over his Churches doth consist the taking away rejection of which is to take away and reject the visible Scepter of his Kingdom So that betwixt these two there is no compare He adds 2dly That they are part of Gods instituted Worship needs better proof Answ 1. This is but Mr. T. his opinion he hath not manifested the weakness of the proof exhibited 2. He acknowledgeth some of the Institutions mentioned to be the Appointments of Christ We say 2dly 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 European Kingdoms This may perhaps a little stay sober persons from so rash a Conclusion That these are small matters To which our Animadverter saith This is not demonstrated Answ I am upon some accounts unwilling to review things he cannot be ignorant of the truth of the suggestion What was the ground of the first contest in Scotland was it not the imposition of the Liturgy What begat the bad blood in England was it not the Prelates Pride imposition of their Inventions upon the Saints What the Covenant was against this Animadverter hath not yet forgot But enough of this I add 3dly As small matters as these have been severely punished by the Lord as 2 Chr. 26. 16. Num. 16. 1 Chr. 15. 13. with Num. 4. 11 15. 1 Sam. 8. 7. which we more at large speak to in S. T. Mr. T. Replies 'T is not demonstrated that in the rejection of these Institutions that the Minsters sin as Uzziah c. Answ But that herein they do so and that at an higher rate is evident 1. Uzziah c. sinn'd but against one Institution of the Lord these against many 2. They sinn'd under the Law against the carnal administrations thereof these under the Gospel 3. They sinn'd of ignorance and weakness as may charitably be deemed at least some of them which 't is to be fear'd cannot be said of many of the present Ministers who have preached printed sworn against what they now own and practise We add 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 We instance in the case of Sacrifices which being appointed to be offered at a certain place if offered elsewhere which was but a failure in a circumstance of place they were a stink in the Nostrils of God and not accounted by him as any Worship performed to him Doth Mr. T. deny these things to be so Not at all He only tells us That the Ministers of England in their opposing the Institutions mentioned overturn the true Worship of God is not demonstrated Which how much it is to the purpose others will judge The judicious Reader knows we were not upon the proof of any such thing the utmost of our intendment being only to demonstrate that the particular Institutions remarked were not such small matters as some made them since as small matters viz. a circumstance of place commanded neglected have been of that force as to overturn the true being of the Worship of God which we are apt to think abundantly demonstrated and desire Mr. T. to leave dictating and manifest by Argument and Reason our mistake Though we did not yet may we righteously argue non-subjection to circumstances of Worship injoyned is of that force as to overturn the true being of the Worship of God sacrificing any where but at the place appointed was so Therefore the non-subjection of the present Ministers of England to the forementioned Institutions should we assert them to be only Circumstances of Worship determined doth so Their Ministry is no Ministry of Christ their Excommunication no Institution of Christ because not according to divine appointment We say further in S. T. As for what is added that good men differ among themselves in this matter it s of no more weight than what went before 1. 'T is not at all to the business in hand 2. 'T is possible good men may for a while do that which really enwraps in the bowels of it a denial of the Offices of Christ The Animadverter adjoyns 1. That good men may do that which by consequence may be a denial of Christs Office is granted it being no more than that they may erre or sin Answ 1. We say more Good men may under the power of Temptation plainly directly with cursing and banning themselves deny Christ Peter did so Mat. 26. 74. some say that he cursâ— Christ yet a good man 'T is true this is no more than that they may eâ—re or sin the greatest miscarriage any of the Children of the Lord ever were or can be guilty of Davids Murder and Adultery the Corinthians Incest was no more He adds 2dly If the Ministers of England are in the account of God good men we should not have censured them so deeply as walking disorderly symbolizing with Antichrist nor have disswaded men from hearing them or joyning with them in Gods Worship Answ 1. Good men in the main may be guilty of great miscarriages may be told of censured for them and that publickly if they are publick and notorious 2. When Mr. T. proves that I have said any thing of them that is false and untrue or that by mentioning these I have made any breach upon any rule of Christ I do assure him in the word of a Christian to make a publick acknowledgment and recantation thereof till then I have so little cause of being afraid or ashamed that I have boldnâ—ss and confidence through the grace of God in the Testimony I bear though unworthy against their enormities and cause of rejoycing in Christ whatever I may suffer 3dly That good men that in the account of God may be so ought not to be separated from when under the guilt of scandalous offences this Animadverter cannot prove many Scriptures have already in this Treatise been produced for the confirmation of the contrary We add in S. T. 3. That good men differ is an Argument of their ignorance and darkness which though in some cases it excuses a tanto yet not a toto it may alter the degree never the nature of the sin To this our Animadverter replies There may be darkness in this Author Answ 1. And this Author saith so to 't is what he is daily bemoaning before the Lord. But 2dly In the matters he is treating of he knows and is perswaded by the Lord Jesus that the truth is with him and he dares not call Light Darkness for fear of man or advantage in the world 3dly He conceives these words might have been spared inasmuch as they are greatly impertinent whether Darkness be with them or me If we sin though our sin be not a sin of that magnitude as if it had been committed against Light yet 't is a sin still and so to be censured
besides the Church of England but of the Church of Rome the Basis upon which her pompous Worship is built which being removed would fall to the ground and perish with its own weight Yea but Thirdly The Ceremonies of the Church of England are for Decency and Order To which I shall onely say what one said of the like speech of the Monks of Burdeaux when they affirmed That the Signs added to Baptism were an Ornament to it We Reply saith he to them Num igitur sunt c. Are they wiser than Christ Jesus who hath ordained his Sacrament in so great Purity and simplicity and who knoweth better than all the men in the world what Ornament was sittest for it If it be but the Covenant of a man when it is confirmed no man abrogateth it or addeth any thing to it What arrogancy is it then to add to the Institution of Christ What the Animadverters private thoughts of the Ceremonies of the Church of England are with respect to their Decency and Oâ—der I know not as wise men as he think the contrary The Ceremonies which have been abused to Superstition as the Ceremonies of the Church of England have been can never serve for Order or Comeliness say the Divines of Germany who stood against the Ceremonies then enforced And for the Surplice one calls it A Player-like apparel Gualt in Hos 2. and Calv. Instit Lib. 4. Cap. 10. Sect. 29. A vain Vizard Another Baleus in Declar. of Bon. Arti. p. 100. A pretty Toy And Dr. Taylor Act. and Mon. p. 1659. An Apish Toy Another Baecon p. 1. Cathe p. 486. Histrionical Scenical and Scorner-like As for their being 4thly Imposed by Publick Authority So were the Jewish Inventions Jeroboam imposeth them upon the People who are so far from being excused upon that account that they are condemned for their fearful and slavish subjection to him Hos 5. 11. and elsewhere But Fifthly Their Inventions were such as drew them to serve other Godds and forsake the Lord. Answ If he means that they were by these immediately influenced to the rejecting the true God that made the Heavens and the Earth he talks like himself confidently and without proof This indeed they did draw them to a rejection of Divine Appointments and casting off that Obedience and Subjection they owed to God and so do the Inventions and Ceremonies of the Church of England No Innovation in Worship but is a stealing from God that Obedience and Service that is alone due to him and giving it to another viz. the Innovator In time also God gives them up in a judicial way as a punishment of this their departure from Divine Institutions to the Inventions of man to blindness of mind and strong delusions Thus he dealt with Israel Isa 6. 9 10. and 29. 10 13. So that they at last grew so sottish as to fall down before the stump of a Tree yet without the utter rejection or denial of the true God whom they worshipped through that false Medium They sware by the Lord i. e. Worshiped him when they sware by Malcham Unto what blindness of mind God hath given up many of the Pleaders for and Conformers to the present Inventions and Ceremonies I had rather leave to the silent thoughts of the Reader than express And what in time as a punishment for mingling the Worship of God with the Inventions of men and departure from Divine Institutions befel the Synagogue of Rome in respect of their Icolatria or Image-worship and the Church of England in dayes past and now in their falling down before the Sacrament of which in its proper place we must speak is known to all And I heartily wish that the review thereof might make us to tremble to provoke the Lord to jealousie by the works of ourhands But he adds None of the Inventions of men mentioned in the places cited are such as can be charged upon the Church of England for that I take to be his meaning nor are any threatned by the Lord or did he contest with the Jews upon the account of any Customs of the Nations but such as were Idolatrous and of this he saith Let all the Texts alledged be viewed Answer And we are contented they be reviewed only we crave leave to premise 1. That this Animadverter doth not deny that the Ceremonies of the Church of England at least some of them are derived from the Customs of the Nations nor indeed that mediately through the Church of Rome from whom we immediately received them they are so can be denied The Surplice Durandus indeed thinks Rational Lib. 3. Cap. 1. was borrowed from the Jews It was rather as we said from the Heathen Priests who were clad in white in their Ministration The Riâ—g in Marriage the Cross in Baptisme the distinction of the Priests from the Roman Heathen Flamins and Arch-Flamins and many of their Feasts as Eostar or Easter Epiphany c. smell of the same Forge which is directly contrary to many Precepts of the Lord in the Scripture Lev. 20. 23. Deut. 12. 30. So will I do i. e. not unto Idols but unto the Lord aâ— the next verse manifests Hereupon the Hebrews say Thou mayest not enquire or ask concerning the way of the service of an Idol how it is although thou serve it not for this thing occasions to turn after it and to do as they do Maimon Tract of Idol Cap. 2. Sect. 2. Not only the Worship of false Godds but false or Idolatrous Worship of the true God is here forbidden and all imitation of Idolaters is condemned 2 Kings 17. 15. Jer. 10. 2. Psal 106. 35. 2dly That this Animadverter supposeth That the Introduction of the Inventions of Men into the Worship of God is not Idolatry That such Ceremonies are not Idolatrous which we cannot yeild him it being the making an Image to our selves contrary to the second Commandment Nor am I singular in this opinion August de Consens Evang. Lib. 2. Cap. 18. Vasq de Adorat Lib. 2. Disput 1. Cap. 3. Dr. Bils against Apolog. p. 4. p. 344. assert That all Will-Worship is flat Idolatry And Mr. T. will yeeld That what is Praeter mandatum beside the Commandment is Will-worship 3dly That a departure from one or more of the Institutions of God to the embracement of the Customs of the Nations is in Scripture called a forsaking of God 2 Kings 17. 15 Deut. 28. 20 with 15. Isa 1. 4. which cannot be interpreted of their casting off the whole Worship of God which they did not for they continued to sacrifice to him to tread his Courts and made many Prayers they observed the New-Moons Sabbaths c. vers 11 12 13 so that totally they had not rejected him and his service but turning aside to the Inventions of men and mixing them with the Worship of God he saith They had forsaken him which that the present Ministers and Church of England have done we have evinced in Chap.
unchristen themselves The persons I mean that they own as Lords and Governours that have a Law-making power are the Prelates in the Convocation-House That they own these as such to them and their Canons they promise obedience and subjection needs no more proof than the Sun at noon-dayes that it shineth Whether this be a denial of Christs authority rebellion against him let the Reader inform himself from Mr. T. Chap. 4. Pag. 119. of his Theodulia He that ascribes Kingly power to a subject doth make another King than the right King and so doth unking him this he tells us the Papists do when they assert the Pope can make Laws to bind the Conscience by virtue of his authority and I know no more power our Convocation of Bishops have to do so then the Pope Till that be shewed the Animadverter grants our Ministers asserting the same of them in this matter as the Papists of the Pope they really unking Christ Nor 3dly Let him think that he is to deal with such Children that with his drollery will be perswaded that they see and know not what they both see and know 'T is not the calling persons as he doth by what spirit let him judge Diabolical Calumniators Railers and Scolds in Latine and English that now a dayes will be taken for an answer or confutation of what the whole Nation know to be true And they themselves will acknowledge and plead for it A 2d Order and Institution of Christ we mention in S. T. viz. That 't is his will that those whom he hath called by his Word should separate from the World walk together in particular Societies and Churches 1 Cor. 1. 2. and 5. 12. 2 Cor. 6. 17. Rev. 18. 4. John 15. 19. and 17. 6. Acts 2. 40. and 19. 9. Phil. 1. 5. Acts 2. 41. and 17. 4. 2 Cor. 8. 5. This Institution we say the Ministers of England are at open defiance with admitting persons visibly wicked and prophane into their Communion To this Mr. T. replies Sect. 4. 1st He hath read somewhat in Ainsworth Cottons Writings for to them we refer the Reader for further satisfaction But he doth not find in them nor the Scriptures mentioned any such separation as these Authors press Answ The Separation we press is a separation from the visible wicked and prophane cannot the Animadverter find this in the Scriptures nor in the Authors instanced in Let me prevail with him in a sedate frame without passion or prejudice once more to review them and beg of the Lord to open the eyes of his understanding that he may see his mind therein 1 Cor. 1. 2. Phil. 1. 1 5. 2 Cor. 8. 5. Give us an account that those who constituted and made up those particular Churches were visible Saints sanctified in Christ Jesus The like instance might be given of the rest of the Churches mentioned in the Scripture The Disciples of Christ are said to be chosen out of the World John 15. 19. and 17. 6. The Saints in a Church-state are commanded not to suffer a Fornicator Covetous person an Idolater or a Railer or a Drunkard or an Extortioner in their Communion though allowed civil commerce with them in the world 1 Cor. 5. 12. In Acts 2. 40. 2 Cor. 6. 17. we find the Apostles pressing and Chap. 19. 9. practising Separation from the wicked World which is also commanded with respect to Antichristian worship Rev. 18. 4. If Mr. T. cannot see such a Separation as we press contained in these Scriptures I cannot but pitty him 'T is said that when this way was more countenanced he practised somewhat not much unlike thereunto 2dly He grants That Separation from the World in respect of Worship is the duty of Saints 2 Cor. 6. 17. but then by the World is meant professed Infidels or at least such as were professed unbelievers as John 15. 19. and 17. 6. Acts 2. 40. and 19. 9. Answ 1. That the word World is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word of various acceptions in the Scripture is known with which we shall not trouble the Reader The Animadverter grants That it is taken for persons living in the World Now these are but of two sorts that I know of regenerate or unregenerate such as walk after the Flesh or such as walk after the Spirit Believers or Unbelievers And when the word World is put in opposition to the Saints it s alwayes taken for the World of unregenerate persons that lies in wickedness or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in subjection to the wicked one 1 John 5. 19. That men are not of the World because from Tradition Education Compulsion Interest or the like they profess the Name of Christ though they never knew a work of Grace or change upon their spirits is a fiction of this Animadverter that he will never make good If such as these are not of the world they are chosen called out of it let us a little consider whether the Characters of these be found upon them 1. They are said to be Branches in Christ that abide in him and bring forth fruit John 15. 2 4 5. 2dly They are clean through the word that he hath spoken to them vers 3. 3dly They have a mighty power and prevalency with God vers 7 16. 4thly They have the words of Christ abiding in them vers 7. 5thly Are such whom Christ loves vers 9. 6thly His Lovers and Friends ready prēst to do whatever he commands them vers 14 15. 7thly To whom he hath revealed the Mysteries of God vers 15. Chap. 17. 6 14. 8thly They are hated of the world vers 18 19 20 21. and Chap. 16. 2 3 33. and 17. 14. 9thly Keep Gods Word Chap. 17. 6. 10thly To them Christ gives the glory that the Father hath given to him Chap. 17. 22. will have them to be with him where he is to behold his glory vers 24. with much more that might be instanced Elsewhere they are called such as are delivered from the power of darkness Col. 1. 13. Quickened who were dead in trespasses and sins Ephes 2. 1. Called to be Saints Rom. 1. 7. 1. Cor. 1. 2. Are Light in the Lord Ephes 5. 8. have received the Spirit which the World or Men of the world cannot receive and abide such John 14. 17. These are the Characters of those that are not of the world Do we refuse to hold communion with do we separate from persons of this complexion What more false We cry aloud to them woe beseech intreat them as many of them as are yet too much holding fellowship with the carnal wicked world in Worship to come out from them which was one and no small part of our design in S. T. As for others that know nothing of the things mentioned they are yet in their sins though they profess the Name of Christ under the regiment of the wicked one and of the world and therefore to be separated from as this Animadverter grants Of the Apostles going
they make the hearts of the Righteous sad we affirm and 't is generally known and felt amongst such whose hearts the Lord hath made tender So that till Mr. T. proves that by lies is not meant devices of their own they have by his coâ—fession the character of false prophets upon them Which renders his heap of perhapses and conjectures frivolous The dirt he casts upon the Churches of Christ he will one day find will rather tend to his own disparagement than theirs and that herein he hath reproached the Tabernacles of God Till he prove that the Pastors of the Congregational Churches have by introducing practising humane devices and such as have been abused in the Papacy in the Worship of God made the hearts of the Righteous sad which 'tis universally known they have not done he will acknowledge that his reflection upon them is impertinent and not at all to his purpose All that he hath as yet said amounts not to the least mite of proof cannot at all be called so That the insinuations of the Author of S. T. against the Ministers of England would have proved the Teachers of the best Churches in the Primitive times to have been false Prophets is untruly said These made not the hearts of the Righteous sad by prophaning the Ordinances of Christ introducing subjection to the inventions of men which is known to be true of the present Ministers The seventh Character mentioned is That they mix the Word of God with their Dreams Jer. 23. 25 29. The answer Mr. T. intimates Sect. 7. that he hath given to this before is already replied to We add 8thly as an eighth Character of false prophets That they come in Sheeps clothing having the Horns of a Lamb but are inwardly ravening Wolves and speak like Dragons i. e. pretend to the holiness and meekness of Christ and Saints but are inwardly full of raven and cruelty yea terrible in their Edicts and Laws stirring up and making use of the powers of the World to persecute kill and destroy the Saints Mat. 7. 15. Rev. 13. 11. which second Beast is no other than the false prophet mentioned Rev. 19. 20. This Character we say is upon the present Ministers Upon this Generation of men all the cruelties that the first Beast hath exercised upon the Saints for these 1260. years is to be charged They now press a rigid conformity to the infringing the liberty of the Saints Mr. T. replies 1. Outward holiness and meekness inward ravenosity and cruelty is not a signal Character of false prophets Answ Christ saith it is and 't is fit we believe him before Mr. T. for having cautioned his Disciples to beware of them he tells them in what manner they will come to them what is their signal character and property They will come to you in Sheeps-clothing which the Apostle phraseth they shall be transformed as the Ministers of Righteousness 2 Cor. 11. 15. but inwardly they are ravening Wolves which if not their character and property had in vain and to no purpose been mentioned by Christ The second Beast and the false prophet Rev. 19. 20. we say are the same by it is understood Antichrist in his Ecclesiastical State or the Antichristian Clergy their character is Rev. 13. 11. That they have the Horns of a Lamb and outward semblance to the meekest of Lambs the Lord Jesus but speak like Dragons are cruel in their Edicts and Laws Doth Mr. T. disprove what is herein affirmed by us doth he attempt it nothing less He confidently tells us That this did not shew them false prophets Answ But this is made the character of the second Beast which is no other than the false prophet as say Mede Brightman And therefore what shews them to be the second Beast shews them to be false prophets Which if Mr. T. will confute he must prove the second Beast Rev. 13. and false Prophet Rev. 19. not to be one and the same Which it's manifest they are by a serious comparing what is said of the second Beast Rev. 13. 13 14 15 16. with what is said of the false Prophet Rev. 19. 20. 1. The second Beast is a worker of miracles Rev. 13. 17. so is the false Prophet Rev. 19. 20. 2dly The second Beast deceives them that dwell on the Earth Rev. 13. 14. so doth the false Prophet Rev. 19. 20. 3dly The first and second Beast are helpful one to the other Rev. 13. so are the Beast and false Prophet Rev. 19. 19 20. As to what follows 1. I say not that all the persecutions of the Children of God that the Antichristian Civil State or powers of the World hath exercised is to be charged upon the present Hierarchy and Ministry of England but upon this Generation i. e. Persons that have appertained to the same Hierarchy Yet 2. whilst the present Hierarchy and Priests of England are as 't is known they are pressing rigid Conformity to the ruining as to the outward man of the Saints are walking in the steps of their Progenitors they entitle themselves to all the blood of the Martyrs of Jesus that by the perswasions of those that possessed the same Seats before them was poured forth by the Civil Powers of the World that upon them may come as it will undoubtedly do if they repent not all the blood that was shed from the beginning to this very day A manifest demonstration that the Lineaments of the second Beast or false Prophet is visibly to be read and found upon them Sect. 4. A 9th 10th 11th 12th 13th 14th 15th Character of false Prophets each applicable to the present Ministers Ezek. 22. 26. 8 34. 4. explained Ecclesiastical Shepherds therâ— meant Rev. 13. 11. explained Of the obscurity of the Revelation Rev. 13. 13 14 15. opened THE ninth Character of false Prophets mentioned is That they put no difference betwixt the holy and prophane Ezek. 22. 26. Of this the present Ministers we say are deeply guilty Drunkards Swearers living and dead are their dear Brethren and Sisters i. e. the children of them all are admitted to the Font and they themselves to the Lord's Table Our Animadverter replies 1. This is a charge against the Priests of the Law accusing them of neglecting to discern between clean and unclean persons or offerings but is no character distinguishing a false Priest from a true Answ Whether it be or not let the Reader satisfie himself from the serious review of the words compared with Jer. 15. 19. Ezek. 44. 23. However 2. This is nothing saith he to our Ministers who are not now to count any wan or creature common or unclean Acts 10. 15. 28. Answ 1. That the Lord hath not as great care that his New-Testament Churches be not polluted by the admission into them of persons morally unclean as that the Sanctuary and Congregation of Israel of old was not by the entrance thereinto of persons legally so is this Animadverters dictate of which we expect his proof at his
were wont to receive Tythes they were not Levites neither for to them were Tythes paid Neh. 10. 37. 13. 12. Heb. 7. 5. Numb 18. 31. And if neither Priests nor Levites lawful Officers or Expounders of the Law by virtue of Office-power committed to them by the Lord they could not be for to these only by virtue thereof did the Exposition of the Lay appertain as is known 2. He seems to grant that they were such ordinary Magistrates as were in the Jewish Synedrion which is as much as we need plead for From an attendment upon the Synedrion of the Jews determining in cases of Judgment and Justice a lawful attendment on the preseâ—t Ministers will never be proved He himself afterwards grants Thaâ— the Scribes and Pharisees were many of them Rulers of the Jews but very learnedly tells us not as Scribes and Pharisees which none ever thought they were being as he acknowledgeth particular Sects among the Jews That these here mentioned were not such he is not able to demonstrate They sate in Moses Seat as Magistrates though their jurisdiction or power was not so great as his He adds That what we say some observe that these Scribes and Pharisees are especially charged with the omission of Judgement and Mercy things most nearly relating to the Office of Magistracy to whom it doth especially appertain to look thereunto is frivolous Answ But others think not so nor hath Mr. T. said any thing to encline them to think so That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judgment is any where taken for right ordering the conversation towards God and man he cannot prove in Mat. 12. 18. 't is not so taken 'T is rather taken for the Ruledom and Government of God Christ was to publish true Religion among the Gentiles and to cast out Superstition which thing where ever it is done the Lord is said to Reign and Judge there And Mr. T. cannot be ignorant that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judgment is the act 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oâ— the Judge or Magistrate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which passeth sentence or judgeth and that this is the proper notation of the word which its being joyned with Mercy and Faith Luke 11. 42 doth not disprove except he will suppose that these are not to be regarded by Governours in the Administration of Justice which they eminently are Faith or faithfulness in the discharge of the trust committed to them by the Lord with the exercise of Mercy and bowels towards the Body and Souls of men is what especially becomes a Ruler so that the observation wants not iâ—s weight For disputations sake we suppose in S. T. 2. The Scribes and Pharisees to be Teachers and Expounders of the Law at that day But if such they were lawful Church-Officers of the appointment of the Lord which we have proved the present Ministers of England are not and therefore a lawfulness to hear these from a lawfulness to hear them cannot be pleaded except we grant they were meer intruders into the Ministry which upon supposition that they were Ministers we cannot yeeld for these Reasons 1. The Pharisees are expresly said to be Priests and Levites John 1. 19 24. which were the ordinary lawful Ministers of that day To which Mr. T. Sect. 3. This onely proves that some of the Pharisees were Priests and Levites not that all were so Answ True but the Scripture testifying there were some Pharisees that were Priests and Levites when it speaketh of their doing what peculiarly and by way of office did belong to the Priests and Levites 't is but rational to interpret it of them and not of any others He adds 2dly But if they were Priests it doth not follow that they were the lawful Ministers of that day 1. Christs Apostles were the lawful Ministers of that day Answ 1. 'T is true they were so but not of the Jewish Church exclusively to others so that this Allegation is impertinent 2dly It 's certain that the Priests of those times got their places by bribing the Roman Deputy as Josephus reports the high Priest did Answ Grant the high Priest did so it doth not follow that the inferior Priests should so do nor doth any Historian report so of them We add in S. T. 2. These of all others were most apt to question the Authority of such as taught the People So when John appears Preaching and Baptizing and professes to them that he was not the Christ they immediately question his Authority John 1. 25. which they could not be supposed to have the face to do if they themselves of all others had been the greatest intruders To which our Animadverter saith That they did so is no wonder for they were puft off with conceits of their Authority and Righteousness Answ This is no reason of his Assertion they had great Authority amongst the people their outward conversation was Righteous and blameless as saith Josephus Jewish Antiq. l. 18. c. 2. so that in this matter they had whereof to glory We add 3dly When they question Christ himself about his Authority he asks not them from whence they had theirs which doubtless upon that occasion he would have done had they not been lawfully seated in the Seat they did possess but from whence John had his who was esteemed as a Prophet To which our Animadverter Though Christ did not then yet he doth afterwards calling them a Generation of Vipers blind Guids and his charging them with affectation and ambitious seeking the chief Seats and to be called Rabbi What is it but an evidence that they did unlawfully climb into Moses his Seat Answ A marvelous evidence indeed which no one in the World would have 't is likely lighted on if it had not been Mr. T. his hap to have stumbled on it nor he himself if he could else have told how handsomly to have salved up the matter 2. Christ calls them Generation of Vipers therefore he seems to charge them that they did unlawfully climb into Moses his Seat of which he speakâ— not one word is such an absurd consequence as he will not be able easily to make good As if a man should say such a one is a Drunkard therefore he saith he is a Thief or such a one affects the title of Batchelor of Divinity therefore he usurps it which every one wouâ—d smile at as inconclusive We say further in S. T. 4thly We have the Lord Jesus many times crying out above all others against the Pharisees condemning them of pride hypocrisie avarice but not the least tittle of the usurpation of Moses his Seat is by him charged upon them or in the least intimated which doubtless would have been had they been guilty thereof Mr. T. replies 1. 'T is no wonder that Christs charging them herewith is not in express tearms related sith their instigation of Herod to take away John Baptists life related by Josephus is not related as impuâ—ed to them by him Answ 1. 'T is very uncertain
is plain by the Temple of Solomon Like as the Clergie and Priests so also â—he People and Laity or else unless all such as be now addict unto avarice from the least to the most be first reclaimed as well the People as the Clergie and Priests Albeit as my mind now giveth me I believe rather the first that thâ—n shall arise a new People formed after the new man which is created after God of the which People new Clerks and Priests shall come and be taken thaâ— shall hate covetousness and the glory of this Life hastening to a heavenly conversation notwithstanding all these things shall come to pass and be brought by little and little in order of times dispensed of God for the same purpose And this God doth and will do for his own goodness and the riches of his great loâ—ganimity and patience giving time and space of repentance to them that have long lien in their sins to amend flee from the face of the Lords fury whilst that in like maâ—ner the carnal People and Priests successively and in time shall fall away â—e consumed with the Moth. But we have a more sure Word of Prophesie that the pompous carnal Church and Ministry the Whore and false Prophet with all their retinue shall be dethroned and for ever cease to be And then shall piety flourish and the knowledge of the Lord shall cover the Earth as the waters do the Seas Then what shame will cover you that have not hearkened to Christs voice though he loudly calls you to come with him from Lebanon to look from the top of Amana and Shenir from the Lyons Dens and Mountains of the Leopards that you have not forsaken the Tents of false Worshippers Sect. 2. Counsel and advice to Saints separated from the carnal worldly Church 2. TO you that have heard and obeyed the voice of your Beloved in separating from the present Worship and Worshippers would I also speak a few words 1. Pray hard for the making the vision pâ—ain that you may understand how long it is to the end of these wonders The wise shall understand 2. Wait watch and pray for the glorious effusion of the Spirit according to the promise of the Father Antichrist's day is now even run out not the first fruits only but the full harvest of New-Covenant glories shall shortly be upon you 3. Get on the whole Armour of God that you may be fitted and fixed to accost the Prince of darkness and his Hellish Armado in their next and last attempt against the Saints when the Dragon will be wroth and go about to make war with the remnant of the Womans Seed that keep the Commandments of God and have the Testimony of Jesus 4. Condemn the world and worldly Church by those shines of holyness and that heavenly conversation shall be found amongst you 5. Take heed of degenerating into the Form mind the power of Christianity and Godliness Be not contented to have a Name to Live when Dead Take heed of the Temptation of the Day a Temptation to slumbring especially considering the Cry at Midnight which is a Ministerial voice or out-cry The Bridegroom cometh go ye out to meet him 6. Press after a Gospel-Spirit of Love and Union one with another Study to be of one Spirit of one Mind Wherein you differ for want of the same measure of Light bear one with another as becometh Brethren of the same Father Members of the same Body pray one for another and if any one be otherwise minded God will reveal this also unto him in due time Know not one another as Men only but as Chrâ—stiâ—ns Let the bottom of your Communion each with other be not the foundâ—tion of agreement in extrafundamental Principles which the Spirit of Antichrist leads to but blessed satisfaction that you are received beloved begotten again of God and bear his Image Study to forget the names of distinction that have been too much used in dayes past Neither Presbyterian nor Independant nor Anabaptist is any thing but if real Saints we are all one in Christ Remember the Disciples were first called Christians at Antioch The departure from Scripture words and appellations hath had no small influence into that Antichristian Apostasie that hath overspread the Nations Take heed of animosities and divisions one amongst another 'T is the Devils grand Maxime Divide Impera Divide and Rule Bear with and forbear one another in love Prefer your peace and edification before private interest Methinks such Discourses with a Pen dipt in Gall as drop from this Aâ—imadv should engage us to make it our study to be of one heart and one soul if we cannot in all things be of one Judgement and Opinion But whither sail I 'T is a pleasant Sea a sweet Theam the Lord bow the hearts of his People every one of them to an imbracement of it I must not expatiate 7. Hold fast that you have that no one take your Crown Yet a little while and he that shall come will come and will not tarry Sect. 3. An Appendix or Felo de se being a brief but faithful Collection of several passages in his former Writings opposite to what is asserted by him in his Theodulia LAstly to Mr. T. our present Antagonist would I speak a few words by way of Counsel and advice I beseech you Sir in the bowels of Christ 1. With a sober spirit to review your Theodulia and consider whether you will be able to justifie your undertaking therein What have you been doing but sadning the hearts of the righteous and gladding the hearts of the wicked Had it not been better you had let Baal have pleaded for himself since one had thrown down his Altar It may be in your retired thoughts you now begin to think so The design it self was bad but Sir how can you review the frame of spirit the gall and bitterneâ—s the reviling and reproachful language with which your Book is stuft from the one end thereof to the other against the VVayes and People of Christ whom you in your Conscience think to be so and hold up your face with confidence before God and his People I had once thought to have gathered into one heap the several parcels of scurrilous unsavoury scandalous and false expressions you were pleased to make use of but I found the dunghill would swell so big and the smell of it might be so offensive that after I had made some progress therein I forbore 2. Read with seriousness the Reply we have made to the Treatise mentioned You see Sir we have not writ after your Copy nor rendred reviling for reviling into your bosom we have otherwise learned Christ and commit our Cause to him that judgeth righteously The Lord the Lord God his Spirit Scriptures and People be judge betwixt us 3. Read twice ere you Reply once You know Sir whose Motto it was Festina lente sat citò si sat bene Too much haste to oppose Truth