring as witnesseth Apollonius apud Philostrat l. 6. c. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. in the honour of Diana it was their custom to wound themselves according as men say to the Commandment of the Oracles And Pausanias Baeotic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Oracle of Delphos enjoyns that a beauteous Child be offered in Sacrifice to Bacchus This was the state and condition of the Gentile World whilst God was known only in Jewry the times of which ignorance he winked at and suffered each Nation to do what was good in their own eyes under the regiment of Satan perpetrating the most horrible abomination being fearfully cruel to their own flesh The review of which may fill us with pity and bowels towards the poor dark corners of the World wâ—ere this gross darkness is still residing and
than all is and shall be for your good 2. He speaks to the particular Church of Corinth of which neither Paul nor Apollos nor Gephas were Pastors or Teachers 3. He is condemning them upon the account of their crying up and preferring one before another upon the supposition of the excellency of gifts some thought they saw in one others in the other which caused them to side and tumultuate the one against the other To allay which amongst other things he tells them All is theirs whether Paul c. i. e. the gifts of the one and the other were for their use â—nd emolument as the Lord was pleased in his providence to cast them amongst them 4. He speaks of extraordinary unlimited Officers tâ—at were to continue but for a season and whilst they were fixed and â—etled in no particular Church so that the Corinthians might lay as much claim to them upon that account as any other Therefore National Ministers may be Ministers of Christ is this Animadverter's Logick whâ—ch when I purpose ludicrè sophisticare I may imitate him in What follows viz. That a man may be a Commissioner for approbation of Publick Preachers throughout a Nation as Mr. T. was when that was in fashion and so a National Minister or an Itinerant Preacher and yet be a Minister of Christ is not at all to the purpose 1. If Mr. T. look'd upon himself as such an one when he sate at White-Hall amongst the Tryers I know many of theâ— that then sate there did not And in the sense I speak of National Ministers as explained in the beginning of this Section he could not be one 2dly Some at least of the then Tryers were so far from being National Ministers that to my knowledge they were not Ministers at all but private Gentlemen whom the then Powers thought fit to entrust with the management of that affair Sect. 16. No National Church under the Oeconomy of the Gospel The National Church of England destitute of what Mr. T. makes essential of a true Church Somewhat more essential to a true Church than the truth of Doctrine of Faith the truth of Worship the truth of holy Conversation viz. Segregation and Aggregation proved The Aâ—imadverter's Argument retorted upon himself Though every defect of Order doth not nullifie a Church yet the defect of that Order that is of the essence of a true Church doth Of the Disorders of the Church of Corinth Their impertinent Allegation by the Animadverter of Synods the learned Whitaker's judgment of them and General Councils These no proof for National Churches Of many particular Congregations under one Presbyterial Government These may be yet no National Church The Church of Jerusalem but one particular Congregation meeting together in the same place for celebration of Ordinances How this Church was the pattern of all other Churches Mr. T. his Cavils refuted THe next attempt of Mr. T. in this Section is to prove a National Church so denominated from their subjection to some Canon-Rulers Ecclesiastical which is the National Church we are enquiring after or conveening by Deputies in some National Synod though not of Divine Institution is a true Church This seems at first blush to be a difficult task to assert a Church not of Divine Institution to be a Church of God for so 't is if a true Church his Temple Tabernacle in which he walks and dwells is to me such a Paradox as requires a strong brain and hard forehead to make good But Aquila non capit muscas nothing but what others despair of ever accomplishing is thought by daring spirits worthy the attempting We attend his proofs Thus he argues They may be a true Church who have all things essential to a Church and nothing destructive of its being such But a National Church may have all things essential to a Church c. Therefore Answ Very good We deny his minor Proposition that a National Church may have all things essential to a Church c. What saith he for the proof of it He tells us that a National Church may have the truth of Doctrine of Faith the truth of Worship the truth of holy Conversation besides which there is nothing essential to a true Church Answ But this is gratis dictum and without proof 1. That Mr. T. can give us an account of any National Church under the Oeconomy of the Gospel concerning which it may be affirmed that the truth of the Doctrine of Faith the truth of Worship the truth of holy Conversation did appertain to it i. e. if I do not much mistake him it hath been sound in Doctrinals the true Worship of Christ hath been managed and carried on in it and the particular members thereof i. e. the multitude of the Inhabitants of the Nation holy and righteous will not hastily be believed by such as have thought themselves concerned to look into these matters As for the Church of England we suppose he will not have the confidence to assert that it may be truly affirmed of it that the members thereof are so qualified The frequent staggering and shameful spewings through excess that we daily behold in no small number even of the Captains and chief of this Herd evince the contrary Of the soundness of their Doctrine we give an account Chap. 11. and of the truth of their Worship Chap. 8. But 2dly The Animadverter full well knew that his Antagonists look not not upon the particulars instanced in to be the Essentials of a Church We Country-folk are not wont to say that when the materials of an House are fitted and brought together the House is built there must be an orderly forming and placing of each piece in the building according to the Scheme or Platform thereof before this can be affirmed of it And therefore hic pes figendus he should have manifested the truth of his dictate that besides these there is nothing essential to a true Church We are apt to think that two things over and above whâ—t is instanc'd in by him are so essential to a true Church that without them it is not such 1. Segregation or separation from the wicked carnal formal hypocritical world and the worship thereof of which chap. 4. of the S. T. and in our Epistle to the Reader prefixt to this Treatise 2. Aggregation or a solemn gathering together by free and mutual consent into particular Congregations in the fear of the great God gâ—ving up our selves to him and one another according to his will to â—alk together in the fellowship of the Gospel in obedience to all the Institutions and Appointments of our dear Lord. 1. That thus it should be in Gospel-dayes the Prophets of old bear their Testimony Jer. 50. 5. Come let us †Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which points forth not a casual aggregation not a forc'd conjunction but a free and voluntary giving up themselves to the Lord and to one another 'T is used of such a conjunction
not at all to his purpose At the best it is but a recrimination I know not how this Animadverter could imagine that the owning and asserting of these things as lawful had the least tendency to the establishment of a National Church But some men are so distempered that they suppose every thing makes for the advancement of that design they are driving on If he deems Synods owned by men of Congregational Principles and his Ecclesiastical Convocation of National Officers are of the same nature he is mistaken 1. Those are chosen by the particular Churches to which they are severally related and what they act and do is in their name and upon the account of that power and authority they receive from them The Convocation of the Clergy act in their own name and authority being never chosen by any one Congregation to sit and make Laws 2ly Those pretend not to be the Church nor to any self-power to make Laws and impose them upon the Churches as obligatory and binding to be received and subjected to by them without the least judgement of discretion allowed them or liberty of dissenting if not perswaded in their consciences of the truth of what is decreed by them and its consonancy with the Scriptures of the Lord. As is known to be the case of the Convocation of the Church of England to dissent from whose Canons at least to oppose them is censured with no less than an Excommunication or delivering up to Satan Which how directly it leads to the Popish implicit faith of believing as the Church believes every one is able to discern For my part with reference to these I am much of the mind of the learned Whitaker de Concil p. 12. General Councils may erre and imbrace false opinions Nam Concilium Antiochenum veritatem damnavit haeresin apertam propugnavit Similiter Ariminense Ephesinum secundum ex quo patet veritatem non esse metiendam ex numero Episcoporum Of them he saith 1. That their calling together is a certain politick and humane invention pag. 35 77. 2. That they cannot frame Articles of Faith to binde the Conscience pag. 19. 3. That their end in coming together is not to feed as Pastors but to consult what is best for the Churches pag. 85. 4. That they are not simply necessary pag. 23. 5. That they do not give authority to the Scripture pag. 242 243. 6. That their Decrees are not immediately inspired by the Holy Ghost pag. 262 263. 7. That the ultimate determination and judgment of a General Council may be false pag. 231. 8. That there is no judgement of a Council properly in matters of Faith ibid. 9. That the truth of things determined in Councils may afterwards be called into question and again disputed pag. 283. 10. That the Churches of Christ have been kept sound in Faith without them for the first 300 years pag. 23. To which I add 11. That I never yet read of any Council or Synod since that Act 15. but 't were easie to demonstrate that in one thing or other it hath erred The most of the Hay and Stubble that is built upon the Foundation at this day not to mention their attempts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 owing its original to some of them So that I confess I am no admirer of them and am bold to affirm of any that have yet been it had been better for the Church of God that they had never been in the world But these things are little to Mr. T. his purpose That persons owning the lawfulness of Synods from Scripture-warrant as they conceive should therefore be necessitated to own a National Church as a true Church of Christ is a position that Mr. T. will never make good I suppose by the view I have taken of some of his Writings he is very confident of his own abilities but he is a rare man indeed that can compose a Rope of Sand. The lawfulness of a National Church or unlawfulness thereof having no dependance upon Congregational Synods but is to take its measure from somewhat else of which before Of Churches of a greater number â—han can meet at one place for the celebration of all the Ordinances of Christ I shall not need to say any thing till he acquaint us what Congregational men are of that perswasion it will be accounted a meer Calumny The assembling of the members of a particular Church in the same place for the celebration of the same Numerical Ordinances being one considerable part of the definition given by our Congregational Brethren of such a Church And yet if they did own Churches of a greater number 't is ridiculous to imagine that they could from thence be compelled to the owning of a National Church which wants both the matter and form of a true Church of Christ which yet the other may have So that we need not turn aside to consider the proofs used by those that held That many particular Congregations may be under one Presbyterial Government Printed 1645. Of which this Animadverter reminds us For though I am not of their mind nor do I conceive their Reasons to be cogent Yet were that true a National Church could not from thence be proved a true Church of Christ For 1st They suppose these Congregations to be particular Churches of Christ constituted and made up of visible Saints which cannot as yet be affirmed of any National Church in the world or any Parish Church as a part thereof 2dly They also affirm that these particular Churches have power within themselves to determine differences by their own Elders to excommunicate Offenders obstinately guilty of notorious scandals 3dly They are utterly against all Archiepiscopal National Officers the source and spring of a National Church 4thly They conceive not all in England nor all in a Parish to be lawful Church-members because born there nor will they compel them as such to receive the Sacrament with them which is the known case of the Church of England That at Jerusalem there were more Churches than one under a Presbyterial Government is a fond conceit which the numerous multitude of Believers thereunto belonging contribute not the least mite of assistance to Be they never so many they are called Acts 8. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Church which was at Jerusalem The like may be said of the Church of Corinth it was one single Congregation the Church of God which was at Corinth 1 Cor. 1 1. 2 Cor. 1. 1. So was the Church at Ephesus Rev. 2. 1. But as was said The grant of more Churches than one under one Presbyterial Government is remote enough from the establishment of a National Church which by other bonds and ligaments than the Assertors thereof will own must be united to one National Head or it hath not cannot have a being in the world So that these things are little to his purpose The next attempt of this Animadverter is to remove an obstruction which he
that they might not be heard as gifted Brethren Of which he gives us three learned reasons 1. Because the withdrawing themselves from every Brother that walks disorderly cannot be meant of their excluding themselves from Hearing Praying or receiving the Lords Supper if such an one be present Answ Right but though this withdrawment from such a Brother cannot be meant of exclusion from hearing whilst he is present yet I hope it may from hearing him who walks thus disorderly The same may be said of receiving the Lords Supper If he be there as a looker-on meerly this ought not to hinder any from waiting upon Christ in that institution though the Church of England in imitation of the old Pagan custom of the Druides c. of old interdicts the Priests saying service whilst an excommunicate person is there but if he shall be forced upon the Congregation as a member to joyn with them in that ordinance and much more as their Minister to celebrate it as is our case it is the duty of the Saints to surcease the performance of that duty for that season It was the keeping themselves from being polluted that caused them to sever from him that reason remaining which it doth till he hath testified his repentance their withdrawment is to continue He adds 2ly That the withdrawment mentioned 2 Thes 3. 6 14. is only from arbitrary communion in entertainments c. Answ This is an old shift of Mr. T. we have already refuted He further tells us 3ly If we omit it we omit the Worship of God and so break his Commandments Answ 1. This is a meer petitio principii we deny the ministration of the Sacraments according to the rights of the Church of England to be the Worship of God strictly so called 2ly There 's no need through grace of omitting the Worship of God if we worship not with them there are meetings of his people whither we may have recourse to worship him in his own way To what follows in this chapter we have already answered We attend his advance towards the discussion of our third argument of which in the next chapter CHAP. IIII. Sect. 1. Such as act from an Antichristian calling not to be heard proved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it signifies Who is Antichrist what is Antichristian explained The Ministers of England derive their Office-power from the Papacie The Bishops of England Petty-Popes 'T is unlawful to attend upon the teachings of Antichrist therefore upon the teachings of such as act by a power derived from him Christ calls his People to separate from every thing of Antichrist Rev. 18. 4. and 14. 9. explained Of trying the Spirits 1 Joh. 4. 1. of Christs instituting Officers of his owâ— No promise of a blessing in attending upon an Antichristian Ministry IN Chap. 3. of S. T. a third Argument is produced against hearing the present Mâ—nisters viz. Those that act in the holy things of God by vertue of an Antichristian Power Office or Calling are not to be heard but to be seperated 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 to 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 The sum of what Mr. T. answers hereunto is If by Antichristian Power Office and Calling be meant the Papal Power and the acting in the 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 the Major is granted and the Minor denied But if by Antichristian power c. be meant by vertue of ministry according to the Liturgy Articles of Religion and Homilies of the Câ—urch of England from the Ordination and Licence of the Bishops his Major is denied that which he calls Antichristian is not truly such and it is denied that what he calls Antichristian is opposite and contrary to the Power Office and Calling of Christ Answ 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as this Animadverter tells us found only in the Epistle of John and principally 1 John 2. 18. where the Apostle distinguisheth between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between the mean Antichrists and the main Antichrist The best interpretation of the word seems to be a false Christ or â— Counter-Christ one that under the pretence of being for Christ doth really oppose Christ the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both in opposition and composition signifies For in the Scripture as Mat. 2. 22. Acts. 13. 7. and in Classical Writers as Homer Hesycheius c. in his Offices Ministry Discipline Worship He is Antichrist that under the pretence of acting for Christ doth indeed though covertly act against him in his name and under the vizard of his authority That is Antichristian that though it be pretendedly for and from Christ it really is not And in this sense the Major is to be understood Those that act in the holy things of God viz. Praying Preaching Administration of Sacraments c. by vertue of a Power Office and Calling that is not though pretendedly really from Christ are to be separated from as we plainly declare in the first proof of the Major proposition in S. T. which Mr. T. would have disproved if he could But in the stead thereof he labours to raise a dust with a multitude of words before the eyes of the Reader that he might not be able to perceive wherein the weight of the Argument lay 2ly He acknowledges the Major to be true if understood of the Papal Power Office and Calling so that he which acts in the Holy things of God i. e. in Preaching for whether it be the doctrine of the Trent Councel or otherwise is not in this case considerable for if he act from an Antichristian Office-Power 't is not his preaching Truth which would make that Antichristian Office-Power Christian administration of Sacraments according to the Roman Missal and discipline according to the Canon-Law by vertue of an Antichristian Papal Power is not to be heard but in this sense he denies the Minor And I cannot but wonder at the confidence of the man doth he not know that they derive their Office-Power from the Papacy he is not so ignorant as noâ— to know it Do not the Bishops of England exercise the same power over the Clergy and Laity as they are called thereof as the Pope doth over his so that they are upon the matter Papilli Petty-Popes Is this power Antichristan in the Papacy and not so in the Prelacy Is not the manner of administation of Sacraments in use amongst us taken out of the Popish Missal Mr. T. knows
detestandis Idolis The truth of these things is so generally known throughout the Nation that as I am sorry the mention thereof should drive Mr. T. into such a sweaâ—ing passion as it seems to do so can I not but wonder at his confidence in calling those things palpable gross untruths when the whole Nation knows the contrary His Satyrical expressions I omit The visible Lineaments and Characters of false Prophets being instamped upon the fore-heads of the present Ministers they are not to be heard but separated from CHAP. VIII Arg. 6. Sect. 1. A sixth Argument against hearing the present Ministers Saints must not have Communion with Idolaters The vanity of Mr. T. his arguings to the contrary evinced 1 Cor. 10. 14. 2 Cor. 6. 14 15 16 17 18 opened A threefold Idolatry Whether the Idolaters of old worshipped the creature terminatively Of the golden Calf Baal Molech That the Worshippers of them worshipped them not terminatively proved Of Devil-Worship Psal 106. 37 38 explained The Heathen Images dedicated to the true God The Testimony of the Heathens in this matter Of refined Idolatry Worshiping of God in a way not of his appointment is Idolatry The Testimony of Calvin Perkins Ames Pareus Willet Peter Martyr c. to the truth of the Assertion The Romans worshipped the Godds an hundred and seventy years and more without Images A Sixth Argument advanced in S. T. against hearing the present Ministers is this Those that are guilty of Idolatry Saints may not have communion with much less own them as their Teachers but ought to separate from them But the present Ministers of England are guilty of Idolatry Therefore The Major is bottomed upon express Commands from Christ 1 Cor. 5. 11. 10. 14. 2 Cor. 6. 14 18. To which Mr. T. replies 1. The Conclusion is not the same with that which Chap. 1. was undertaken to be defended That it is not lawful for Saints to hear the present Ministers which we may do though Communion with them be unlawful though we are bound not to own them as our Teachers but separate from them Answ Now this I confess I understand not Communion consists in giving and receiving a constant or frequent attending upon any ones teaching especially when by the Prelates instituted and inducted to such a Parish as a Teacher whereof I am a Member is an Argument of my owning him for my Teacher Separation from any one consists in this that I have no Communion with him in that in respect of which I am bound to separate from him That I should with frequency hear a man preach as a Minister of the Gospel and yet be said to have no Communion with him to separate from him is an Aenigma that needs some Oedipus to unravel He tells us 2dly The Major is not true if the Idolatry be in worshiping in any other way than what he hath prescribed or if the Idolatry be secret or if open if by infirmity a man falls into it and repents or be not censured as such or teacheth not such Idolatry nor requires any communion with him in his Idolatry Answ 1. If the Major be not true it follows that its lawful to have Communion with Idolaters for with persons guilty of Idolatry the Major saith we must not have Communion Mr. T. is driveâ— to his shifts indeed when to defend the cause he hath undertaken he is forced to plead for such gross absurdities so contradictory to the Scriptures and the judgment of all sober Christians that ever were in the world 2. If worshipping God in another way than he hath appointed be in Scripture Idolatry and in it we are commanded to abstain from such Worship and Worshippers then though the Idolatry consist therein the Major is true When the Scripture commands us to flee from Idolatry it means that which is so in its own sense not Mr. T 's 3. 'T is true I am not to separate from a person I know not to be guilty of Idolatry till I know he is so but this reacheth not the case of the present Ministers whom we prove manifestly guilty hereof When Ezekiel once came to understand that the Antients of the House of Israel committed Idolatry in the Chambers of their Imagery Ezek. 8. 7 to 13. he might not have Communion with them though they committed it in the dark 4. Repentance restores a man fallen into the same place amongst the Saints he was in before he fell but this is not at all to the purpose the present Ministers justifie their actings would compel aâ—l to do as they do 5. That 't is not our duty to separate from Idolaters till they are under Church-censure is a meer fancy 1st What if they are such as are in no Church-state persons without with whom the Church hath nothing to do 2dly What if the so called Church be generally overspread with Idolatry as our Animadverter will confess the Church of Rome is must I wait the Churches censure till I refuse to hold communion with Idolaters Is it ever likely that an Apostate Idolatrous Church will pass sentence upon it self or rational that I hold communion with them till they do So is 6. That 't is not our duty so to do except they teach it and require my communion with them in it For 1. he that practiseth it teacheth it by his practice 2. As it relates to the present Ministers 't is vain and frivolous they both practise and preach it and require my communion with them in it He saith 3dly The Texts do not prove the Major Answ Let the judicious Reader judge for himself whether they do or no 1 Cor. 5. 11. we have already vindicated from his exceptions That 1 Cor. 10. 14. is not to our purpose because the Apostle onely saith Flee from Idolatry not from teachers that are Idolaters is a fond conceit The intendment of the Apostle is to provoke to the greatest circumspection not onely to avoid the thing it self which saith Pareus Was not only the gross Idolatry of the Gentiles but every kind of Idolatry but all the occasions thereof And certainly the hearing or attending on the ministry of persons guilty of Idolatry is no mean occasion thereof 2 Cor. 6. 14 15 16 17 18. commands separation from the Idol Mr. T. grants Now I must profess I know not by what Logick he will prove that though it be my duty to separate from Idols I may so far retain communion with the Idolater as to own him for my Teacher the very repeating these absurdities is confutation sufficient Before we attempt the proof of the minor Proposition we premise in S. T. That Idolatry may be considered under a threefold Notion 1. Most gross and absurd Idolatry when the creature is worshiped terminatively This we say few are guilty of In the matter of the golden Calf Israel was not they worshipped God in it Exod. 32. 5. Maimonides de Idolat 8. 2 3. tells us That through the Idols Idolaters worshipped
the God that made the Heaven and the Earth Mr. T. replies 1. To worship the Creatures terminatively is most gross-Idolatry the Israelites Exod. 32. and many Heathen Idolaters did not do so 2. 'T is not true that few or none worship the Creature terminatively for the most of the Idolaters of old worshipped the Host of Heaven and at this day the Devil himself is worshipped in the East and West Indies Answ 1. That most of the Idolaters of old worshipped the Host of Heaven is granted that they worshipped these or any other Idols terminatively our Dictator attempts not the proof of What is said of Baal 1 Kings 16. 31. or Molech Psal 106. 37 38. who is also call'd Moloch Amos 5. 26. and Milcom 1 Kings 11. 33. and Malcham Zeph. 1. 5. i. e. the Sun proves not that they so worshipped the Sun in commemoration of which these Images were erected 'T is true Psal 106. 37 38. 't is said They sacrificed to Devils but that therefore they worshipped the Devil as the utmost terminus cannot be conceived 'T is call'd Devil-worship because it was not from God but of the invention and instigation of the Devil as all the false worship in the World is Of their worshipping Molech or Milcham 't is expresly said that they worshipped the Lord too when they worshipped him Zeph. 1. 5. Heb. to the Lord and in Malcam as the Papists say they direct their worship to God only in or through their Images which fully answers what can be pleaded from Acts 7. 41 42 43. 2. The most learned of the Heathens do affirm That their Images were dedicated to the true God whom in them they worshipped reputing the Images themselves but Stooks and Stones and that in them they worshipped but one God Seneca saith By Jupiter standing in the Capitol with Lightning in his hand they understand the Preserver and Governor of all things the Maker of all the World Qu. natur l. 2. c. 45. Who it was that sang 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mr. T. is not ignorant See Arnobius l. 6. contra Gent. We premise 2dly That there is a somewhat more refiâ—ed Idolatry and to this Head we refer 1. The ascription of a God-head to any creature as to Herod Acts 12. 22. 2. The ascription of the properties of the God-head to any Creature 3. The worshipping God in any other way than what he hath prescribed which is the Idolatry forbidden in the second Commandment 4. The Oblation of Worship and Service to God that hath been offered up to Idols for which there is no prescription in the Scriptures 'T is this second sort of Idolatry we say the present Ministers of England are guilty of Mr. T. answers 1. The definition of Idolatry by Dr. Rainold â—ath hitherto been received by all Protestants that he knows of that it is exhibiting Divine Worship to a Creature proved from Rom. 1. 15. Answ 1. That this is Idolatry I grant that nothing else is so will not be proved Protestants affirm otherwise as Calvin Perkins Ames Paraeus Though 2. the very truth is when we submit to a Worship of humane devising we exhibit Divine Worship to a Creature viz. the deviser imposer thereof we worship him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 besides the Creator as Hilarius Beza expound the Phrase Rom. 1. 25. And Paraeus Explicat cate p. 3. Q. 9. p. 528. saith What is required in the second Commandment Answ That we express not God by any Figure and that we worship him not in any other way or manner than he hath in his Word commanded us to worship him 1 Sam. 15. 23. Deut. 12. 30. Mat. 15. 9. Idolatry is contrary to this Commandment which is a false and superstitious worship of the Deity of which there are two chief kinds one more gross ☜ as when a false Deity is worshipped this is forbidden in the first Commandment another more refined when the true God is pretended to be worshipped but there is a mistake in the kind of Worship i. e. when Worship is pretended to be performed to God in some work which he hath not required this is condemned in this second Commandment p. 529. Those who sin against the second Commandment sin also against the first because they who worship God otherwise than he will be worshipped they feign to themselves another God and indeed worship not God but the figment of their own brain To feign another Worship of God is to feign another will of God and by consequence another God Mr. Perkins Vol. 1. p. 659. saith When God is worshipped otherwise and by other means than he hath revealed in his Word that is Idolatry Idolatrous Worships are all they which are appointed without the Command of God Mel. Tom. 2. p. 107. We shall onely add what we find mentioned by the Learned Peter Martyr in his Comment on the first of Sam. ch 7. p. 40. Men are wont sometimes to feign to themselves Commentitious gods as Jupiter Neptune Mercury Sometimes to worship the one and true God but with a Worship that is forbidden or strange i. e. not commanded as if any one should slay his Son or do what King Ahaz did who constituted a Damascene Altar in the Temple of God To do thus is nothing else than to worship an Idol For men do hereby feign a God who will so be worshipped who is in truth no God Therefore August Quest 29. in lib. Jos in which place the same thing is proposed to the people by Joshua that is here by Samuel He that feigns to himself God to be other than he is doth carry in his heart another God Wherefore not only Jupiter and the vain Deities but also those Idols and Phantasms are altogether to be cast out of our mind This will be done if we constitute to our selves God to be such as he is described to us to be in the Holy Scriptures Tertul. in lib. de idololat saith Not only the Cross and made Worship of Images is Idolatrous for the Antients of old had Temples †The Romans for above 170. years worshipped the Godds without Images say Vario Plutarch without Images who were nevertheless Idolaters It matters not whether thou make to thy self a God of Plaiscering or Marble or of a Trunk of a Tree I add saith P. Martyr or of thy own Phantasm an Idol is so call'd of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a Form an Idol therefore is a little Form Samuel therefore exhorts chap. 7. 3. that they cast away commentitious Godds and vain Worship and evil Opinions of God out of their minds What this Animadverter mentions out of Tertullian in his Book of Idolatry c. 15. makes for us If Idolatry be when any thing that is not God is extolled beyond the measure of humane honour then when the Prescribers of Divine Service are so extolled as they are when the Service prescribed by them is subjected to it being the peculiar honour
themselves considered But this is but one Doctors opinion retracted by him de Sac. Euch. l. 4. c. 29. where he asserts that which is contrary thereunto should two or three more be remarked of the same mind with him they amount but to a few in comparison of the generality of mankind otherwise minded The Minor Proposition viz. That the present Ministers of England act in the holy things of God by virtue of an Office-power received from Idolaters and offer up to him a Worship meerly of humane composition once abused to Idolatry with the Modes and Rites of Idolaters we do in S. T. demonstrate Three things are in this matter argued and evinced 1st That the Romish Church are Idolaters their Worship in the complexion thereof Idolatry This we prove at large and our Animadverter grants it to be true 2dly That the present Ministers of England act by virtue of an Office-power from this combination and Assembly of Idolaters This they themselves will not deny Succession from hence being one of the best pleas they have for the justification of their Ministry This we argue at large in S. T. and Mr. T. after a great many words grants their succession from Rome But adds 2dly That this is not one of their best pleas they have for the justification of their Ministry Answ 1. When they or he for them produce a better it shall be considered this is what they especially plead an Argument 't is one of their best pleas in their account however our Animadvertâ—r thinks otherwise Nor indeed 2dly Do I see how their Episcopal Ordination can be justified without it He conceives 3dly That they will deny that they act by virtue of an Office-power received by succession from the combination of Idolaters in the Church of Rome Answ 1. The derivation of their succession from the Papacy they deny not This their succession pleaded for is a succession of Ministry That they should be so absurd as to acknowledge a succession in respect of their Ministry from them and deny the reception of their Office-power from them which is nothing more or less than their Office of Ministry I cannot imagine What follows in this Sect. hath already been replied to and therefore we shall not further trouble the Reader therewith We say in S. T. 3dly That the present Ministers offer up to God a Worship meerly of Humane composition as the Common-Prayer-Book-Worship hath been proved to be once abused to Idolatry being the Worship of that Church whose worship is so the whole of it being taken out of the Popes Portuis with the Rites and Modes of Idolaters viz. their Holy Vestments Bowings Candles Altars which are the Rites of the Idolatrous Church of Rome and were introduced from thence by Austin the Monk cannot be denied And hence conclude That the present Ministers acting in the holy things of God by virtue of an Office-power received from Idolaters and offering up to him a Worship meerly of Humane composition once abused to Idolatry with the Rites and Modes of Idolaters are deeply guilty of Idolatry What Mr. T. replies hereunto Sect. 14. hath for the most part already been removed out of the way 1. The Forms of Prayer in the Service-Book by their Imposition are made an essential part of Worship as we have proved as such they are not agreeable to Gods Word not of Divine but meerly humane composition 2. Had these Forms never been in the Mass-Book being made by their imposition a part of Worship they had been superstitious Idolatrous being an open violation of the second Commandment 3. I wonder at the forehead with which 't is affirmed that the Rites and Modes used in the Church of Rome that are Idolatrous are not observed and used What thinks he of bowing at the Altar the Name of Jesus which Dr. Willet acknowledgeth to be superstitious Idolatrous Synops Papism the 9th gener Contro p. 492 493. as do our Protestants generally kneeling at the receiving of the Sacrament the Cross in Baptism These are some of the Rites used in the Papacy and as so used Mr. T. will not I presume deny them to be Idolatrous 4. The learned Muccovius proves what he asserts That the sacred Rites of Idolaters though they be things in themselves indifferent are †So say our Divines generally to whom Zâ—nchie Junius Pelican Calvin Beza Farrel yea Lyra though a Papist Pezelius Mollerus Zegedinus Danaeus Zepperus Sadael not to be retained because all conformity with Idolaters is to be avoided from Lev. 19. 19 27 28. 21. 5. Deut. 14. 1. The things there interdicted were in themselves indifferent the ground of their interdiction was because they were the sacred Rites of Idolaters as say Salmasius Herodotus l. 3. Maimonides Treat of Idolatry chap. 12. Sect. 7 11. Vatablus Fagius c. I cannot upon this occasion but remind the judicious Reader of what the learned Zanchy writes touching this matter to Q. Eliz. l. 1. Epist p. 431. 'T is not honest saith he that those things which have a long time been used in idolatrous Worship if they are things in themselves indifferent should be retained in the Church with the hazard of the Salvation of the Godly The brazen Serpent which was appointed by the Lord and indeed for the Salvation of Israel because the Isruelites abâ—sed it contrary to the Word of God was by the good King Hezekiah taken away who is greatly praised for it how much more should things and Rites indifferent instituted by men when they decline to Superstition and other abuses be removed which Mr. T. may answer at his leisure Sect. 6. A third Argument proving the Ministers of England Idolatâ—rs That worshipping God in by or before the creature respectivè or with relation to the creature is Idolatry WE advance in S. T. a third Argument to prove the Ministers of England Idolaters which is thus formed Adoration in by or before a creature respectivè or with relation to the creature is idolatrouâ— such as so adore or worship God are Idolaters But the present Ministers of England do adore or worship God in by or before a creature respectivè or with relation to the creature Therefore The major proposition we say is generally owned by Protestants it being the very same Maxime they make use of and stop the mouths of the Papists with in the point of adoring God mediately by the Creature The truth of the minor proposition their bowing and cringing at the Altar their kneeling at the receiving the Sacrament do evince That their kneeling is an adoration or worshipping God before the creature respectivè or with relation to the creature is manifest Nothing being more certain than that the Elements are objectum a quo or the motive of their kneeling which if they were not there they would not do Didoclavius p. 755. tells us That Genuflexion is Idolatry which Maccovius assents to Loc. Com. p. 861. To which Mr. T. Sect. 15. 1. The Author of S. T.
had Abishag when ready to leave the World I ask Was this their sin iâ— Mr. T. will not deny it nor that they were defiled with it every â—niquity leaving defilement behind it How is it that they are now wiâ—â— Christ where no unclean thing enters That they should repent of that which they justified a little before they died is not likely what will Mr. T. answer If I mistake not the same answer will serve to stop his own mouth with respect to his present arguings Nor know I a better than this 't is true we find not that they particularly repented hereof but a general repentance we in charity believe they had which God accepted in Christ 2dly What is that they offered to justifie a little before they died Did they offer to justifie kneeling in the act of receiving Nothing less the wearing of the Surplice But some of them as Ridley abhord it and were troubled at the very heart that they imposed it upon others as he knows We conclude in S. T. The Intelligent Reader knows that these things are not of any moment for the invalidating what hath been offered upon this Subject Our Animadverter replies 1. Though this be not a direct answer to their Argument yet 't is a very great prejudice against it that by striking at the present Ministers you wound the Holy Martyrs and make them Idolaters for that very thing for which they died that they might not be Idolaters Answ 1. 'T is true in the thoughts of some this might be a great prejudice against the Argument against the Truth 'T is no new thing for the Truths of God to be attended with as great prejudices as this 2dly That this should be accounted any prejudice at all by persons that desire to weigh things uprightly in the Ballance of the Scriptures setting aside the consideration of persons cannot be imagined Nor is it 3dly any greater prejudice against our Argument than lies against the Arguments of the Protestants against the Papists Idolatries and Superstitions who yet some of them that have been guilty thereof have been true Christians and in some things witnesses of Christ against Papal pride and abominations and have sealed their Testimony with their blood He adds 2dly That I should when I wrote this Chapter have thought of Psal 73. 15. Answ 1. But to what purpose I know not that mentioning the infirmities and weaknesses of the Children of the Lord with that tenderness regard to their due honour and esteem amongst the Saints as I did for the removing of prejudice that might arise in the minds of any against what I was pleading for under this assurance that it is Truth should be a sinning against the Generation of the Righteous Mr. T. is the first that I believe did ever suggest it and 't is pitty but he should be the last it being a most monstrous and absurd figment The Patriarks Poligamy Aaron's Moses Davids Peters weaknesses are in Scripture and may be by any one upon just occasion mentioned I hope without sinning against the Generation of the Righteous and why not the Idolatry of these last Worthies The Animadverter sees I have according to his advice reviewed this Argument and do assure him I see not the least cause from what he offers to retract what was offer'd in S. T. touching it but conclude that the present Ministers of England are guilty of Idolatry and therefore 't is the duty of Saints not to hear but separate from them And if this be in Mr. T. his account an extream of Fanaticism as he speaks I desire for ever to be found in this extream CHAP. IX Arg. 7. Sect. 1. A seventh Argument against hearing the present Ministers 'T is an offence grief scandal and cause of stumbling to their Breathren forbidden Mat. 18. 6. Luke 17. 1 2. Rom. 14. 13 15 20. 1 Cor. 8. 8 9 13. 10. 24. Mr. T. his eight Arguments to the contrary refuted THE eighth Chapter of S. T. contains a seventh and eighth Argument against hearing the present Ministers The seventh is thus formed 'T is not lawful for Saints to do any thing for the doing whereof there is no positive precept in the Scripture that is an offence grief scandal and cause of stumbling to their Breathren But the hearing the present Ministers of England as there is no positive precept in the Scripture for it so it is an offence grief scandal and cause of stumbling to the Brethren Therefore The major or first Proposition we prove from Rom. 14. 13 15 20. 1 Cor. 8. 9 13. 10. 24. The minor we say consists of two parts 1. That for hearing the present Ministers there is no positive warrant in the Scripture if there be let it be produced and this Controversie is at an end Now considering Mr. T. his brag p. 61. of the facility of producing Scripture-Warrant for hearing the present Ministers one might justly have expected he should here produce it But in the stead thereof Ch. 8. S. 2. you have only an intimation of what he hath already shewed in this matter which hath already been refuted by us We add in S. T. 2ly That the Saints hearing the present Ministers of Engl. is an offence grief scandal and occasion of stumbling to their Brethren to many thousands it is so as their groans and tears alone and together upon this foot of account demonstrate many have been drawn as is known by the practice of some leading Brethren in this matter against the checks of their own Consciences to a conformity herein to their after grief wounding To which Sect. 3. Mr. T. replies after he hath talked of mens appropriating the tearm visible Saints to those of the Congregational way or Presbyterial which we do not that this Argument is unnecessary if the other be good that it supposeth all that is formerly disputed to be weak which is one of his empty flourishes that we affright persons by such Arguments to keep them to our selves in which he speaks falsly wickedly That hearing the present Ministers is not such an offence grief scandal as that which is forbidden Mat. 18. 6. Luke 17. 1 2. Rom. 14. 13 15 20. 1 Cor. 8. 8 9 13. 10. 24. and this he will prove thus Arg. 1. That is not scandalizing forbidden in these texts which is neither by giving evil example in doing that which is intrinsecally evil nor by enticing practices or persecution impelling to evil nor by abuse of liberty in things lawful to the harm of another But the Saints hearing the present Ministers is not scandalizing either of these wayes Therefore Answ 1. We deny his Minor for which he brings no proof We say with him That hearing the Ministers of England is not a matter of indifferency 't is not the duty of the Saints but their sin yet some others accounting it neither matter of duty nor sin but liberty we were willing to debate the case of scandal with them upon that their
dissenting Brethren say they are For 1. there was never yet any heretical Preacher in the World but he preached some truth 2. The Devil himself 3. The Popish Priests did do so yet who will say 't is lawful to attend upon their Ministry To which Mr. T. 1. All that preach some truth are not to be heard yet all that preach the great truths of the Gospel notwithstanding some errors non-fundamental may be heard 2. 'T is no sin to hear either Heretical Preachers or Popish Priests who preach errors which overthrow the Foundation preach truth 3. The Devils we are to have no communion with God having put an enmity between the Serpent and the Seed of the Woman To which briefly 1. The two first assertions are meer Dictates without shew of proof and therefore fit to be rejected So abhorred by the Saints and contrary to all the solemn cautions given by our Blessed Lord with respect to this duty of hearing touching which we have already spoken that it were frivolous to take further notice thereof 2. To the third we answer If we may not hear the Devil because we are to have no communion with him God having put an enmity between him and the Seed of the Woman then may we not hear a wicked Priest the Lord having said We must not have communion with the wicked who are the Seed and Children of the Devil Mat. 23. 33. 1 John 3. 10. John 8. 44. betwixt the Righteous and whom God hath put an enmity Gen. 3. 15. 'T is added in S. T. 3. That the present Ministers preach truths but by halves and dare not preach any thing they are inhibited by the Bishop to meddle with though never so clearly revealed in the Scripture To which our Animadverter The Bishops allow them to preach truths necessary to Salvation and if they forbid them to preach things disputable as Church-Constitution they have the same reason as Christ had for not acquainting his Disciples with many things he had to say to them and is agreeable to the Apostles rule Rom. 14. 1. and practice Acts 15. 28. If they preach those truths by halves it 's lawful to hear those halves Answ 1. That it is lawful to hear such as are such perfect Servants and slaves of men upon the account whereof they cannot be the Servants of Christ that they dare not for fear of a Lord-Bishops Inhibition communicate what of the mind of God they have received from him is intollerable confidence to impose on us without proof 2. Their so doing is direct rebellion against Christ in whose Name they pretend to act who hath charged all that so act to publish and declare whatever he reveals to them 3. There is no truth that Christ hath revealed but is for the comfort stablishment peace edification or direction of the Saints that he is to be heard as a Minister of Christ who will suffer his mouth to be muzzled by a sorry thing called an Arch-Bishops Prohibition is the first-born of absurdities to imagine 4. The Scriptures cited are most impertinently alleadged by him John 16. 12. Christ tells his Disciples He hath many things to say which they are not able to bear Rom. 14. 1. Paul adviseth That the weak Christian be received but not to doubtful disputations It seems good Acts 19. 28. to the Holy Ghost and to the Apostles to lay upon the Gentiles no greater burden than those necessary things Therefore an Arch-Bishop may interdict persons to preach any other truth than he hath a mind they should is some of Mr. T. his Lempster Logick which a young Sophister would laugh to scorn What follows is already answered 'T is added in S. T. 2. The main truths they preach at least many of them are contradicted in their practice conforming to Institutions and Laws that are not of his prescription This we have abundantly demonstrated What Mr. T. tells us he hath replied hereunto we have already removed out of the way We say 3. With the truth they preach they mix many errors Instances of this kind have been already exhibited to which may be added many more We name several in S. T. the very truth is they are grosly erroneous in most of the chief heads of Divinity as a man may run and read in the following Particulars 1. Concerning the Scriptures they hold 1. That they are not the certain exact and alone rule of all things which appertain to Religion and Worship but that humane additaments make it more decent and amiable 2. That traditions that have no foundation in the Scripture are to be believed received practised 3. That Apocryphal Books which have in them Errors 2 Mac. 12. 44 45. 14. 41 42. Eccles 46. 20. Wisd 19. 11. Untruths 2 Esd 14. 21 22 23. 2 Mac. 2. 4 8. Tob. 5. 11 12 13. with 12. 15. Judith 8. 33. 10. 9. with v. 12. 11. 6 12 13 14 15. 2 Mac. 1. 13 to 17. 9. 1 5 7 9 28 29. Blasphemy Tob. 12. 12 15. with Rom. 8. 34. 1 Tim. 2. 5. Rev. 8. 3 4. Magick Tob. 6. 6 7 8. 9. 2 3. with 3. 7 8. 11. 10 11 13. with 2. 9 10. and contradiction to the Canonical Scriptures Judith 9. 2 3 4. with Gen. 49. 5 6 7. Esther in the Apochrypha Chap. 12. 5. 15. 9 10. with Esther Canonical Chap. 6. 3. 5. 2. Eccles 46. 20. with Isa 57. 2. may be used in the publick Worship of God Mr. T. replies This is not preached as I know of by any of them Answ 1. Their pactice in readiâ—g them according to their Calender-directions in their publick Worship is a loud preaching that they may be so used What the Animadverter adds in this matter is inconsideroble 1. We charge them not with owning them as part of the Canonical Scripture 2. Nor say we that they are all read but this we crave leave to add That it is most wretched and accursed dealing to have such Writings as these so full of abomination to be used in the Worship of God to the justling out of a great portion of the Canonical Scriptures which are not read at all which we are apt to think is a fearful contempt and undervaluation of God and his Laws 3. What was once resolved by Arch-Bishop Abbot I am not at all concerned with notwithstanding which they are still appointed to be read 4. That any of the places instanced in are capable of an easier censure than I put upon them he may demonstrate when he is able so to do 5. That they are read when and where we need not be present signifies little they are read in their Worship to the shutting out the Canonical Scripture which we account a notorious error 2. Touching God and Christ they own 1. That it 's lawful to bow down before that which is not God in Religious Worship as the Altar the repetition of the Name of Jesus the Bread and Wine in the Sacrament of