incense to Baal And from the expression of an Altar v 23. which among the Gentiles had an Image near it and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Dr. Hammond in his Annot. on v. 16. saith was not their Worshâ—ps or their Altars but their Idols that is their Deities themselves for so the word is used Wisd. 14.20 And on 2 Thes. 2 4. alledgeth Theophylact as interpreting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 17.23 by their Idols and from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 22 applyed to this worship is collected that the unknown God was as a Daemor to whom they erected an Image or Pillar which they conceived their Deity present at which is rendred a standing Image in our translation or an Image of stone to which they did bow down forbidden Levit. 26.13 of which Ainsworth in his Annot. there may be seen So that upon this account the Athenians may be charged with Idolatry in that they in bowing down to or worshipping the unknown God did direct it to the Idol or Pillar which did represent him unto which also an Altar was dedicated But it s added Sect. 3. This Authors Argument as well proves himself an Idolater as the Conformist The minor or second Proposition viz. That the present Ministers of England worship the true God in another way than he hath said he will be worshipped in and is prescribed by him is that which is denied by some but the truth thereof we doubt not will to the unprejudiced Reader be beyond exception evident from the ensuing Demonstration viz. Those that worship God after the way of the Common-Prayer-Book worship him in another way than that he hath said he will be worshipped in and is prescribed by him But the present Ministers of England worship God after the way of the Common-Prayer-Book Therefore c. The minor or second Proposition cannot be denied their subscription before they are admitted to the Ministry together with their daily and constant practice are sufficient evidences thereof Answ. That unwary Readers may not be deceived by the ambiguity of the phrase here used it is to be considered That the way of Worship not prescribed by God may be either when the worship is to another thing besides or with God which alone proves Idolatry and in which sense the minor was denied and should have been proved Or by another way is meant another Ceremony or Rite in which the Worship of God is placed such as was the Pharisees washing their hands which may be Will-worship if to God only but not Idolatry and so if he could prove our Ministers guilty of this yet should they not be proved Idolaters any more than the Pharisees were with which neither Christ nor his Apostles do charge them But this Author doth noâ— so much as goe about to prove the minor denied in this sense But in a third sense to wit by another way of Worship than what God hath prescribed he understands another way of expression of worship in which the worship is not placed but is used only as an outward means for conveniency yet accounted alterable In which sense the minor is not denied But the major of his Argument is denied in either of these two later senses of the phrase and the minor in the two former in neither of which doth he goe about to prove it I add 1. That he doth vainly suppose God hath appointed or prescribed the particularities of the modes or way of his Worship in every of the sorts or kinds of worship he hath prescribed as particularly in Prayer that it must not in a pre-conceived and stinted form of words imposed by Rulers be performed to him but that it must by the Minister be done in a loose undetermined unpremeditate or unprescribed form of words by any man The which supposition is before shewed to be an errour in the Answer to the Preface sect 20. ch 1. sect 3. ch 4. sect 9. ch 5. sect 3 4 5 7. 2. In this sense in which he useth the phrase his Argument may be retorted upon himself Those that worship the true God in any other way that is form of expression than he hath said he will be worshipped in and is prescribed by him are Idolaters But they who pray in a loose undetermined unpremeditated or unprescribed form of words by man worship the true God in another way that is form of expression than he hath said he will be worshipped in and is prescribed by him Therefore they among whom thâ—s Author is one are Idolaters The major is his own the minor by his own grants stands firm till he can shew where God hath said He will be worshipped in and hath prescribed such a loose form of expression in Prayer which I yet find not What this Author hath said before is answered before Till he brings better proof though I will not pronounce him an Idolater yet I shall judge him to be guilty of superstition in counting that to be sin which God hath not made such and of usurpation of Gods Legislative power in Pharisee-like requiring observance of his own tradition as Gods command together with evil censoriousness rash judging and uncharitable separation But let us goe on Sect. 4. Prayer in a stinted form may be worship of God of his appointment As for the major Proposition saith he That to worship God after the way of the Common-Prayer-Book is to worship him in a way that is not of his appointment 1. Let any shew when and where such a stinted form of service was appointed by Christ and this part of the controversie is at an end Sure we are there are not the least footsteps of such a way of worship to be found in the New Testament no not in the whole Book of God whatever is pretended by some touching Liturgies in the sense we are speaking amongst the people of the Jews No nor yet was there any such a way of worship thought of much less imposed in the first and purer times of the Gospel for several centuries of years after the dayes of Christ and his Apostles In the Epistles of the Church of Smyrna about the martyrdome of Polycarpus and of the Churches of Vienna and Lyons concerning their persecution in the Epistle of Clemens or the Church of Rome to the Church of Corinth in the writings of Ignatius Justin Martyr Clemens Tertullian Origen Cyprian and their Contemporaries there is not only an utter silence of such a thing but assertions wholly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and opposite thereunto Tertullian sayes expresly Illuc suspicientes Christiani manibus expansis quia innocuius capite nudo quia non erubescimus denique sine monitore quia de pectore oramus Apol. cap. 30. The Christians in those days he tells us looking towards Heaven not on their Common-Prayer-Books with their hands spread abroad c. prayed to God without a monitor because from their hearts And in several places he â—estifies that they praised God in
mouth of Babes and Sucklings perfect praise as our Saviour Matth. 21.16 allegeth Psal. 8.2 against the Priests and Scribes indignation at the Childrens saying Hosanna yet I would have such things examined by the learned and godly especially either their own Pastors or such as are found or reputed learned and judicious and that as well what may be said against as what is said for the thing vented be weighed lest persons deceive themselves as too often they do by their propensity to take all for Oracles which is said by such as they do affect or magnifie And surely in doubtful cases and in points which are above the Sphere of common capacities to determine I mean such as require more insight in Languages History Arts and other reading than they can reach to by reason of defect in their natural abilities educations time to study means of attaining the use of books health or strength it is a safe way to rest on the received practice and determination of their learned Guides whom they have reason to judge faithfull and able and to be satisfied with their resolutions and reasons after a serious and modest arguing of the thing though every scruple be not removed As for that which is here said of Ainsworth Cotton c. I think they that knew and read what Vssher Ball Gataker and such like men were will not believe it Mr. Ainsworths differences between him and Johnson Robinson and Paget and their writings especially of this last shew him to have been much short of what this Author conceived of him What Mr. Cotton was I do not rely upon Mr. Baylies Dissuasive but I think Dr. Twisse his answer to him about reprobation Mr. Cawdrey about the keyes that I mention no other shewed him not such as whose judgement might be safely rested in And I scarce think either by the reading of his way of the Churches in new England or his commendation of Mr. Nortons answer to Apollonius he could be of the same apprehension with this Author in this matter That the Reformed Churches generally renounce the Ministry of the Church of England I think is a manifest untruth The passages at the Synod of Dort Peter Moulin his Letter to Bishop Andrews with many more of the like evidences of former and later times assure me this Author is deceived He adds Sect. 12. The Magistrates command to hear the present Mininisters is to be obeyed Object 8. But the Magistrate commands us and ought we not to obey Magistrates Answ. 1. That Magistrates have no power to command in matters of instituted worship where Christ is silent or to govern in his Church is affirmed by many 2. The commands of Magistrates when contrary to the will and way of Christ are not to be subjected to This case is long since stated and resolved by the Apostle Acts 4.19 20. and 5.29 and Spirit of the Lord breathing long before in his renouned witnesses Dan. 3.16 17. and 6.10 nor is it denyed by any that are sober and judicious Whether the hearing of the present Ministers of England be contrary to the word of God the will and way of Christ we leave from what hath been offered to the considerate reader to judge And shall only add what was long since asserted by Augustin de verb Domini Serm. 6. in this matter who was herein fully of the same mind with us Sed timeo inquies ne offendas majorem time prorsus ne offendas majorem non offendes Deum Quid enim times ne offendas majorem Vide ne forsan major sit isto quâ—m times offendere Majorem certe noli offendere quis est inquies major eo qui me genuit an ille qui teipsum creavit qui enim resistit potestati Dei ordinationi resistit sed quid si illud jubeat quod non debes facere timendo potestatem ipsos humanarum rerum gradus advertite si aliquid jusserit Curator nonne faciendum est Tametsi contra Proconsul jubeat at non utique contemnis potestatem sed eligis majori servire nec hinc debet minor irasci si major praelata est Rursum si aliquid ipse Proconsul jubeat aliud jubeat Imperator numquid dubitatur in illo contemptu illi esse serviendum Ergo si aliud Imperator aliud Deus quid judicatis Solve tributum est mihi in obsequio recte Sed non in Idolio in Idolio prohibet quis prohibet major potestas Da veniam tu carcerem ille gehennam minatur He tells us plainly that such as fear to offend their Superiours should much more fear to offend God who is greater than all The Emperours and Monarchs of the world threaten us with a Prison if we disobey them the Lord threatens us with Hell upon our disobedience of him I reply The Brownists in their Confession of faith art 39. say Princes and Magistrates by the Ordinance of God are Supreme Governours under him over all persons and in all causes within their Realms and Dominions and that it is their duty to enforce all their Subjects whether Ecclesiastical or Civil to do their duties to God and men protecting and maintaining the good punishing and restraining the evil according as God hath commanded whose Lieutenants they are here on earth and to prove this many Texts are cited by them of which confession Mr. Ainsworth said to be of the fame apprehension with this Author in this matter was a principal composer In the Apology of the Non-conformists by Irenaeus Eâ—eutherius in the admonition to the Reader the Kings Supremacy is acknowledged Which hath been more largely proved before in this Answer to the 5th Chapter of this book Sect. 11 12 13 14. And though it be not yeilded that Princes should exercise Ecclesiastical Jurisdiction or determine Doctrines of faith or impose what worship they will on the Subjects yet it is allowed by all I know except Papists that when the Magistrate commands men to be present at the true worship of God and to hear them that preach truth he doth what he ought and is to be obeyed therein This Author where in this Chapter p. 86. he supposeth Christ enjoyning his Disciples to attend upon the Scribes and Pharisees acting as Magistrates and conform to what is justly and righteously prescribed them as such must yield this that the Saints are to obey the Magistrate in this unless he can shew that it is an unlawfull thing to hear the present Ministers which he pretends he hath done but how vainly is shewed by this Answer and so his Answer here to this Objection to be insufficient And indeed it tends to the gratifying of Popish Recusants who alledge for their not hearing the non-conjunction with the Pope and Church of Rome as this Author doth the non-election and non-membership of the present Ministers in a Congregational Church to be in which as the only Instituted Church of Christ is made necessary as Papists do to be in Communion with
Dr. John Burges in his Rejoinder said p. 629. is to be considered As under the name of Christ and pretence of advancing his honour Antichrist was set up so it is possible that under the name of Antichrist and under the opinion of only opposing him even the Kingdom of Christ may be pulled down and in part already is so and men scarcely feel or fear it Sect. 4. The motive and end of this Writing Whereunto I have been further incited by the relations I have met with of the practices and success of Separatists of elder and later times which have for the most part ended in some prodigious errours or endless brawls and other effects as have caused great hinderance to the progress of the Gospel and the disturbance both of the Ecclesiastical and Civil Peace in those places where they have had any considerable duration Nor do our own times want such experiments of the discords which have fallen out by such separation the factions that have been in the Congregations of men of that perswasion the many not only vain fansies but also opinions destructive of true Religion and Christian Faith as have been vented through a promiscuous liberty of so called Prophecying and adhered to by many of the weaker sâ—rt of those of that way as have caused many both learned godly and considerate Divines even of those who were Non-Conformists to account the way of Separation as a very pernicious evil and accordingly have by Preaching Writing and Conferences opposed it to the uttermost of their power The sense of which moved me to look upon the Book here examined together with the other forenamed of the same kind and some such as have been divulged to the same purpose as blazing Stars portending some such danger as we all may have cause to rue tending to keep open yea and widen our breaches which the Romanists foment and hope thereby in time to make advantage of for their own designs Hoc Ithacus velit magno mercentur Atridae For preventing of such malignant influence as that Treatise may have on many souls who are well affected but not so cautelous as were requisite chiefly those to whom heretofore I have been a Teacher I have composed this Writing which I advise and request the Reader to peruse without any such prejudice or preingaged partiality as the Epistle of this Author tends to beget in the Readers of his Work seriously considering that the right regulating of his own judgment and practice and the promoting of the publick peace are of more value than either his own credit or the contenting of those that are otherwise minded and that in all enquiries for the satisfaction of our conscience and doing our duty truth only is to be sought after which hath been and still is the aim of Your Brother and Servant in Christ Jesus Iohn Tombes The Contents In the Epistle to the Readers Sect. 1. Prefaces needful by reason of Readers prejudice Sect. 2. Prejudice against the Author as favouring Separation causless Sect. 3. The evils consequent on the tenet of Separation urge to an examination of it Sect. 4. The motive and end of this writing In the Answer to the Preface Sect. 1. Of the Worship of God and how hearing is worship of him Sect. 2. Of hearing how instituted worship and to be devolved on the Scriptures of the New Testament Sect. 3. Hearing not a meer positive or ceremonial worship Sect. 4. The judgment of the Ancients not useless in this controversie Sect. 5. No approved practice of the Saints afore the Law countenanceth Separation from the present Preachers in England Sect. 6. Jewish Laws admitted some dispensation and addition Sect. 7. The Election or Ordination of Levites is no rule for election or Ordination of Ministers now Sect. 8. The texts injoyning the things appointed prove not that some things undetermined might not in Gods Worship be ordered by men Sect. 9. The defection of the Jews to Idolatrous inventions of men is of a more hainous degree than the use of humane Ceremonies with us Sect. 10. Such testimony as the Prophets gave against the Jewish defection is not now to be given against the Conformists Sect. 11. The Conformists not chargeable as the false Prophets of the Jews Sect. 12. Invectives against Teachers and Worship now may be from another spirit than that of the Prophets Sect. 13. The forsaking of false Prophets and worship among the Jews is no justification of Separation from the present Teachers and Worship Sect. 14. The arguing by analogy in positive rites not rational Sect. 15. The first Querie about a National Church instituted answered Sect. 16. National Ministers may be Ministers of Christ and National Churches true Churches Sect. 17. Mr. Parkers arguments that the form of Churches is of Divine Institution are answered Sect. 18. The Ministry of the Gospel is a true Ministry of Christ. Sect. 19. A true Gospel Ministry may be in a false Church so deemed Sect. 20. Gods love to us is not less in not determining the whole of his Worship to us as he did to the Jews Sect. 21. Christ designed Officers and Offices for his Church not as were in the Jewish which are the same while their work is the same though some titles be new Sect. 22. The solemn deputation of Ministers is not the peculiar priviledge of Saints Sect. 23. Corruptions in Non-fundamentals unchurch not Sect. 24. Every errour makes not a false Prophet Sect 25. Separation by reason of some corruptions unwarrantable Sect. 26. It is prudence to joyn in worship and hearing where some errours and corruptions remain Chap. 1. Arg. 1. Sect. 1. Some scruples of Conscience are of ill consequence Sect. 2. There is warrant in Scripture to hear the present Ministers of England Sect. 3. Accidentals of Instituted Worship warranted without command in Scripture Sect. 4. Prejudice is no argument nor personal motives good proof Chap. 2. Arg. 2. Sect. 1. Preachers may be heard as teaching truth Sect. 2. They may be heard as Ministers of the Gospel who are not rightly called Sect. 3. Preachers may be Ministers of the Gospel who are not chosen by a particular instituted Church Sect. 4. The present Ministers may be heard as Gifted Brethren Sect. 5. Tender Consciences may call the Bishops Rev. Fathers Sect. 6. It is not proved that the best of the present Ministers are to be separated from as walking disorderly Chap. 3. Arg. 3. Sect. 1. That which is by some termed Antichristian is not always unlawful Sect. 2. The names given to the Ministers of England prove not their Office not to be from Christ. Sect 3. The term Priest proves not symbolizing with the Popish Order of Priests Sect. 4. The parallel particulars prove not the English Ministers symbolizing in Office with Popish Priests Sect. 5. The Office of Bishops is not proved to be Antichristian but may be found in Scripture Sect. 6. The Office of Lord Bishops is not contrary to express precepts of
thereof it is not a reasonable postulatum which he demands to be granted him that in the present enquiry the whole thereof be divolved upon the Scriptures of the New Testament Yea were it granted him yet it would disadvantage those separatists with whom he concurs in Judgment about Nonconformity and separation from the Church of England and the Ministers thereof who use many places of the Old Testament not only about the Sabbath and it's observation but also about Baptism and the Lords Supper Churches ministry and ceremonies in their enquiries and himself also in the present enquiry who useth about election of Ministers by the people and other things in this dispute out of the Old Testament and even the Levitical ordinances sundry places and therefore I conceive not any reasonableness in his postulatum of divolving the whole upon the Scriptures of the New Testament Sect. 4. The judgment of the Antients not useless in this controversie That which he also speaks not perplexing our selves nor the consciences of any with the judgments of men in Generations past wherein they cannot acquiesce though to take of the prejudices of some against truth upon the account of its seeming Novelty we may here and there manifest their harmony with us in the main principles of the ensuing structures may seem to be a reasonable postulatum or demand in respect of those who are not able to examine what is said by Fathers Councils Schoolmen Protestant and Popish writers forraign and domestick and I should have liked it well if he had wholly omitted any such citations in this book which hath been dispersed so farr as I can learn chiefly if not only among such Nevertheless if we would intimate as if in this and other controversies of the separatists and others there were not use of studying and alledging those writers I think his postulatum or demand unreasonable For as Dallaeus in his Learned Book against Popish worship hath done much service to the truth in shewing out of the Fathers that the Popish worship of Saints Angels the Host or bread in the Eucharist Crosses Images and Reliques according to the tradition of the Latins was unknown to the Christians of the three first centuries so it may be of good use to satisfie mens consciences that no such separation as now is from the present Ministers of England was allowed of by the first Fathers and Writers or any approved Council it being a thing of much moment in the arguments about the Lords Day and other Festivals the Sacraments Church and Ministry to understand what was the judgment and practice of the primitive Christians with whom Religion was more pure than in after times though corruptions too soon crept in among them Sect. 5. No approved practice of the Saints afore the Law Countenanceth separation from the present preachers in England Yet saith this Author inasmuch as some Beams of Light may be communicated unto the present Enquiry by a retrospection into the state of things in the time of the Old Law it shall not be grievous to us nor will it be altogether unprofitable to the Reader briefly to remark so far as may concern the matter in hand the state and management of affairs under that Oeconomy and Dispensation Not to mention the Administration of Holy things in the time of the Antediluvian Fathers nor the General Apostacy from the pure wayes of God in the dayes of Seth when according to their duty the faithful remnant the sons of God separated from the Wicked or the daughters of men and solemnly joyned themselves together to worship God according to his holy appointments Gen. 4.26 Let us take a brief view of things with relation unto the People of God after the giving of Moses Law when a Standard was set up for them to repair unto and they became being gathered into one as a City on an Hall conspicuous unto all Answ. How some beams of light may be communicated unto the present enquiry by a retrospection into the state of things in the time of the Old Law will not be easie to discern if the whole thereof be divolved on the Scriptures of the New Testament Yet it will not be grievous to me to examine what I find produced for his purpose I grant that Dr. Owen hath in his Book in Latine of the nature rise progress and study of true Theologie shewed divers Corruptions in the Ages before and after the Flood of Noah in Theologie and the pure Worship of God unto Moses his time and that the restitution of true Theologie was sometimes by a separation from the Wicked when there was a general Apostacy from the true wayes of God unto a prophaning of the Name of God as some conceive Gen. 4.26 is meant either by blaspheming or by setting up of Idol-worship as it was before Abrahams separation Josh. 24.15 But neither by him nor I think by any other is it shewed that a separation was approved from Preachers that teach no worse Doctrine than is held forth by the Articles Homilies and other avowed Books of the Church of England or from a Society or Church that was no more polluted by Idolatry or other Corruptions in Worship than are chargeable on the publick enjoyned Worship of the Church of England If Gen. 4.26 be meant of a Reformation by setting up separate Congregations as Dr Owen conceives in that Book l 2. c. 3. it was that therein they might call on the Name of the Lord which shews it was from them that did not call upon the Name of the Lord not from them that did as in the Worship of the Church of England is done And if Noah did reform by separation it was from Wicked men who had filled the earth with violence Gen. 6.13 which doth indeed make a necessary separation though it appear not but that Noah continued to preach to them and live among them 1 Pet. 3.20 2 Pet. 2.5 But is not the cause of the separation avowed by this Author from the Ministers and Church of England And though it be true that by the Law at Mount Sinai and other acts of Gods providence Israel became being gathered into one as a City on a Hill conspicuous unto all yet how then a Standard was set up for the people to repair unto needs some explication sith such as Job and such like holy persons if he or any other lived at that time seem not to have repaired to them nor were bound to repair to them unless they would be made Proselytes which the avoiding Idolatry of the Gentiles might require of them not such Corruptions onely as are in the Church of England But let us see what beams of light may be communicated unto the present enquiry by retrospection into the state of things in the time of the Old Law Sect. 6. Jewish Laws admitted some dispensation and addition First then saith he that the Lord gave unto the people of the Jews whom he had chosen out of all
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
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
Tim. 2.1 and 3.15 Jude 20. 1 Cor. 12.7 11. Mat. 25.24 1 Pet. 4.10 11. 1 Cor. 12.15 and 14.12 24. Ephes. 4.3 7 15 16. Acts 2.42 Rom. 15.14 Ephes. 5.19 Col. 3.16 1 Thess. 5.14 2 Thess. 3.15 Heb. 3.13 to which might be added the frequent examples of the Saints in the Old and New Testament 2 Chron. 17.7 8 9. Job 2.11 Mal. 3.16 Luke 4.16 Acts 13.15 1 Cor. 14.24 to 34. and the practice of the Primitive Church as witness Origen in his Epistle to Celsum Terrullian in his Apologie Justin Martyr in his Apologie and many others Answ. The censures of the Doctors of this day and their wresting 1 Cor. 14.40 are too general and not to be answered save to tell the Author that it is good for a man not to be wise in his own conceit nor to be too free in censuring others lest he fall into Diogenes his evil when he trampled on Plato's pride with greater pride But to the rest of the charge I say That I know none of the Ministers of England that forbid the Saints to Prophesie one by one nor do I know of any at this day that have the gift of Prophesie which I gather from 1 Cor. 12.28 29. and 13.2 8 9 10. and other places to have been an extraordinary gift by immediate revelation of the Spirit whereby some hidden thing is discovered See Lysord's Apologie for the Ministery pag. 27 28. If there were any that could Prophesie indeed neither Prelates nor others may or can hinder them But when persons mistakingly call all speaking to men to Edification Exhortation and Comfort from 1 Cor. 14.3 Prophesying as if these terms were reciprocal and under presâ—nâ—e thereof vent many mistakes and fancies the restraint or regulating of such exerciseâ— may be no transgression of Christs command And though the performing of the duties in the Texts alledged ought to be cherished and furthered and such Meetings as do really tend thereto should be countenanced sith there may be abuses which are to be prevented by Governours though sometimes there be injustice and liberty too much restrained and complaints made to God in secret yet should not invectives be used to alienate the minds of people from their Teachers or Rulers nor any unlawful practice used tending to Sedition or disturbance but by patience and quietness we should possess our souls expecting help from God in due time as did the Primitive Christians with happy success Yet once more saith this Author Sect 9. Ministers service may be Divine and Spiritual in the use of the Liturgy Yea 7. What should I mention that grand Institution of this Soveraign Lord and Lawgiver that nothing be offered up to the Father but what is of his own prescription Divine and Spiritual without affectation of Legal shadows John 4.24 of worldly pomp or carnal excellency 2 Cor. 1.12 and 2.17 1 Cor. 2.12 and 6.13 1 Cor. 12.28 Isa. 33.22 Jam. 4.12 Matth. 15.6 9. Heb. 8.5 1 King 13.33 12 13. Jer. 7.31 Numb 15.39 Deut. 12.1 4 31. It 's evident the present Ministers of England conform not to the Orders and Ordinances Christ as the great Prophet and Lawgiver to his people hath appointed them to walk by and therefore really disown the Kingly and Prophetical Office of Christ. Answ. It is true no Prayers or Praises or other Religious exercises should be offered to the Father but what is of his own prescription in respect of the service it self matter or manner which he hath prescribed But when he hath left it free to use a prescript Form of words or to pray without such a stinted Form where he forbids not the use of Musick in praysing of God and no Idolatry or Superstition is used or furthered by Ordinances and Utensils for the celebration of Gods Ordinances notwithstanding these the service of God may be Divine and Spiritual without affectation of Legal shadows of worldly pomp or carnal excellency contrary to the texts alledged If any be faulty in that way it is to be imputed to the persons not either to others not guilty nor to the Liturgy prescribed much less such Ministers as offer up Prayers and Prayses to the Father in the name of Christ for things agreeable to the Will of God and use the Lords Supper without Idolatry are to be charged to disown really the Kingly and Prophetical Office of Christ. Sect. 10. Things objected against the Ministers are not such as justifie Separation This Author addes But perhaps to these things some may say These are but small matters good men differ among themselves herein To which we answer 1. That they are part of the Instituted Worship of God the Orders he hath left his children to conform to hath already been proved to say That any part of the Instituted Worship of Christ is a small matter is no small derogation to the wisdom of the Lawgiver that gave it forth 2. What if it should appear that as small as these things seem to be they are the grounds of the late Controversies of God pleaded with fire and sword in most of the Europaean Kingdoms This may perhaps a little stay sober persons from so rash a conclusion that these are small matters A serious review of the late Contests of God in the Nations with the consideration of the grounds and rise of them will to persons of sobriety sufficiently evince the truth of the suggestion 3. As small matters as these have been severely punished by the Lord He is a jealous God and stands upon punctilio's if I may so call them in his Worship hence is that expression Ye cannot serve the Lord for he is a jealous God Josh. 24.19 What should I mention the case of Uzziah 2 Chron 26.16 of Corah Dathan and Abiram Numb 16. of Uzzah whose sin lay meerly in whose judgment was singly upon this foot of account his not seeking the Lord after the due order 1 Chron. 15.13 God commands that when the Ark was removed it should be covered by the Priests that no hand touch it that it be carryed on mens shoulders Numb 4.11 15. which Order was violated when they brought it from the house of Abinadab 't was uncovered and upon a Cart after the manner of the Egyptians 1 Sam. 8.7 for which breach of Order Uzzah is struck dead 4. As small matters as these when once commanded by the Lord are of that force as not only to deface the well-being but to overturn the true being of the Worship of God Take one pregnant instance herein The Lord commanded the Israelites by Moses to bring their Sacrifices to the place that he should chuse and offer them there which in it self was but a circumstance of place yet all the Sacrifices offered elsewhere were a stink in the nostrills of God and not accounted by him as any Worship performed unto him 5. But the Objection is altogether impertinent we are not debating the greatness of the sin but the truth of what is charged upon
the characters of false Prophets and Priests upon them Therefore The major or first Proposition stands upon too firm a basis to be quickly removed nor will any attempt so to do Christ having charged his to beware of such Mat. 7.15 to take heed that none deceive them Mat. 24 4 5 23 24 25. not to believe every spirit but to try the spirits because many false Prophets are gone out in the world 1 Joh. 4.1 not to receive such into their houses 2 Joh. 10.11 to watch against them Acts 20.29 30 31. with much more that might be said if needful for its confirmation is a sufficient evidence of the truth thereof But herein the parties litigant are at a perfect agreement Answ. It is true the major is yielded if the hearing be meant of hearing them of choice or with reception and separation from them in respect of that wherein they are false Prophets and Priests But if it should fall out that one that should as Balaam at one time prophesie as he did Numb 23. and 24. at another time through his counsel cause the committing of a trespass against the Lord as in the matter of Peor Numb 31.16 hold the doctrine of Balaam who taught Balack to cast a stumbling block before the children of Israel to eat things sacrificed unto Idols and to commit fornication Rev. 2.14 or as Caiaphas being high Priest that year at one time prophesie that Jesus should die for that Nation and not for that Nation only but that also he should gather together in one the children of God that were scattered abroad Joh. 11.51 52. At another time say that Christ had spoken blasphemy Mat. 26 65. Such a one may be heard joyned with in the former though not in the latter Whence it follows that it is not the Character or property of the man who is a false Prophet or a false Priest that is the reason why he is not to be heard or is to be separated from but his false doctrine and his evil counsel whereby he seeks to thrust us away from the Lord our God Deut. 13.2 6 10. or the damnable heresies denying the Lord that bought them as it is 2 Pet. 2.1 turning the grace of God into lasciviousness and denying the only Lord God and our Lord Jesus Christ Jude 4. that do denominate them false Prophets or false Priests and bind us to a refusal of hearing them or joyning with them in that Communion in which we cannot partake without fellowship in their errour false Worship or other sin And this is it which is to be collected from the Texts alledged not that we are to refuse to hear persons or separate from them because of their personal vices or irregular obtruding themselves into their places but in respect of their pernicious Doctrine and impious Worship by which we are in danger to be ensnared and defiled We are bidden Beware of false Prophets Mat. 7.15 but no where is any called a false Prophet but from his false Doctrine And therefore though his counterfeit shews of Piety be mentioned as the bait to catch men yet the false doctrine is the hook they are to beware of as in like manner St. Paul warns Rom. 16.17 18. and St. Peter 2 Pet. 2.1 2 3. And thus in the places cited where Christ bids take heed that no man deceive them he alledgeth the reason For many shall come in my name saying I am Christ and shall deceive many Mat. 24.4 5. and v. 23. If any man shall say unto you Lo here is Christ or there believe it not for there shall arise false Christs and false Prophets and shall shew great signs and wonders insomuch that if it were possible they shall deceive the very Elect v. 24. the false Prophets that were gone out into the world 1 Joh. 4.1 were they that confessed not that Jesus Christ is come in the flesh v. 3. the person not to be received into house 2 Joh. 10.11 is he that brought not the doctrine of Christ v. 9. that confessed not that Jesus Christ is come in the flesh who is the Deceiver and Antichrist v. 7. those that the Ephesian Elders were to watch against Acts 20 31. were grievous wolves that should enter in among them not sparing the flock and men arising of their own selves speaking perverse things to draw away Disciples after them v. 29 30. And thus farr I agree to the major let us see how he proves the Ministers to be such Sect. 2. The Ministers not false Prophets because not sent as Jer. 23.21 Rom. 10.15 is meant 'T is the minor Proposition saith he that is judged by some to come short of a sufficient substraction viz. That the present Ministers of England have the properties and characters of false Prophets and Priests upon them This we doubt not by a serious observation of the characters are given of such in the Scriptures by the Holy Ghost will to any ordinary understanding be made exceeding perspicuous and evident The signal characters of whom are 1. That they run before they are sent Jer. 23.21 That a mission from the Lord is of the essence of a lawful Ministry that whoever wants such a mission is no officer of Christ but a false Prophet and Minister of Antichrist may hence rationally at least by way of Analogy be deduced is evident which also exactly accords with what is asserted by the Apostle Rom. 10.15 That the present Ministers of England want such a mission hath already been demonstrated and we shall not actum agere In a word when it shall be proved that they have received their authority from Christ either immediately or mediately from any rightly constituted Church of Christ or by succession from the Church in the Wilderness we shall acknowledge them to be Ministers of Christ and look upon our selves as obliged to pay them all honour and duty that as such we are charged in Scripture to do But if they have nothing else to plead for themselves but what is usually instanced in by them a succession from the Church of Rome That Apostate Church having lost her Churchship and therewith all lawful power for the sending forth Officers into the Churches of Christ we shall not fear to say That they are such as are characterized here by the Prophet persons that run before they are sent Answ. A man that meant honestly and had any spark of charity justice or ingenuity would not charge so deeply the whole order of men throughout a Nation containing many thousands of men of years breeding parts and by reason of their Calling to be reverenced and some of them by his own Confession good men as being false Prophets who by the Law of Moses Deut. 13.5 were to die and as false Priests without some irrefragable proof unless he had learned that accursed art of him in Terence Calumniare audacter aliquid haerebit or having once past the bounds of modesty were resolved to be gnaviter impudens But
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
may Not forbidding to pray for other things or in other words than are there set down And blessed be the Almighty that yet Ministers have liberty at all times to express themselves in prayer and preaching as fully as there is need that the Kings Majesty invites to fasting and prayer That notwithstanding it is to be bewailed that the Worship of God is no better performed than it is and that the intemperate abuses of some have caused more severe restraint on others than were to be wished Yet there is so much purity of Worship and Doctrine as that Separation is unnecessary And this Author as if he imitated the Gloss in the Canon Law Non satis discretus esset c. writes causelesly if not blasphemously that Folly may righteously be imputed to Christ if the Common-Prayer Book worship be a Worship of his appointment He goes on thus Sect. 6. Common-Prayer Book Worship is not of pure humane invention But 3ly The Common-Prayer Book woâ—ship is a Worship of which we find no footsteps in the Scripture nor in some centuries of years after Christ as hath already been demonstrated Whence it follows That 't is a Worship of pure humane invention which is not only not of Christs appointment but contrary to the very nature of instituted Woâ—ship as is proved in our first Argument and to very many precepts of the Lord in thâ— Scripture Exod. 20.4 5 Deut. 4 2. and 12.32 Prov. 30 16. Jer. 7 31. Matth. 15.9 13. Mark 7.7 8. Rev. 22.18 The mind of God in which Scriptures we have exemplified Lev. 10.1 2 3 4. Josh. 22.10 c. Judg. 8 2. 2 Kings 16 11. 1 Chron 15.13 Answ This Author runs on in his gross mistakes as if the form of words in the Common-Prayer Book were the Worship that it were a several sort of Worship from the prayers made by a Preacher of his own conception and that such prayers were worship of Christs institution and not the other Which mistakes are shewed before And what he saith here is answered either in this chapter sect 4. or chapt 1. sect 3. The Common-Prayer Book worship is no more a pure humane invention than Preachers conceived-prayers Nor is it any Idol forbidden Exod. 20.4 5. Nor any Prophecy added to the Book of the Revelation forbidden Revel 22.18 Nor such an Ephod as Gideon made Judg. 8.24 Nor such a not seeking God after the due order as was the carrying of the Ark in a cart and Uzzah 's putting his hand to it 1 Chron. 15.13 Nor such an invention forbidden as was the Altar of Damascus imitated by Uriah 2 Kings 16 11. And therefore it is sufficient to deny what is here said without forming of an Argument As for Josh 22 10. c. it makes for the Common-Prayer-Book not against it sith that Altar was allowed of though it were for religious signification and yet not by Divine institution and therefore proves that all inventions of men whereby our Worship of God is signified are not unlawful if they be not made necessary nor the Worship of God placed in the things so invented or their use It follows Sect. 7. Common-Prayer Book worship is the same with the Worship of the Reformed Churches 4. That Worship which is not necessary for the edification comfort or preservation of the Saints in the Faith and Vnity of the Gospel is not of the institution of Christ But such is the worship of the Common-Prayer Book Therefore The major or first Proposition will not be denied The Lord Jesus having freeed his Disciples from all obligations to the ceremonies of the Law institutes nothing de novo but what he knâ—w to be necessary at least would be so by vertuâ— of his institution for the ends assigned which was the great Aim in all Gospel administrations Ephes 4.7 to 15. Col. 2.19 Acts 9.31 Rom. 14.14 15. 1 Cor. 10.23 and 14.3 4 5 12 26. 2 Cor 12 10. 1 Tim 1.4 That the Common-Prayer Book wâ—â—shâ—p is nâ—t necessary for the edification comfort or preservation of the Saints in the Faith and Vnity of the Gâ—spel what ever is pretended by its admirers might many wayes be demonstrated Take one pâ—â—grant instance instead of all that will make it exceeding manâ—fest The Churches of Christ for the first four centuries of years and more after his Ascension knew not any thing of such a Worshâ—p as hath been already demonstrated not to mention the reformed Churches at this day to whom it is as a polluted accuâ—sed abominable thing yet than those first and purer Churches for light consolation truth of Doctrine and Gospel-Vnion hitherto there hath not been any extant in the world more famous or excellent no nor by many degrees comparable to them But we shall not further prosecute this Argument enough hath been said to demonstrate That the Common Prayer Book worshâ—p is not of the appointment of the Lord Therefore such as worship him in the way thereof worship him in a way that is not of his prescription If the former notwithstanding all that hath been said be scrupled by any we referr him to Tracts written by Smectymnuus V. Powel to a Treatise entituled A Discourse concerning the Interest of Words in Prayer by H. D. M. A. The Common-Prayer Book Unmask'd as also to a Treatise lately published by a learned but nameless Author entituled A Discourse concerning Liturgies and their Imposition In which that matter is industriously and laâ—gely debatâ—d Aâ—sw This Author still continues his confounding of the Worship of the Common-Prayer Book with the form of it that is the method and phraâ—e and manner of it which no man that speaks distinctly calls the Common-Prayer Book Worship The Common-Prayer Book Worship is no other than the prayers praises lessons ministration of the Sacraments And these are of Christs institution and are necessary for the edification comfort or preservation of the Saints in the Faith and Unity of the Gospel and accordingly the miâ—or Proposition is false which denies it But sith this Author by Worship understands the forms and modes of it though they be not prescribed or determined in Scripture or the kind of Woâ—ship in respect of those forms meaning that the Worship for example pâ—ayer praiâ—e and the like which are expressed or performed by forms or modes not prescribed by Christ though the kind or soâ—t of Worship be of Christs institution yet because it is performed in such forms or modes as are not necessary for the ediâ—ication comfort or pâ—eservation of the Saints in the Faith and Unity of the Gospel it is so adulteraeâ—d thereby that it is not of the institution of Christ. In which sense the majâ—â— Proposition is to be denied and the Argument may be 〈◊〉 thus That Worship which in respect of the mode or form of performing is not necessary for the edifâ—cation comfort or pâ—eservation of the Saints in the Faith and Unity of the Gospel is not of the institution of Christ But such is the
preach the Gospel and the improving it by converting others to faith and obedience not of so mean a thing as an ability of conceiving and uttering Forms of prayer without book As for the 4 th thing offered The lawfulness of the Saints praying in a Form is neither because they have not the Spirit nor that having the Spirit he is not a sufficient help to them in their approaches to God but because in such praying neither is any thing done forbidden by God nor any thing omitted thereby which God requires for the performing the duty of prayer The Spirit I grant is sufficient to help in our approaches to God and doth help Rom 8.15.26 But that it is done by enabling by immediate inspiration to utter matter of prayer for the benefit of others is not meant in those places And indeed such a mistake hath filled some with high conceit of themselves and others with admiration of such to their mutual perditions Whereas this is but a common gift or rather an acquired ability often used with cunning to deceive others of which there are many footsteps in the affected expressions otherwise which shew their pâ—aying is not from the Spirit of God but their own spirit But of the impertinency of this Text I have spoken before in answer to ch 5. sect 7. It follows Sect 10. The Forms of Prayer imposed are not made necessary essential parts of Woâ—ship Answ. The 〈◊〉 Pâ—oposition mâ—ant of making it doctrinally necessaâ—y by vertue of Gods appointment so as that the omission of it at any time when the worship is performed should be sin or using any other Form should make it not Gods worship or not acceptable to him might be granted But being understood of making a thing the condition of an action by vertue of the authority of Governours so as that at some time and place it is not to be done without it by persons that are their subjectâ— under a civil penalty the major is denied In which sense the use of the Liturgy is imposed which doth not make it any other than a circumstance of Divine worship not such an adjunct as is a necessary part thereof This Author granted before here sect 8. Circumstances in the worshâ—p of Christ atttending religious actions as actions without assignment of time and place no action to be managed by a community can be orderly performed by them Therefore if the Governours assign a time and place undetermined by God it is that which they may do lawfully and not requiring them as necessary by vertue of Gods institution nor of all but only of their own subjects they are made but circumstances not necessary parts of Divine worship So if for avoiding of inconvenience publique praying be forbidden in the night and in some places and it be commanded to be done at such hours of the day in such a place these hours and place are made no other than circumstances of the religious action no Religion is placed in them â—hey are not made parts of worship but adjuncts alterable as it may stand with conveniency There is the same reason of imposing a Liturgy for uniformity to prevent dissonancy or some other inconvenience which may be incident to some persons as of requiring Prayers without it If neither be determinatively instituted by Christ but commanded for conveniency they both remain circumstances â—ot necessary parts of Divine worship notwithstanding the imposition by Governours Sacrificing on the Altar at the Tabernacle and Temple was a part of the worship because commanded by God and so would the Liturgy be if it were commanded as that was But that the Liturgy is not so it appears from the words of the Preface to it The particular forms of Divine worship and thâ— rites appointed to be vsed therein being things in their own natuâ—e indifferent and alterable and so acknowledged it is but râ—asonable that upon weighty and important considerations according to the 〈◊〉 exigency of times and occasions such changes and alterations should be made therein as to thâ—se that are in place of Authority should from time to time seem either necessary or expedient Nor do I think it true That any considerable Minister of England would affirm the Common-Prayer Book to be an essential part of worship or make it such as this Author imputes to them nor in use of it is it alwayes so observed but that it gives place to preaching to reading Briefs for collections and some other occasions and yet if they did so strictly observe it this doth not prove they esteem it a necessary essential part of worship by vertue of Gods command but that they conceive they ought to obey their Governours Laws not judging others who use it not But whatever be the judgement or practice of the present Ministers yet the words of the Preface which are more to be regarded than any particular Ministers opinion whereof some it s confess'd have too much magnified it do shew that the imposition makes it not such as this Author chargeth on them And this is enough to acquit the use of it from Idolatry even in this Authors own sense sith they do not place the worship of God in the Form but in the Kind of worship commanded by God and so the minor of his Argument is denied For though the Form of the Common-Prayer Book be not prescribed yet the way of worship therein that is Prayer Praises the Lords Supper are worship preâ—cribed by God If the Author mean by way of wor-ship the forms and modes the way of worship by Preachers conceived or extemporary prayers this Authors form of preaching and other worship is not prescribed by God and the Separatists are Idolaters as well as the Ministers of England and so his Argument is retorted as before He goes on thus Sect. 11. Acting in the holy things of God by an Office-power and modes of Idolaters may be without Idolatry To which we add Argument 2. Those who act in the holy things of God by vertue 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 are guilty of the sin of Idolatry But the present Ministers of England act in the holy things of God by vertue of an Office-power received from Idolaters and offer up to him a Worship meerly of humane composition oâ—câ— abusâ—d to Idolatry with the modes and rites of Idolaters Therefore The major or first Proposition carrying a brightness along with it sufficient to lead any one into the belief of the truth thereof one would think may be taken for granted Two things are asserted therein 1. That such as act in the holy things of God by vertue of an Office-power received from Idolaters are themselves such at least in respect of that their Office-power so received by them That Jeroboams Priests were all of them Idolaters we suppose will not be denied Supposing some or more to
altera est subtilior cum verus Deus coli fingitur sed erratur in genere culius hoc est cum vero Deo culius fingitur praestari aliquo opere quod ipse non praecepit haec species Idololatriae hoc praecepto propriè damnatur nominatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sive superstitio And pag 529. Qui peccant contra secundum praeceptum peccant contra primum quia qui Deum aliter colunt atque vult coli illi fingunt Deum aliter affectum atque est hoc est alium Deum Ita non Deum sed cerebri sui commentum quod sic affectum esse sibi persuadent colunt Fingere alium Dei culâ—um est aliam Dei voluntatem proinde alium Deum fingere c. But 3ly What would these Objectors have said to Tertullian that renowned servant and witness of the Lord Jâ—sus in his day who is by farr more nice in this print of Idolatâ—y than we have declared our selves to be He in his Boâ—k de Idololatria chargeth such as make Statues or Images build or adorn Temples though it were their Trade Astrologers Schoolmasters that name the names â—f Idols making honourable mention of them in their orations such as keep holydayes dâ—dicated to Idolatrous service as their Satuâ—nalia in the stead of which is the time with us called Christmass c. such as adorned their gates posts houses after the Pagan manner at Festivals with Lawrel Ivy c. as symbolizing with Idolaters yet sure we are he could not justly be charged with an unchristian or censorious spirit Answ. The charge is rightly laid and your plea insufficient to take it off Christs sayings were unjustly counted hard because they were true yours justly because not so his sayings tolerable yea precious because they tended to direct them in the way to life eternal yours judged to be from an unchristian and censorious spirit because uncharitable and tending to division That which by the Protestant Writers is said is not all true I think all Will-worship is not â—dolatry Our Lord who accused the Pharisees of will-Will-worship did not accuse them of Idolatry How farr from Demonstrations your Arguments are may appear by this Answer Were it fit to recriminate I could prove you guilty of as great Idolatry as you impute to the Conformists Your zeal for truth and love to your Brethrens souls were good if it were in a good thing if without knowledge and it tend to errour and schism it may be pernicious in its consequents As for Tertullian omitting what may be excepted against him and the spirit by which he was acted in the close of his life which shewed him to be as Dr. Casaubon observes in his Treatise of Enthusiasm ch 3. a man though otherwise learned that ascribed too much to private Revelations out of an excess of zeal which he shewed in all his works in which I wish it were true that this Author who here so extolls him were not too like him I conceive Tertullian might have such reasons for his niceness in the point of Idolatry in his time when the Christians lived among Pagan Idolaters who bore sway in the Empire of Rome which only maintained such Idolatry as the publick received Worship and persecuted Christians for not conforming to their Idol-service as this Author hath not for his accusing Ministers of Idolatry for using a Service-book in the main right in respect of the Worship and a gesture avowed to be only to the true God in a Church holding in the main the â—ight Faith under a Prince that professes the same Faith and Worship and to be a Defender of it As for such reliques of Pagan customes or Popish as yet remain though it were to be wished they were quite left 〈◊〉 sith they are not used in any honour to the Pagan Idols but the original and reason of them at first being almost if not quite forgotten by those that use them and are become but as civil customes that have no state in religious worship experience shews that they are more easily reformed by neglect than by earnest declamations against them Nor do I think the course this Author takes of seeking Reformation by Invectives and Separations likely â—o promote it but to exasperate Rulers and make opposites more violent in their way It is added Sect. 17. The Martyrs are unjustly made Idolaters by this Author Obj. 2. But what shall we judge of Latimer Ridley Hooper and many other famous witnesses and martyrs of Christ who worshipped God after the same way of worship that these do now Were they also Idolaters How could they be saved then when â—he Scripture sayes that no Idolater shall inherit the Kingdom of God and we do not find that they repented hereof To this we answer 1. That the persons instanc'd in were eminent witnesses of Jesus Christ in their day whose very names are in our nostrils as sweet perfume we readily grant and would be loth to speak one word to abate of that just esteem is due to their names and testimony for Christ. 2ly That they are now with Christ and shall come with him aâ—d sit upon Thrones to judge their unjust Judges in the day appâ—inâ—ed thereunto we have not the least scruple But 3ly They were but men encompassed about with many infirmities That they were guilty of the sin of Idolatry cannot from what hath been said herein its evident be denied Yâ—t 1. They were in that day but just peeping out of the gates of Babylon beginning to arise and shake themselves out of the dust of the abominations of the great Whore and t is no wonder if some of the filth of her fornications did cleave to them 2. They worshipped God in sincerity according to the light he was plâ—â—sed in that day to communicate and God accepted of them in Christ granting to them a general repentance for those iniquities they saw not to be so or knew not themselves to be guilty of which is all we shall at present say hereunto The intelligent Reader knows that these things are not of any moment for the invalidating of what hath been offered upon this subject Thus farr of this Argument The present Ministers of England are guilty of Idolatry therefore t is the duty of Saints not to hear but separate from them Answ. Though this Objection be not a direct Answer to your Argument yet it is a very great prejudice against it that by striking at the present Ministers you wound the holy Martyrs you make them Idolaters for that very thing for which they dyed that they might not be Idolaters judging them as committing Idolatry in kneeling with such respect to the bread as they did utterly detest abhorred to the death and for witnessing against it laid down their lives in the flames and making all the godly at that time who did as they did and held communion with them guilty of their sin for hearing them and not separating from them
confirms himself in his superstitious errour and hinders his spiritual good and progress in Christianity and ensnares himself in an unjustifiable separation 2. He doth also truly scandalize others by his example confirming those that refuse to hear in their errour and schism whom he ought to oppose as St. Paul did St. Peter Gal. 2.11 when their shunning to hold communion with some as unclean tends to the establishing of an errour and schism as his did 3. By this refusing to hear the present Ministers through such suggestions as this Author instills into the minds of men against them people are driven from the publique Congregations and thereby the sheep of Christ are scattered some betake themselves to the meetings of Quakers where they are mis-led by the delusions of Satan under pretence of following the light within them other joyn with the Fifth monarchy men who pervert them with peruicious tenents and designes against Magistrates and in the best of the Separatists there is so much bitterness and enmity against dissenters from them instilled into their minds as quite breaks the bond of charity that should unite all Christs Disciplâ—s which surely is real Scandal 4. The Refuser to hear the pâ—esent Ministers doth really scandalize thoâ—e that aâ—e confoâ—mists in hearing who are therefore unrighteously judged censured and shunned as lapsed Brethren or meer Formalists and thereby are grieved and moved to mourn for this evil spirit that is between them and their Brethren The present Ministers are alâ—o much scandalized for the same cause and are much hindâ—ed in the performance of their ministry by reason of the opposition of the Separatists which experience hath too much shewed in former and later times to have hindred the fruits of many holy Preachers even Non-conformists labours and to have shortned their dayes so that upon the doors of the Separatists may be written with greater reason than upon the doors of the diligent conforming Preachers of the Gospel The Blood of Souls Therefore scandalizing by hearing the present Ministers is not forbidden in the Texts alleged 8. That Scandalizing is not forbidden in those Texts by avoiding of which the Magistrate is scandalized his government disturbed his power excited against others as disobedient to his Laws and for that reason many persons with their families undone in their liberties and outward estate For the offence of our Brother is not to be regarded by observing of that which will include in it disobedience to the command of the Magistrate which may be lawfully obeyed whereby his authority is nâ—glected his government disturbed division and ruine of families occasioned But so it is when the present Ministers are not heard as the state of things now is Therefore the Scandalizing by hearing the present Ministers is not forbidden in the Texts Rom. 14. 1 Cor. 8. and 10. It follows Sect. 4. It is not Scandal given but when the offensive action is done blameably If it be said Object That there is a twofold scandal 1. Scandalum acceptum a scandal or offence taken 2. Scandatum datum a scandal or offence given In respect of the former possibly many may be offended at their practice in the matter treated of and so would some or other whatever is done by them 'T is impossible but offences should come that there is any just offence given by them herein is denied To this we answer Answ. 1. That as we admit of the distinction so no doubt there is a truth in what is suggested thereupon that what ever I do some one or other will be offended at it there are a generation of men whom the doing of my duty will offend and cause to blaspheme thâ—se are not to be minded but to be pittied Christ himself was to some a rock of offence and stone of stumbling 2. But t is not yet proved nor like to be that the Scandal treated of is a Scandal taken and not given the very nature of â—candal given as is confest by all and evident beyond exception from the Apostles discourse 1 Cor. 8.10 lying in the doing of what is judged by me to be my liberty which other Saints are not fully perswaded of in their own minds to be so but are ready to conclude it to be my sin and evil and from thence have occasion of grief or stumbling administred to them This was the very case of the Church of Corinth upon the occasion whereof Paul writes to them 1 Cor. 8. some of them judged it their liberty to sit at meat in the Idols Temple others not being fully perswaded hereof were scandalized many wayes at this their practice which the Apostle therefore condemns as unlawful Answ. 1. That there is any generation of men whose offence is not to be minded is not the Doctrine of the Apostle but contrary to it 1 Cor. 10.32 33. Give none offence neither to the Jews nor to the Gentiles nor to the Church of God Even as I please all men in all things not seeking mine own profit but the profit of many that they may be saved Which practice of his he had expressed 1 Cor. 9.19 20 21 22 23· For though I be free from all men yet have I made my self servant unto all that I might gain the more And unto the Jews I became as a Jew that I might gain the Jews to them that are under the Law that I might gain them that are under the Law to them that are without Law as without Law being not without Law to Gâ—d but under the Law to Christ that I might gain them that are without Law To the weak I became as weak that I might gain the weak to all became I all things that I might by all means save some And this I do for the Gospels sake that I may be a joynt partaker thereof Where his avoiding of offence and pleasing all is not restrained to the Saints or the Church of God but is extended even to adversaries that opposed the Gospel to whom he would both forbear his liberty and do that which was otherwise not to be done as in the case of circumcising Timothy Acts 16.3 and taking on him a vow Acts 18.18 and purifying himself with others Acts 21.26 and 24.17 and other wayes Acts 26.25 26 27. while there was any likelyhood either of winning them to the liking of the Gospel or abating their opposition and procuring his own peace and safety But when it was dis-advantage to the truth of the Gospel he would not have Titus to be circumcised nor any compliance with the Jews in declining eating with the Gentiles Gal. 2.3 11 14 which yields us a rule whose offence we are to avoid with whom and when we are to comply in things lawful to wit with all either when we may win them to the embracing of the truth or the abating the opposition of adversaries or procuring our own peace Which is a good plea for them that by hearing the present Ministers do accommodate themselves in doing
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
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