whence Separation from her is warrantable by the Animadverters concession and grant 3dly That Separation from one part of Worship in a Church should be somewhat justifiable and not from the whole at some time and not alway things still remaining as they were is a mystery that I profess I understand not I presume he suggests it with reference to the Prayers and Sacraments of the Church a separation from which he supposeth is more justifiable than from their Preaching But seriously I would thank Mr. T. if he would take the pains to prove 1. That 't is lawful for me to joyn with that Church in any part of Worship with whom I am not obliged cannot in conscience pray 2dly That where the Sacraments are not duly administred there is a true Church The due administration of Sacraments having been hither to assertâ—d as one certain note of a true Church If they are duly administred in the Church of England why doth Mr. T. refuse to joyn in their Administration If they are not duly administred the Church of England is a false Church and not to be joyned with in any part of Worship What follows in this Section that the Separation pleaded-for is for the most part the fruit of pride or bitter zeal and tends to strife and confusion and every evil work must be imputed to the overflowing of Mr. T. his gall and passion 'T is at the least a fruit of the flesh which he will do well to wait upon God to humble him for and mortifie in him I shall only say The Lord forgive thee The Scripture instanc'd Jam. 3. 16. is more applicable to the Church of England than to those of the Congregational way as every considerate Reader will acknowledge To the tenth Query in S. T. viz. Whether supposing a Church apostatised as aforesaid never to be according to Truth a visible instituted Church of Christ and the People of God 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 stupendous 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 its Ministry he pretends to answer in his 26th Sect. I say he pretends to do so for Mr. T. must suppose that Reader to be distempered in his brain that shall take what he saith to be indeed an Answer to the Query proposed 1. He grants compulsion of men may be cruelty Answ But Sir the question is not about every compulsion but a compulsion to conformity to and communion with a Church so called that never was of the Institution of Christ of which we never owned our selves members Is not such a compulsion cruelty doubtless if there be any cruelty in the world this is so 2. He runs to his old shift of joyning with a Church that hath some humane inventions in Worship a Ministry that for the main preach the Gospel with some mixture of Errors not requiring persons to practise that which is in it self evil Answ 1. This hath been answered as it relates to the Church of England over and over 'T is an Argument our Animadverter hath little to say for the defence of his Church that is true when we hear the same story so oft which yet in a great measure is notoriously false as if he had been brought up at the feet of old Battus he speaks exactly like him subillis Montibus inquit erant erant sub montibus illis Montibus inquit erant erant sub montibus illis the same over and over for fear of failing But 2dly One Key will never fit every Lock nor one Answer servâ— to every Question Sir the Query is not what we may do with respect to a Church collapsed of which we before spake but whether it be not great folly for the People of God who by their own voluntary consent were never members of such a Church to joyn affinity with it in Worship and attend upon its Ministry which none of the Texts of Scripture produced by Mr. T. evince Acts 21. 18 c. 16 3. 1 Cor. 9. 19 20 21. give us an account of the readiness of Paul to condescend to weak Believers in what he lawfully might Ergo it is our duty for peace-sake to joyn with a Church which is not of the Institution of Christ Which consequence when Mr. T. makes good he will manifest himself to be a man of rare abilities indeed Mat. 17. 27. is so remote to his purpose that I wonder to what purpose he produceth it Christ works a Miracle to pay Tribute exacted of the Emperours Collectors Ergo we must not separate from a false Church but attend upon its Ministry joyn in affinity with it How he will in his next cover these palpable mistakes I know not nor can I advise him to a better Apology than that Semel insanivimus omnes CHAP. II. Sect. 1. Of Sanctifying the Name of God in our drawing nigh to him Of particularities of Worship and their Imposition Of an implicite Faith in matters of Worship The first Argument in the S. T. against hearing the present Ministers vindicated Of a Warrant by permission and part accidental of Instituted Worship Of Shaphan's reading the Law 2 Chr. 34. 18. Joh. 8. 47. explained The unlawfulness of practising any thing in Instituted Worship for which we have no warrant in the Scripture Whether Christ hath only revealed the essentials of Worship and left accidental Parts thereof to be determined by the prudence of Rulers The rise of Ceremonies Col. 2. 8 9 10. explained Of the Scriptures perfection The Testimonies of the Ancients Josh 22. 34. explained THe Preface of the S. T. being vindicated from the exceptions of Mr. T. wherein his skirmishings have been manifested to be velitary and weak indeed We attend his advance and on-set upon the Triarii or main Battel as he phraseth it against which let him do his worst after all his endeavours to rout it he will find it keeping the field against him Statque ut dura silex aut ut Marpessia cautes The first thing he takes notice of is a saying of mine in the beginning of Chap. 1. of the S. T. That God having said he will be sanctified in all that draw nigh to him It 's therefore the necessary duty of Saints in all their approaches to God to see to his Institution both in respect of the matter and manner of Worship To which he subjoyns This is yielded with respect to determined particularities but as to such as are undetermined by the Lord there may be too anxious care tending to be get scruples perplexities divisions which experience hath proved to cause fluctuating in mens minds inconstancy in their practice And it s therefore adviseable that
is to be served after that way that pleaseth him best That â—he Will of God who is the alone Master of the House not man is solely to be heeded in the Ordering of his Family and Houshold Mr. T. would take it ill should I prescribe Rules to him for the well-ordering of his Family and that without his Licence and that after I know he hath Constituted and appointed Laws himself for that very end And yet I conceive he is not so far above me as the great and only wise God is above the mightiest and wisest of mortals So that whilest he would avoid the horns of the Dilemma that of the Poet is verified of him Incidit in Scyllam qui vult vitare Carybdim Nor do I see how he avoids the horns of the Dilemma by what he replies in this matter The Rulers Ecclesiâ—stical are either when they make Laws binding the Conscience indirectly bounded in their so doing by Scripture or they are not i. â— they must impose no Laws upon us without Scripture Precept or they may If the first we are bound to obey them no further than they are able to evince the justness and righteousness of their Commands upon the account of their being bottomed upon the Scripture Then no Obligation lies upon us to observe the Canons Ceremonies of the Church of England any further than they can manifest their Observation commanded therein then she and her Ministers do wickedly to Excommunicate Imprison Ruine us for not yeelding subjection when and where none is due If the second then whatever Ceremonies they introduce under the notion of Decency and Order that are not contrary to the Scripture must be subjected to which is an open in-let to the whole Farrago of Popish Inventions We fear the General Rules in Scripture the Laws of Nature right Reason other laudable Customs that Mr. T. tells us must be observed in this matter will be but a weak defence against them For who shall be judge of their consonancy to these Principles Shall every man be judge for himself This our Rulers think to be absurd and contrary to the Principles asserted by our Animadverter to be observed If our Governours they will tell us whatever they impose 't is consonant to all the forementioned Principles that we subject to them therein Ask our Bishops they will tell you so with respect to the whole of their Popish-English-Canon-Laws and Ceremonies Ask Mr. T. and he will tell you little less than That a blind obedience should be yeelded to them in undetermined particularities Chap. 1. Sect. 1. Ask the Pope and his Conclâ—ve they will tell you 'T is consonant to the fore-mentioned Principles that we subject to all his Ceremonies Nor indeed can we say of most of them that they are more dissonant to right reason than some that are retained amongst us So that the horns of the Dilemma are piercing the heart of the Cause whose defence Mr. T. hath undertaken We further argue in S. T. Yet were this also yeelded them they were never a jot nearer the mark aimed at except it can be proved that supposing a power of introducing Ceremonies to be invested in the Church thence a power for the Institution of new Orders and Ordinances the introducing of Heathenish Jewish and Superstitious practices in the Worship of God may be evinced And yet should all this be yeelded them how will they prove the Constitutions mentioned to be the Constitution of a right constituted Church a National Church the Church of England is not so Yet if all this were granted where are the Constitutions of this Church that we may pay the homage to them that is meet When was it assembled in the same place together in its several Members freely to debate and determine what Laws and Constitutions were fit to be observed by them If it be said That it is enough that it be assembled in its several Officers or such as shall be chosen by their Officers whose Laws every Member is bound to be obedient to We Answer But these Officers being not the Church nor are true Officers of a right constituted Church any where so called in the Scripture I owe no subjection to their Laws or Constitutions it being pleaded that 't is the Church that hath only power in this matter It remaineth therefore notwithstanding what is pleaded in this Objection That the present Ministers of England own Laws and Constitutions that are not in any sence of Christ's revealing and therefore oppose the Kingly and Prophetical Office of Christ To which Mr T. 1. I do not plead for the Constitutions of the Church of England Answ But the framers of the Objection proposed do Which if Mr. T. will justifie he must also plead for them but I shall not coâ—pel him to a warfare he is not willing to engage in he may take his liberty to stand by and look on but then he had done fairly not to have pretended to justifie what he scarce speaks a word to The impertinent Questions he speaks of are pertinent to the Objection and Objectors we have to deal with What he hath spoken of a National Church in answer to the Preface Sect. 15. we have removed out of the way by our Reply thereunto He tells us 2dly That the Church of England was Assembled at London in its several Members by Deputation freely to debate things at was the usage of the Synods in the antient times as the Kingdom is said to meet in the Parliament so the whole Church may be said to meet in their Synod Answ 1. No doubt Mr. T. and his Abettors thinks he hath now spoken to the purpose indeed but the emptiness of the whole is soon manifested No Synods whether antient or new can be supposed to represent the Church but upon the account of the free Election of the persons constituting them and deputation by the Members of that Church which they represent Whosoever is sent by the Church represents the person of the Church saith the Learned Whittaker De Concil q. 3. c. 3. p. 103. Yea Bilson himself tells us None are bound to the Council but those who send to the Council No Council doth bind the whole Church except the consent be general Con. Ap. p. 49 51. And Saravia tells us The Council represents no Churches except those who send their Messengers to the Churches Con. Gretz p. 379. Yea in every rightly constituted Synod the Laity as they are called are not to be excluded 'T is a Rule founded in Nature and Reason Quod omnes tangit ab omnibus tractari debet That which concerns all ought to be handled by all Although the Priests and Clerks do alone exercise Judgements Ecclesiastical yet where a matter is agitated that pertains to the Church Universal which consists not only of Clerks but also of Laicks it is not equal that the Laicks or Lay-People should be removed from these deliberations but all Decrees ought rather to be confirmed by
no such Rabbi besides himself If a man seriously intend to pluck up the roots of this Separation he must I humbly conceive do these five things 1. Manifest that the terminus a quo or that from which any separate iâ— of the Institution of Christ because to separate from that which is not so is no-where that I know of in the Scripture condemned as sinfull but enjoyned us as our duty To pursue us with outcryes that we are Separatists and Schismaticks because we have separated from the Church of England without any tender of proof that it was ever rightly constituted according to the mind of Christ is but in my poor judgment to do as he Caput altum in praelia tollit Ostendit que humeros latos alternaque jactat Brachia protendens verberat ict bus auras but beat the Air. 2dly That the Church on People separated from if ever of the Institution of Christ are not so degenerated and apostatized from what it was at first that 't is now quiâ—â— another thâ—ng retaining little besides the name and shadow oâ— a â—hurch so dreadfully corrupted and fallen that the ends of Gospel-communion cannot be attained nor enjoyed in it nor is it in â—n utter impossibilâ—ty of recovering to its pristine state of Gospel-order and purity A departure from such a collapsed Church being abundantly warranted in Scripture enjoyned to Saints as their duty The Church of Rome was once a pure Church of the Institution of Christ whilst it abode so it was ordinarily the duty of its Members to continue in the communion thereof but when once it apostatized and so irrecoverably fell as that there remained no probability or possibility of its recovery and healing it became the duty of the Saints concerned in its Communion to separate from her according to Rev. 18. 4. 3dly That those against whom this Charge is laid be proved once regularly to belong to that Church which whatsoever is pretended by this Animadverter none can do but by their voluntary consent from which they are supposed to separate For sure it will not be pleaded that a man is 〈◊〉 a Separatist from that Church true or false to which he had no union or relation as a visible Member thereof For any one to have joyn'd to the Church of Sardis could not as I conceive be adjudged separation from the Church of Ephesus supposing he never was by his own free consent a member of the Ephesins Church Now this is the case of most of the Members of the Congregated Churches they were never by their own voluntary consent Members of the Church of England and therefore cannot justly be charged with sinful separation from it 4thly That the means or way of Separation Secession or departure be unwarrantable I conceive the Animadverter is of that opinion that it is lawful under some circumstances to depart from the visible Communion of a true Church of Christ without being guilty of such rigid Separation If he judge the Church of England to be a true Church and the Parish-Churches thereof as such it 's possible to leave the outward Communion of the one and the other without being guilty of sinful Separation otherwise Mr. T. will make more Separatists than he is aware of every one removing out of one Parish to dwell in another and joyning with the same numerical Ordinances there that goes out of the Nation and joyns with the Church suppose in France or Bohemia being so 5thly He had need also prove that their Separation be not for this end to enjoy the Ordinances of God in power and purity but meerly for the satisfying their lusts no other Separation being condemned in the Scripture Till this be done the discharging of many vollies of hard and lofty expressions of gathering Churches out of Churches being Schismaticks Separatists c. will be very insignificant to the Judicious however they may affright the the weak from closing with that way though of God which is with much obloquy declaimed against by persons of Mr. T. his learning and sobriety But he hath not yet done he thinks himself obliged to pluck up these roots of bitterness out of his great respect to the publick peace An unhandsome insinuation to say no more secretly accusing those that are for the principles in the aforesaid Tracts which he cannot but know many truly fearing God in the Nation are as the disturbers of the Peace of the Nation thereby rendring them odious to the Rulers thereof and himself lovely Gallinae Filius albae But Sir what are the Seeds sown in those Treatises that do endanger the disturbance of the peace of the Nations If he conceive that an Uniformity of Worship is necessary for the preservation of the Nations peace and somewhat opposit to this Uniformity being asserted in them they are destructive thereof he knows he hath more Antagonists than one in that Assertion and who they are that have asserted and proved that the ground of the late Confusions and Garments rolled in Blood was not discrepamy in Worship but the rigid pressing of Conformity Nor is he a stranger to this That the peace of the Nations abroad is preserved where Uniformity is not pressed and hath been at home in the dayes of the greatest Toleration and therefore no reason but it may be here again If he mean that the spirits of his Antagonists and such like are against the Peace of the Nation he deals injuriously none being more for Peace upon the most righteous and lasting foundations than they which will be and not till then whatever the contrivements and attempts of men are when the Interest of Nations is laid in a subserviency to the true Interest and Kingdom of Christ which we are praying for that the time â—ay come in which those Prophecies shall have their full accomplishment Isa 2. 4. Mic. 4. 3 4. In the mean while we are not a little comforted that thus persecuted they the Prophets Elijah was the troubler of Israel so was Jeremy Christ he was an enemy to Caesar likely enough to assume the Government and he is no friend to Caesar that goes about to preserve his life the Apostles who were men that turned the world up side down This smiting his fellow-servants will one day be no joy of heart to him to think of He tells us thirdly He was hereunto provoked by the direful imputation of serving the Image of the Beast which the Title chargeth upon the hearing the present Ministers Answ But 1. why should this provoke him when he tells us pag. 7. that the Book so far as he can learn hath been dispersed chiefly if not only amongst persons who were not able to examine what is said by Fathers Councils Schoolmen who 't is more than probable thought that the English Title was all that was signified by the Greek one till Mr. T. explained it to them 2dly What I mean by the Image of the Beast I intimate p. 53. of S. T. where are
Officers if Presbyters and Elders be such as 't is evident they are from Act. 14. 23. 20. 17 28. whom we find in the Church at Jerusalem Act. 11. 29 30. 15. 2 4 6 22 23. 16. 4. 21. 18. 3ly What he further offers That the Church of Jerusalem was to be that Church from whence were to be taken such as might plant other Churches for which end they were after dispersed Acts 8. 1 4. therefore it cannot be said to be the pattern of all Churches is to speak modestly such a strange non-sequitur that he must take time to make good That because the Lord in his providence suffered the enemies of his Son to dissipate and scatter this Church and by it took advantage in the greatness of his Love and Wisdom for the preaching the Gospel to others also that therefore it should be a Church not formed up according to the mind of Christ or being so formed was not to be an example and pattern with respect to the matter and manner of its constitution to succeeding Churches is a consequence that will not be swallowed down because Mr. T. saith it and yet nothing but his ipse dixit is tendred towards its support and maintenance But what he saith in the 4th place wil he thinks do his work 't is this Be the Church of Jerusalem of what nature or kind soever whether Congregational Presbyterian or Parochial it was so not from any Institution of Christ but came to pass according to divine Promises and Providence which being so various as that no certain rule can be accommodated to all times places and estates of the Church We may judge that Christ hath left the shaping of Churches much to humane prudence That is in short there is no Form of Churches of divine institution An Assertion so derogatory to the honour and glory of our dear Lord Jesus that it cannot but be grievous to Christ-loving Saints to hear it abetted by any I confess if this were the state of Churches it were to no purpose to contend with him about his National Church nor is it at all to be wondred at if he hath always been for that Church-Government that was uppermost in the World But this being an Assertion wherein most of the Saints of God in the World do look upon themselves upon more accounts than one to be greatly concerned Mr. T. should have brought most irrefragable Arguments to make it good But behold in the stead hereof we meet with a deep silence he onely turns aside to consider what worthy Mr. Parker offers to prove that the form of Churches is of Divine Institution Of which in the next Section we shall speak Sect. 17. The Form of Churches of Divine Institution The learned Parker 's Arguments vindicated from Mr. T. his Exceptions Particular Churches called the Body of Christ his House and Temple The plain upon which the Antichristian Church was first erected No other foundation of the Church but Christ. 1 Cor. 3. 10. Eph. 2. 20. Zech. 6. 13. Rev. 11. 1. explained Twelve Arguments to prove the Form of Churches is of Divine appointment IN Sect. 17. Mr. T. pretends to answer the learned Parkers Arguments by which he proves Lib. 3. de Polit. Eccl. c. 17. that the Form of Churches is of Divine Institution How well he hath discharged this province is now to be considered The sum of Mr. Parker's first Argument is this The Church is the Body of Christ 1 Cor. 12. 27. But in the first forming of mans Body he shewed himself such an accurate worker in the determining the dimension and measure of it Gen. 2. that nothing might be added to or taken from it by any Therefore it cannot be imagined that he should be so regardless of his own Body as not accurately to circumscribe the dimension thereof This Mr. T. is pleased to call a Rhetorical flourish but by his good leave it will be found an Argument of such weight that he will not be able soon to remove it out of his way If the Church of Christ be his Body he hath certainly determined the dimensions of it Not to have done so had been an Argument of little care thereof of his leaving it to the arbitrary disposements of the children of men of which we reade not a tittle in the New-Testament Who or where is he that dares assume the confidence of ordering and disposing the Body of Christ without his leave or can do so without treading the Soveraignty of Christ over it under foot and proclaims himself to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that lawless one the Antichrist or Beast that ascends out of the bottomless-pit must go into perdition What saith Mr. T The Church of Christ he tells us is the Body of Christ but this is rather true of the Universal Church and Mystical Body of Christ as may be gathered from 1 Cor. 12. 12 13. Eph. 1. 22 23. 4. 4. than of a particular Congregation Answ 1. But he gives us no Argument to demonstrate that 1 Cor. 12. 27. is to be interpreted of the Universal Church we have demonstrated the contrary Sect. 13. which he should have done if he would have us think our selves concerned in his reply 2dly He himself grants That a particular Church of Christ is and may be called his Body as his words 't is rather true of the Universal Church than of a particular Congregation import That he should entrust any with a power to model figure and fashion his own Body as they please and yet never give us the least hint of any such betrustment is the first-born of improbabilities and absurdities The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very plain in the Land of Shinar upon which the cursed Fabrick of the Antichristian Church Babel was at the first erected as Mr. T. well knows The learned Parker further argues Each first Church of God is the house and building of God 1 Cor. 3. 9. Heb. 3. 3 4. 1 Tim. 3. 15. And what prudent housholder will permit the Figure and Quantity of his House to the arbitrement and will of others To this Mr. T. adjoyns 'T is true the Church of God is his House God built it Christ is the only Foundation of it yet others are subordinate Builders and Foundations too in respect of their Doctrine 1 Cor. 3. 10. Ephes 2. 20. to whom many things pertaining to the outward figure and quantity i. e. the distributing of Churches into Oecumenical National Classical Parochial c. are left c. This the Sum. Answ 1. 'T is true Paul calls himself 1 Cor. 3. 10. A Builder with respect to his instrumental planting and founding of that Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wise Architect or chief Builder but that he or any others was to build according to the good pleasure of their own wills that they had no Idea Platform or Model given them by Christ the Lord and Master of the House according to which
be imagined upon that supposition a measure of them by it were impossible to be taken 5. The measured Court saith the learned Mede setteth forth the primitive state of the Christian Church conformable to the Rule of Gods Word The measuring is an allusion to Ezek. 43. 7 to 10. or to building viz. That what the drawing of the Platform is to Builders the same is Measuring to God in the language of the Prophets i. e. the state of the Church figured thereby is God's workmanship 6. The measuring is as was said a clear allusion to Ezek. 43. 10. but that measuring was in order to the shewing the form of the House Let them measure the pattern ver 11. Shew them the form of the House and the fashion thereof therefore the measuring here must be for the same end too Mr. Parker further argues If God when the Church of the Jews is call'd to the Faith designs the quantity longitude latitude thereof it cannot be imagined that he hath left the dimension of the Gentile Churches to humane pleasure But when the Church of the Jews is called to the Faith he designs the quantity c. thereof Therefore Mr. T. replies 1. That the Holy City is the visible Church of the Jews c. Or that the measuring it was to design the quantity of particular Churches is not probable Answ But this is more than probable that the Holy City be it what it will is exactly formed and figured by the Lord as the measuting the City the Gates the Walls thereof doth abundantly evince If you take it for the converted Jews as some learned men do or the Gentile Churches after the fall and ruine of Antichrist to which it may be Mr. T. rather enclines 't is not probable that God should then take such exact care about the forming and figuring of the Church-societies of these and in the mean while leave his present Churches to the good pleasure of the children of men and those none of the best neither 2dly He tells us Inasmuch as the Apostle Rom. 11. 25. asserts that all Israel shall be saved he might better argue for a National Church of Christ's Institution from the visible Church-state of the Jews at their future calling than for a Congregational Church Answ 1. But then he must argue that some Church-form is of divine institution which would overturn his present structure 2. He must first prove that the Jews Church-state upon their conversion will be National which the Apostle's words all Israel shall be saved do not evince for so they may be though formed up into particular societies as some learned men think they shall 3. God's designing more diligently the quantity c. of the Jewish Church at their calling hereafter and leaving the dimension of ours to humane choice may be done Mr. T. tells us out of more special love to them Answ 1. But pag. 39. he tells us That God's leaving things appertaining to the New-Testament-Churches to be set down by man more than he did to the Jewish-Church is an Argument of greater love and care to the New-Testament-Churches than to them This needs a Reconciler 2. However he neither manifests that God bears greater love to the Jews than Gentiles which to speak properly he cannot do nor that if he did so he should bear so little love to the New-Testament-Churches as to leave them wholly to the forming of the sons of men What he adds fourthly in answer to what is further argued by Mr. Parker that the Church is compared to a City but no City is so negligently administred by man that no regard is had to the bounds and lin its thereof is greatly impertinent for though it may consist with the prâ—dence and care of good Princes to leave many things to the choice of some in the City incorporated as the ordering their Meetings c. â—s shall be found most convenient for them yet to take no more care thereabout than to suffer the City to grow up into the compass of a Shire a Nation would scarce be accounted consistant with that prudence and wisdom which should be in them And thus far of Mr. T. his reply to the famous Parkers Arguments for the Divine Institution of Churches For a close of this Section we shall briefly propose twelve Arguments for the further clearing of the truth That the Form of Churches is of Divine Institution which our Animadverter may answer at his leizure Argum. 1. If the Form of the Church be not of Christ's appointment 't is not so either because it was not needful or because Christ was not careful faithful or sufficient to institute or ordain it But neither of these is true To assert the latter were blasphemous c. That 't is needful is evident 1. There are some duties which cannot well be performed but upon supposition hereof as Mat. 18. 15. 2dly The care of the Apostles to bring such as they converted into Church-order 3dly Their diligent instructing them in their duty as members of particular Bodies and Congregations 4thly Christ's owning them who walked together in such Societies affording them his Presence promising it to them and that in opposition unto Babylonish Assemblies of the formings of man abundantly evince the needfulness thereof Besides 5thly If it be not needful they are bloodily cruel who persecute men to the loss of Estates Liberties Lives and give them up to the Devil by the sentence of Excommunication For no other reason but for refusing communion with their National Church or denying its form and frame to be of the institution of Christ. Arg. 2. If the Form of the Church be not of Christ's appointment then there must be more Lords over the Church besides Christ for the forming or figuring of Churches pro libito is an act of Lordly Authority But there cannot be more Lords over the Church besides Christ Isa 33. 22. 1 Cor. 8. 5. Jam. 4. 12. Therefore Arg. 3. If the Form of Churches be not of Christ's appointment Then is it in the power of man without any precept or authority from Christ to add to or take away from the Body of Christ for so are particular Churches as we have proved But this is contrary to 1 Cor. 12. 18 27. with Rom. 12. 4 8. Therefore Arg. 4. That which the Apostles practised in pursuance of the Commission they received from Christ is undoubtedly an Order and Institution of his But the gathering of Disciples into particular Congregations the Apostles practised in pursuance of the Commission they received from Christ Mat. 28. 19 20. with Acts 2. 41 â—2 43. Therefore Arg. 5. If the Form of Churches be not of Divine Institution Then the Church of Christ is either not his Palace Kingdom or Christ hath not that care over his Palace and Kingdom as the Princes of the world have over theirs But both these are false and highly injurious to Christ Therefore Arg. 6. That Church to which Christ hath enjoyned his
Disciples to appeal in matters of Scandal found upon their Brethren with which he hath promised his Presence to which he hath given the Keys of the Kingdom power of binding and loosing is a Church of his own forming But this is a particular Congregational-Church Mat. 18. 17 18 19. as we have demonstrated Therefore Arg. 7. If the Form of Churches be not of Christ's appointment then there is either no beauty splendour glory therein or Christ bears not cannot bear that glory But both of these are absurd 2 Cor. 3. 7 8 9. Zech. 6. 13. Therefore Arg. 8. If the Form of Churches be not of Christ's appointment Then the Church of Christ may have communion with yeeld obedience to the inventions constitutions ordinances and appointments of men of Antichrist the Man of Sin But that they are charged â—ot to do upon most dreadful penalties Rev. 18. 4 5. 14. 9 10 11. Therefore Arg. 9. If the Form of Churches be not of Christ's appointment Then either Christ hath not left sufficient Laws for the government of the Saints or man may super-add to his Laws But both these are false scandalous and injurious to Christ Gal. 3. 15. 2 Tim. 3. 16 17. Rev. 22. 18 19. Arg. 10. If the Form of Churches be not of Christ's appointment Then the Church is not to be governed as 't is taught for it must be taught only by the Word of God Isa 8. 2. But the Consequence is absurd Therefore Arg. 11. If the placing of Officers in particular Churches be of the appointment of Christ then the Churches themselves are so But the placing of Officers in particular Churches is of the appointment of Christ 1 Cor. 12. 28. Eph. 4. 11 12. Therefore Arg. 12. Those Churches which Christ owns for his Candlesticks in allusion to the Candlesticks of the Temple which were purely of divine institution are of the institution of Christ But Christ owns particular Churches for his Candlesticks viz. the Seven Churches of Asia which we have before demonstrated were particular Churches Rev. 1. 20. Therefore Those that desire further satisfaction in this matter may consult a little Treatise lately published entituled A brief Instruction in the Worship of God and Discipline of the Churches of the New Testament p. 93. where they will find it clearly and amply debated Sect. 18. Of National Ministers What meant by Ministry Of extraordinary and ordinary Officers Upon what account the Church of Engl. is asserted to be a false Church Mr. T. his Arguments to prove that in a National Church or a Church irregular in its constitution may be a true Ministry of Christ answered The contrary is demonstrated THE Design of Mr. T. his 18th and 19th Sect. is to answer the second Query in S. T. 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 Before he attempts the Resolution of this Query he considers First What the Ministry is of which it is enquired whether it be true or false And having at large acquainted us with the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he tells us he understands the query to be meant of that part of the Ministry which is by preaching But I must crave leave to tell him he somewhat misseth the white of the Authors intendment who by it intends an Office-Power of Ministry for discharge of that whole work that peculiarly relates to the Ministers of the Gospel to be performed and managed by them according to the Will of Christ Whether it be the Ministry of the Word the Lords Supper c. This as Mr. T. saith rightly is either the Ministry of extraordinary Officers as Apostles c. of which our Question is not or of ordinary Officers as Pastors c. of whom it is queried Whether ordinary National Officers or Ministers are of the Institution of Christ What saith Mr. T He tells us 1. That Paul was a Minister not only to a particular Church but even to the Gentiles Answ That this doth not in the least concern the Question in debate which is of ordinary Church-Officers and Paul as I remember with the rest of the Apostles was an extraordinary one receiving a Commission for the Preaching of the Gospel to all Nations he will be so ingenuous as upon the review to acknowledge Secondly A Church may be said to be false many wayes Answ True it may so but in his discourse there abouts we are little concerned who assert the Church of England to be a false Church because it is destitute of the true Matter visible Saints and the true Form freely giving up themselves unto the Lord and one another to worship him together as a Community according to the revelation of his will But he will prove Thirdly That in a National Church or a Church irregular in its constitution i. e. that hath neither the matter nor form of a true Church of Christ or discipline may be a true Ministry of Christ His first Argument is Arg. 1. If the truth of the Ministry depend upon the truth of the Church or its regularity then where is no true regular Church there is no true Ministry But that is false since there may be a true Ministry where there is no Church at all and therefore no true Church Therefore Answ If by a true regular Church Mr. T. means a Church for matter and form rightly constituted according to the mind of Christ and by a true Ministry the Ministry of ordinary Officers such as Pastors and Teachers as he must do if he speak pertinently we deny his Minor Proposition Where there is no true Church at all in a false Church or Church not regularly constituted according to the mind of Christ as is the case of the National Church of England there cannot be a true Ministry which Mr. T. forgot to attempt the proof of And indeed his abilities seem to lie much in Dogmatizing and 't is great pitty but he were created a Rabbi in the Pithagorean School his accuteness therein being so incomparably excellent 1st That there can be no true ordinary Ministry where there is no Church is manifest First Where ever we read of ordinary Ministers we read of them as appertaining to some one particular Church or other Acts 14. 23. 15. 2 4 22. 20. 17 28. 1 Cor. 12. 28. Phil. 1. 1. Tit. 1. 5. 1 Pet. 5. 1 2. As good a man may imagine an Husband to be without a Wife or a Major without a Corporation or a Father without Children as a Minister without a Church in which he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to minister according to the will and appointment of Christ Secondly Every lawful Minister is elected and chosen to his Office by the Church or People of God Therefore there can be no true ordinary
lawful Ministry where there is no Church Of this we have spoken at large Chap 4. of S. T. To which multitudes of Testimonies might be added The Churches of Helvetia Harm Confes Sect. 11. de min. Eccl. affirm The Ministers of the Church must be called and chosen by Ecclesiastical and lawful election i. e. they must be religiously elected by the Church or by some from her deputed thereunto So also do they speak Artic. 16. ibid. So the Bohemian Churches Men who are firm and strong in the Faith fearing God having received necessary gifts for the work of the Ministry of an honest and unblamable conversation by People fearing God must be chosen and called to the administration of holy things Harmon Confes Sect 11. cap 9. de min. Eccl. And they expresly tell us That they permit none to discharge the Office of the Ministry without such an Election of the Church as appears ibid. by the antient Canons thereof To the same purpose the Belgick Churches declare ibid. Art 31. But Thirdly Ordinary Officers cannot be before the Church Therefore where there is no Church there can be no lawful ordinary Officers The Antecedent is evident 1. All along the Acts we read first of the Constitution of Churches before the Ordination of Officers 2. The Scripture saith expresly That all Officers are set in the Church 1 Cor. 12. 28. Which setting doth necessarily presuppose a Church in which they are set 2dly A true Ministry cannot be in a false Church false I mean either with respect to its first Constitution or by reason of such an Apostacy as hath destroyed the essence and being of it For first A false Church is no Church of Christ Therefore in it can be no true ordinary Ministry according to the mind of Christ for the reasons before mentioned Secondly Such a Church is intrusted with no Authority from Christ therefore cannot communicate any nor send forth any to act in his Name That Christ hath intrusted his Church with power to elect and choose Officers we manifest Chap. 4. Pag. 32 33 of S. T. That any Church not right in its Constitution as is the Case of National Churches is invested with any such power is the first-born of absurdities and improbabilities 'T is the Queen the Bride the Lambs Wife that hath the Keys at her girdle not the Concubines But Mr. T. hath more to say to evince the contrary Arg. 2. If there be a true Ministry though to or in a National visible Church or Catholick then the extent which is conceived to be inconsistent with a true gospel-Gospel-Church makes not the Ministry false But Peter and Pauls Ministry to the Jews or Gentile Churches was a true Ministry though the Church were National or Catholick Therefore Answ 1. 'T is a most sad thing upon more accounts than one to be engaged against Truth such sorry shifts are men put to and driven to the use of Sophisms so puâ—rile that at other times they would be asâ—amed of Thus fares it with this Animadverter who argues so jejunely that considering what I have heard of him for a Disputant I am ready to question whether the Arguments I read be his or no. Though Truth seeks no corners yet it makes its Adversaries frequently to do so The enquiry as Mr. T. saith rightly in p. 34. is of the ministry of ordinary Pastors c. His two first Arguments relate only to extraordinary Officers viz. the Ministry of the Apostles so that we are not concerned to take the least notice of them Many such impertinencies is thâ—s Animadverters Treatise stuft with 2. Besides the Argument is inconclusive of what Mr. T. pretends to prove viz. That in a National Church or a false Church there may be a true Ministry If there be a true Ministry though to or in a National visible Church saith he then the extent which is conceived to be inconsistent with a true gospel-Gospel-Church makes not the Ministry false But Sir whether there be a true Ministry in a National Church is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how it comes to be the medium of your Argument I am yet to learn Sure I am such kind of Arguings would deservedly be hissed out of the Schools being in themselves illogical I suppose he would have argued thus If that extent which is conceived to be inconsistâ—nt with a true gospel-Gospel-Church makes not the Ministry false Then there may be a true Ministry though to or in a National Church But the extent which is conceived to be inconsistant with a true gospel-Gospel-Church makes not the Ministry false for Peter's and Paul's Ministry to the Jews and Gentiles were true Ministries though the Churches were National 1 Cor. 12. 28. Ergo. To the Argument I answer 1. By denying the consequence of the first Proposition For though the extent inconsistant to a true gospel-Gospel-Church should not make the Ministry false yet somewhat else may What thinks he of an Antichristian Ordination or a Mission to officiat from the Antichristian Persecuting Beast and Whore though the Church were rightly constituted in and to which a man is a Preacher I conceive his Ministry is false But 2dly I deny his Minor Proposition if by Ministry he understands the Ministry of ordinary Pastors c. which if he doth not he speaks not a word to the question as he himself acknowledgeth pag. 34. the extent of a Church inconstent with a Gospel-Church renders the Church false and indeed no Church i. e. no Gospel-Church Therefore it renders the Ministry false as we before proved Mr. T. his proofs are weak and impertinent 1. Paul and Peter's Ministry was not the Ministry of ordinary Pastors as he grants p. 34. 2dly They were not Ministers in or to a National Church 'T is true they preached to the Jews and Gentiles but for the first their Church-state was virtually terminated at the death of Christ when the Vail of the Temple was rent as for the Gentile Nations they were no National Churches The forming of which ows its original as was said to a latter date So that hitherto Mr. T. hath onely hung out signs of Arguments to prove his Assertion being weighed in the ballances they are found wanting are plainly sophistical It may be in what follows he speaks more pertinently Thus he argues Arg. 3. If Ministry to Churches Hypocritical Schismatical and in some sort Heretical may be a true Ministry much more to a Church National c. those being greater degrees of falshood than this But the Antecedent is before proved from the Epistles to the Corinthians to the Churches of Pergamos Thyatira and Sardis Ergo. Answ No doubt but Mr. T. and his Associates in this work think they have excellently well acquitted themselves in this Argument but the emptiness and invalidity of it will soon appear 1. What if we deny the consequence of the Major Proposition upon supposition that there may be a true Ministry to Churches of such a complexion as that intimated it doth not
at all follow that there may be a true Ministry to and in a Church National Where is Mr. T. proof of his consequence Why these are greater degrees of falshood than are to be found in a National Church Well this is denied also What offers he to make it appear to be so Why you have his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it he saith so But seriouslly Mr. T. is so inconstant to his own words principles and practices that we are afraid if we should assent to what he asserts upon that foundation we should once in seven or eight years if the minds of men in authority over us should in that time be different believe and disbelieve the same positions What if the National Church be as Schismatical Heretical Hypocritical as the Churches instanc'd in this were a facile undertaking to demonstrate I hope then it being false in its constitution which the others instanc'd in were not we may with this Animadverter's leave assert that greater degrees of falshood are not to be found in and upon them than are to be found upon his National Church Besides supposing the Churches instanc'd in to be such as M. T. saith they were they were once true Churches of Christ to whom power was delegated from him foâ— the election and choosing of Officers to act in his Name and Authâ—rity amongst them which cannot be affirmed of any National Church in the World That because a true Ministry may be in a true Church under great degeneracy therefore there may be a true Ministry in a false Church is an Assertion that this Animadverter had need to consult with some body else to help him to make good than his present Adviserâ— But 2. We crave leave to deny his Minor A true Ministry câ—nnot be in Hypocritical Schismatical Heretical Churches If they are such they are no Churches of Christ if known to be so they are not to be owned as such by them that fear him But he hath proved this from the Epistles to the Corinthians to the Churches of Pergamos Thyatira and Sardis Answ What hath he proved that these Churches were Hypocritical Schismatical Heretical nothing less 'T is true 1 Cor. 1. 11 12. Paul tells the Corinthians that he heard there were Contentions amongst them c. that the Church was schismatical he saith not That there are Contentions amongst the members of the Church of England Mr. T. cannot deny that therefore it is to be accounted a schismatical-Schismatical-Church he will scarce assert 'T is true also that there were some in the Church of Pergamos and Thyatira that held false and erroneous opinions and that the Churches were too much to blame to suffer them as they did for which Christ rebukes them In Sardis the generality of the members were wonderfully declined in their spirits a time of withering decayes deadness was upon them yet was not the one an Heretical nor the other an Hypocritical Church Nor can Mr. T. make good his charge against either of them As for the Church of Pergamos Christ witnesseth of them that although they dwelt where Satan's seat was i. e. where the Roman Governour lived who was Satan's chief instrument for persecuting the Saints yet they hâ—â—d fast his Name and did not deny his Faith which is not a description of an Heretical Church They owned Christ retained cleaved to the Doctâ—ine of the Gospel i. e. the Body of the Church did though some few amongst them held strange Heterodoxies therefore no Heretical-Church The like may be said of the Church of Thyatira doth Christ charge her with Heresie doth he say the whole Body or maâ—or part of the Church was infected with the doctâ—ine of Jezebel nothing less He saith indeed that the Church was too negligent in their duty to put a stop to her seducing his Servants and intimates as if some were led astray by her But withal testifies that there were a considerable number amongst them that had not received her doctrine nor known the depths of Satan they called them depths i. e. deep and wonderful things but they were the depths of Satan Of Sardis Christ also witnesseth that there were some things remaining that he would have her strengthen i. e. some graces that were not quite extinct and dead in them and of some of them expresly that they had not defiled their garments and that they should walk with him in white for they were worthy which cannot be affimed of Hypocrites Rev. 2. 13 19 20 24 25. 3. 2 4. Therefore no Heretical nor Hypocritical Churches And I cannot but wonder at the confidence of this Animadverter to affirm it of them after the testimony Christ gives touching them it being little less than giving him the lie to his face So that of this Argument we shall 't is probable hear no more Of his fourth Argument we need say no more but this that the Ministry therein mentioned is the Ministry of the Apostles which he grants not at all to relate to our present Question If he can make good this Consequence the Apostles who were extraordinary Officers immediately sent forth by Jesus Christ were true Ministers afore the regular constitution and discipline of Churches without their election or mission Therefore Pastors and Teachers who are to be chosen by a Church regularly constituted are true Ministers though not so chosen he will be able to reinforce this Argument else he must never bring it into the field more His fifth Argument in brief is The denomination of true Ministers is from the truth of their Doctrine and no other form denominating them But there may be a Ministration of true Doctrine in a false Church Ergo Answ 1. The Major is most false the denomination of true Ministers is from somewhat else beside the truth of their Doctrine viz. A regular Mission according to the mind of Christ or an entrance in by the Door else they are not true Ministers but Thieves and Robbers What places they are before-mentioned that he saith placeth the truth of Ministry in the Doctrine taught and no other thing I cannot tell and do assure him that when he brings one place to prove it I will be his convert Col. 1. 6 7. saith no such thing Epaphras preacheth the Truth of God to the Colossians and is said to be for them a faithful Minister of Christ therefore the denomination of true Ministers is from the truth of their Doctrine and nothing else is one of those consequences are frequently imposed upon us without the least shadow of proof 2dly That 't is the duty of true Ministers and in some sense their property to preach and promote Truth is most certain Paul tells us 2 Cor. 13. 8. that they could do nothing against the Truth but for the Truth But that the denomination of true Ministers is from the truth of their Doctrine and no other form denominating them is I suppose asserted by our Animadverter in haste and will upon second thoughts be retracted
amongst the Congregated Churches if but once 't is too often Though Mr. T. his expression intimates as if a frequent case which I cannot but tell him is a meer calumny 'T will not one day be for his credit however it may at present serve his design that he walks so much by that rule Calumniare fortiter aliquid adhaerebit 2. When it happens the exercise of those Rules of Condescention Love and mutual forbearance enjoyned by Christ upon his Disciples would soon put an end to the differences suggested But 3. If this will not do the calling-in the help of some Sister-Church may quench the flames Yet 4. If nothing will do but through the prevalency of corruption Schisms remain amongst them and separation at the last each from other ensue to prevent this we must not lay aside an Institution of Christ 5. Besides the imposing a Minister upon a People by a Patron with a Bishops Institution and Induction hath more frequently and I am sure more justly and warrantably been the occasion of the offence and difference intimated Sect. 21. Of a visible instituted Church and its security from Apostasie What Errors and Corruptions unchurch a Church Of the National Church of England Of the Governours and Officers of a collapsed Church The condition of England's Church-Officers Of Separation from a collapsed Church Of Communion with a Church not rightly constituted and compulsion thereunto IN Sect. 23. Mr. T. transcribes the 7th Query in S. T. Whether any visible instituted Church in the world hath greater security against Apostasie from God and that sore judgment of having its Candlestick removed and being unchurched than that people of the Jews had If not then whether supposing a National Church to be of the Institution of Christ it may not so come to pass that it may be so overspread with corruptions â—hat it may lose the essence of a Church and justly be disrobed of that appellation To which he answers in the Affirmative and tells us that they justly plead it against the Church of Rome and that the promise Mat. 16. 8. doth not belong to any particular instituted Church in the World but to the invisible Church of Gods Elect. And we are of the same mind with him in this matter But lest any reflection of disparagement should from this Concession happen to the Church of England as a very dutiful Son he adds That not every no nor many corruptions of some kind do unchurch but such Errors as overthrow the foundation of Christian Faith Corruptions of Worship by Idolatry in life by evil manners utterly inconsistant with Christianity Answ 1. Nor did we ever assert that every or many corruptions of some kind did unchurch So that in this matter Mr. T. might have saved his pains Nor 2dly had we the least occasion to do so with respect to the Church of England which we deny to be a true Church not because dreadfully degenerate from what at first it was but because in its first Constitution as National which it received under the Paâ—acy it was never a true Church of Christ Though 3dly such fundamental Errors such corruptions in Worship and evil manners are to be found upon it that are inconsistant with the power of Godliness or Christianity and therefore such as by Mr. T. his Concession were enough to unchurch it To the eighth Query in S. T. viz. 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 Mr. T. pretends to answer Sect. 24. which he fronts with this Every Error makes not a false Prophet which no one saith it doth And further by way of reply having placed in the Van 2 Pet. 2. 1. Jude 4. 1 John 4. 1. 2 John 7. 1 John 2. 22. which speak of false Prophets and Antichrist but advantage him not in the least in his present undertaking as we have manifested He adds that so long as they teach the Worship of Christ in his Name are without Idolatry in their Worship and Heresie in their Doctrine they are not to be accounted false Prophets Answ But this as to the present Ministers of England will not be granted They practise not the Worship of Christ but of Antichrist as we prove ch 7. of S. T. They come not really in Christ's Name though they pretend to it but in the name by the authority of the most profest enemy he hath in the world as we evince ch 3. of S. T. Though the Doctrine of the Church of Engl. be the most sincere part the greatest care of our Reformers at first being thereabout yet they own and preach false Doctrine the most of them are greatly degenerated from the Doctrine of the Church of England in not a few points as touching Election Free-will the extent of the Death of Christ c. as might be evidenced from their Sermons and printed Papers Of this we have spoken chap. 10. of S. T. The addition of this Animadverter of In Te ipsum cudetur faba as if guilty of the same things or such like as we charge upon the Ministers of the Church of England I challenge him to make good else he doth but calumniate His 25th Section is an Answer to the 9th Query in S. T. about separation from a Church so dreadfully collapsed as to lose the essence of a Church The sum is 1. Separation by reason of some corruptions is unwarrantable Answ And we say so too but this is not ad Rhombum we are speaking not of corruptions of any kind but of such as destroy the essence of a Church as is evident from the 7th Query in S. T. upon which this hath a dependance He adds 2dly Separation from a Church somewhat erroneous in judgment and corrupt in worship and conversation that is not Idolatrous nor heretical nor requires that to their Communion which would be sinful especially if from all attending on Ministers and Ministry at all times is unjustifiable Answ 1. All this might be granted without the least disadvantage to the Cause we are pleading 2dly By his own Sword is the Cause he undertakes the defence of wounded under the fifth rib We prove the Church of England Idolatrous Heretical She requires that to her Communion that is sinfull viz. Conformity to the Mass-book I should have said the Liturgie from thence stolen bowing at the Name of Jesus communicating with a Drunken Parish-Priest and a company of Swearing Drunken Parishioners whereby persons become one Bread with them kneeling at the act of receiving having their Children signed with the sign of the Cross which we are apt to think are things sinful and till Mr. T. is pleased better to inform us are like to abide in our present apprehension thereabout from
they have not This belongs to Patrons Lord-Bishops c. 2. The power of admission of Members and ejection of the Scandalous by excommunication they have not The first a man hath by buying or renting a piece of Land in the Parish and dwelling there the other is managed in the Bishops Courts by a sorry thing call'd a Chancellor it may be as deboist as the worst that is brought before him Now that with respect to these things Christ hath entrusted his Church with power we evince chap. 2 4. of S. T. 4ly That company of men that are not capable of performing those duties and cannot answer that end that Christ requires of his Churches for which he instituted them are not a true Church of Christ But the Parish-Assemblies of England are not capable of performing those duties Therefore 'T is the Minor needs proof The duties Christ requires to be performed by them the end he aimed at in instituting his Churches was 1. To set forth his honour and praise Eph. 3. 21. 1 Pet. 2. 9. 2. To promote the true Light and Knowledge of God Ephes 1. 8. 1 John 1. 6 7. 3. The mutual edification of one another in the things of God 1 Thess 5. 11. Eph. 4. 29. 1 Cor. 14. 26. Jude 20. I appeal to any unbyassed man in the world whether he thinks in his conscience that the Parish-Assemblies of England can perform these duties answer this end The contrary is most evident and too notoriously known to be true than to admit of a denial But I shall not enlarge on what is already so judiciously asserted and argued by others which Mr. T. is not able to evert The Ordination of Lord-Bishops of which he next speaks is forreign from Scripture if the Office it selâ— be This we prove chap. 3. of S. T. and Mr. T. once swore to extiâ—pate it as such and I am sorry to find him now pleading for it Whether I have abused John 10. 1 9. neither Mr. T. nor I must now be judge the judicious Reader will judge for us both and I doubt not according to truth Sect. 4. The Ministers of Engl. not to be heard as gifted-Brothren Judas not particularly declared by Christ Joh. 6. 70. to be a Devil The Animadverter abuseth the Author of the S. T. in affirming he â—ies up Saintship to particular Churches whom the Scripture makes Brethren Mr. T. reduceth the Brotherhood to a smaller scantling than we We cannot perform the duties of Brethren to the Ministers of Engl. and why If we own the best of them for Brethren we must own the worst Of Judas his receiving the Sacrament The mixt multitude making acclamation to Christ of joyning with other in Worship We separate no more from the Church of England than they do from us 1 Cor. 5. 1â— 'T is not lawful to break Bread with the visibly prophane proved Iâ— what sense the Bishops are styled Reverend Fathers They are not to be owned as such The Ministers of Engl. disorderly walkers proved They engage against Scripture-Reformation 2 Thes 3. 6. explained Of Obedience to Ministers Rom. 13. 1. Heb. 13. 7. opened We ought not to hear those from whom 't is our duty to withdraw Mr. T. his Aâ—guments to the contrary answered IN Sect. 4. our Animadverter replies to the proofs produced in S. T. for the confirmation of the second part of our Minor Proposition viz. That 't is not lawful to hear them as gifted-Brethren because 1. The most of them are not gifted nor 2. Brethren being Canonical Drunkards Swearers c. To this he saith 1. That any of them are such is to be bewayled in a Christian way the persons guilty are to be rebuked Lev. 19. 17. not to be thus charged in print in a Book vented in the dark tending to make them odious Answ 1. When he shall be pleased to manifest the Rule of Christ I have trangressed in thus charging them I shall as publickly acknowledge my error Those that sin rebuke before all 1 Tim. 5. 20. is some part of what I have to plead for my so doing 2. If the Book were vented in the dark I may thank them for it who would have such things stifled that their works may not be made manifest 3. I make them not odious they have made themselves so throughout the Nation 4. Mr. T. his hoping this is not true proves nothing the contrary is manifest to thousands He adds 2dly Were all this and more true yet they might be heard preach the Gospel as Brethren gifted Answ But knows he what he saith We affirm that they are not gifted nor Brethren that this should be true and more too and yet they might be heard as gifted Brethren is such a Paradox to me that comes but a little short if a little of down-right nonsense i. e. there are some may be heard as Brethren gifted that are neither gifted nor Brethren That Judas was declared by Christ to be a Devil John 6. 70. as he suggests is false He saith one of them was so but names him not 'T is true John tells us ver 71. that he spake of Judas but this neither he nor any of the rest knew till afterwards We add in S. T. 3dly The best of them cannot by Saints in respect of Gospel-communion be accounted Brethren For 1. There was never any giving up our selves each to other whence such a Brotherhood doth result To this Mr. T. answers 1. By Saints he means such as are members of a particular instituted Congregational Church distinct from the Presbyterian for such only are accounted Saints by him as give up themselves each to other c. Answ False and untrue I am amazed to see with what conscience this matter is managed by him no regard seems to be had to truth and honesty so he can cast dirt upon his Antagonist 2. 'T is contrary to my avowed principle and practice 3. I do verily believe that there are many Saints in England that are neither for the Presbyterian Parochial or Congregational way yea with Dr. Ames Trip. p. 523. afterwards cited by him I doubt not to say according to my conscience that amongst those which live under the tyranny of the Popâ—s and do not utterly separate from him through ignorance there be many Christians belonging to the true Catholick Church and so to be accounted our godly Brethren viz. upon the account of their Catholicism and so I believe there are in the Church of England somâ— amongst the Ministers thereof of whom I say still I deny not but they may be good men But yet we say 4. That upon the account of Gospel-Communion they cannot be accounted by us as Brethren because they are as Mr. T. saith rightly no members of a Christian Church i. e. any particular instituted Church of Christ That which is added by him makes much against him 1. 'T is false That the Scriptures make all who hold the same Faith and are Baptized into Christ
to be Brethren and Members of all the Churches in the world Gal. 3. 26 1 Cor. 10. 16. and 12. 12 Eph. 4. 4. They make them to be Brethren only of those particular Churches to whom those Epistles are directed as the serious reading them will evince 2. Were what he saith true He would reduce the brotherhood to a narroer compass than we either do or dare For if his notion be true only those that are baptized into Christ can be so accounted but Mr. T. thinks that only such as are baptized at years of discretion are thus baptized into Christ Therefore only such are Brethren and then I am sure the Ministers of England are not to be so accounted Thus frequently doth he wound to the heart the cause he undertakes the management of with his own sword We add in S. T. Secondly We cannot as things stand perform the duties of Brethren to them according to Mat. 18. nor will they or can they in the state in which they stand to us What Mr. T. hath answered to Maâ— 18. in his answer to the Preface Sect. 15. we have refuted in the Vindication thereof Sect. and have evinced a Congregational Church is there meant 'T is no Argument of hatred as Mr. T. according to his wonted candor suggests that we cannot perform the duties of Brethren to them 1. They are a Church of such a Latitude that 't is almost impossible we should do so 2. We are in no Church-state together 3. Should we reprove them we could do no more therefore we cannot perform the duties of Brethren required by that Scripture which indoctrinates us in case of non-repentance to bring it before the Church we know no Churth to whom we may complain The Parochial Assemblies have no power to deal with them The Bishops Court is no Church of Christ yet thither must we appeal if any where and we have little encouragement to do so it consisting of persons altogether â—â— vicious and deboyst as those we are to complain of We say further in S. T. Thirdly If we acknowledge the best of them for Brethren we must acknowledge the worst of them For 1. They are all members of the the same Church 2. They profess themselves to be one Brotherhood To which Mr. T. pretends a Reply in a Rhapsodie of words little or not at all to purpose He tells us 1st Of a twofold Communion Private or Publick and that the worst of the present Ministers are to be accounted as Brethren in respect of private Gospel-Communion i. e. we are to restore them as Brethren open our hearts to them according to Gal. 6. 1. Mal. 3. 16. Jam. 5. 16. I industriously omit his Scoffe of Pharisaically minded reputed Saints which he must shortly account for to him who will reckon with men for their hard and reproachful words to his Children And to what may be thought of any moment in this his Answer we Reply Answ 1. His distinction of Private and Publick Gospel-Communion is impertinent as is his discourse of the lawfulness of holding private Gospel-Communion with them 'T is of Communion with them in preaching c. that we are treating which he accounts Publick Communion 2. Not one of the Scriptures produced but condemn what he would have them justifie The Brethren Paul speaks of Gal. 6. 1. were Members of a particular instituted Church Gal. 1. 2. Such as had received the Spirit Chap. 3. 2. The Sons of God by Faith Vers 26. Baptized into Christ putting him on Vers 27. Sons into whose hearts God had sent forth the Spirit of his Son crying Abba Father Chap. 4. 6. Heirs of God through Christ Vers 7. Such as knew God were known of him Vers 9 c. Mal. 3. 16. Speakes expresly concern-such as feared the Lord in opposition to the proud and them that work wickedness such as those mentioned Jam. 5. 16. which Mr. T. knows in his conscience cannot be affirmed of the worst of the present Ministers Certainly the forementioned Characters fit not the drunkards swearers adulterers that are known to be of that Tribe Nor 3. Am I able to make any tollerable sence of what follows that concerning this it follows not if we acknowledge the best of them as Brethren we must also acknowledge the worst of them he having asserted and introduced the Scriptures but now requoted to prove it that concerning this The worst of the present Ministers are to be accounted as Brethren 2dly As touching publick Gospel-Communion he tells us It consists in hearing them praying with them receiving the Lords Supper c. Answ Very well How proves he that with respect hereunto we mâ—y own them as Brethren Why 1. Judas might be heard as an Apostle was perhaps a Communicant at the Lords Supper It 's therefore lawful to hear and joyâ— in the Lords Supper with the worst of the present Ministers Answ 1. Of the case of Judas that is repeated usque ad naâ—sâ—am we shall have occasion to speak hereafter At present we shall only say 2. He was an Apostle sent forth by Jesus Christ which the present Ministers of England are not 3. He was a visible Saint carried it so well that but immediately before his betraying his Lord the Disciples seemed rather to suspect themselves than him which cannot be affirmed of visible Drunkards 4. That he received the Communion is uncertain If he did they were in a Church-state he was a visible Saint no actual crime or evil could be laid to his charge so that this instance makes not aâ— all for Communion with the worst or best of the Ministers of England who are not in a Gospel Church state c. He further tells 3dly A mixt multitude made acclamation to Christ yet our Lord justified their joyning together in their praying and praising God Mat. 21. 16. Luke 19. 39. Answ 1. This was but one act 2. Out of a Church-state 3. From an extraordinary impulse of Spirit 4. They joyned with the Disciples were not the mouth of the Disciples to God and therefore reacheth not at all our present Casâ— 5. Mr. T. Can never prove this Consequence valid The Disciples sing Hosanna to Christ and others a mixt multitude by an extraordinary impulse of Spirit sing so to Ergo It 's our duty to joyn with the present Ministers as Brethren in praying preaching receiving the Sacrament c. which yet he must make good or confess he hath hitherto proved nothing He adds 4thly 'T is no sin to joyn in the true Worship of God wâ—th any if we have no command to withdraw from that Service because of their presence nor power to exclude them and yet bound to the duties then performed Believers might prophesie and hear it though unbelievers came in 1 Cor. 14. 24. Answ 1. This Animadverter takes for granted what we deny First That the true Worship of God is performed in the Parish Assemblies All praying and preaching is not the true Worship of God The offering
not to be an order above Presbytery Answ 1. Who they are that have thus acknowledged I know not 2. Mr. T. saith not that any of the present Bishops do so 3. If they did in words their practice contradicts it exercising jurisdictions over the Presbyters or Elders 3dly Nor to this saith he that though the Bishop imposing hands do act as of superior order yet being a Presbyter his act is valid as he that convey's a thing as conceiving himself as Heir and Executor if he be not Heir yet if he be only Executor by that hath power to convey iâ— the Grant is good Answ 1. But this is Mr. T. his mistake I say expresly though it should be granted that they act as Presbyters yet their act is not valid because they act not as Presbyters of the institution of Christâ— of which he afterwards takes notice Though 2dly Mr. T. will never be able to prove that the Bishop imposing hands as a Bishop and acting under that capacity yet being a Presbyter his act is valid For. 1. when a Bishop he is no longer a Presbyter but one of an higher order and degree as a Presbyter is no longer a Deacon when once made a Presbyter 2. As a Bishop he hath no authority from Christ at all to act in the business of imposition of hands therefore acting as such his act is invalid which his once being a Presbyter cannot make otherwise because he is not now so nor acts as such but avowedly the contrary 3. His instance of a persons conveying a thing as conceiving himself as Heir and Executor is not pertinent For. 1. He hath originally and legally the same right if he be one as if both and pretends to a right to both in his conveyance 2ly Should he refuse his Executorship and make a Conveyance as Heir and he prove not to be so his Conveyance is naught Nay 3. if he make a Conveyance of what neither as Heir or Executor he hath any right to the Grant is undoubtedly not good This is evidently the case of our Lord-Bishops To the objection as proposed by us we answer 1. That they act in the capacity of Presbyters in the matter of ordination is false 2. Contrary to their avowed principles Mr. T. replies This is uncertain Answ And he may as well say it is uncertain that the Sun shines at noon-day The least smatterer in the usages of the Church of England and principles of these Doctors thereof see and know it to be certainly true 2. Contrary to the known Law of the Land by which they receive power to act therein in which they are known and owned only in the capacity of Lord-Bishop Mr. T. replies This is not true for the ordination of Suffragan-Bishops who are not Lords is valid by Law Answ A weak proof of such a crimination A Suffragan-Bishop is a Titular-Bishop when he acts in the matter of ordination he represents the Lord-Bishop whose Suffragan he is And the Law accounts his act not his own but the act of the Lord-Bishop whose Representee hee is And this Mr. T. could not be ignorant of We say 3dly 'T is contrary to their late practice whereby they have sufficiently declared the nullity of a Ministerial Office received from the hands of a Presbytery in thrusting out of doors several hundreds of Ministers so ordained Strange that it should be pleaded they act as Presbyters in the matter of ordination and yet they themselves judge a Presbyterian ordination invalid What saith Mr. T. Why 1. They do not nullify ordination by a Presbytery in forrain Churches Answ But this is not at all to the purpose have they not done so at home To attempt to do so in forraign Churches where they have no power were but to expose themselves to greater contempt as busy Bishops indeed 2dly In England they do it because the Laws saith he require Episcopal Ordination Answ But Sir the question is not upon what accounts they have so done in England but whether their so doing be not a manifestation that they act not in the capacity of Presbyters in the business of Ordination for if they did they fore-condemn their own act in condemning Presbyterian ordination their ordination being upon this supposition onely such 2dly He grants The Law requires Episcopal ordination if so it doth sure tie them that act in it to think themselves Bishops to act with such an intention and under that notion which not many lines before he denyed We further answer in S. T. What if this should be granted it would avail nothing except it can be proved that they are and act as Presbyters of the institution of Christ which these being only in a particular instituted Church of Christ will never be to the worlds end To which our Animadverter replies If this be held then all the Presbyters of the French Dutch and other Churches under Presbyterial goverment are not of Christs institution and so a separation avowed from all Protestant Churches except their own Answ 1. But this is no proof that the Bishops of England act in the matter of ordination as Presbyters of the institution of Christ which is the one and onely thing he should have heeded in his reply but of that he is wholly silent 2dly No doubt he thinks he hath sufficiently bespatter'd uâ— but if he account it a discredit to speak palpable untruths it will be his own 1. 'T is false that we avow separation from all Churches but those of our own way that our Assertion tends to such an end I challenge our Dictator to make good 2. The Presbyterians own particular Churches of the institution of Christ have their Presbyters fixed officers in and amongst them and that both in England and beyond the Seas What satisfaction he will think meet to make us for so foul an aspersion whereby he labours to render us odious to the Godly at home abroad we shall know by the next In the mean while we are ready to attend his motions in the next Chapter CHAP. V. Sect. 1. The fourth Argument in S. T. against hearing the present Ministers vindicated A twofold denial of the Offices of Christ Whether the Papists are guilty of a verbal professional denial of Christs Offices 'T is not lawful to hear such as are guilty of a verbal or real denial of Christs Offices The present Ministers oppose the Kingly and Prophetical Offices of Christ They do so who hearken not to that revelation Christ hath made touching the Orders of his House Deut. 18. 18 19. Act. 3. 23. Mat. 3. 17. Isa 9. 6. explained The vanity of Mr. T. his dictates to the contrary evinced IN Chap. 4th of S. T. we advance a fourth Argument against hearing the present Ministers which is this Those that deny any of the Offices of Christ are not to be heard but separated from But the present Ministers deny some of the Offices of Christ Therefore Before we come to clear the several
said to be the Bodies of their Governours Whether the Apostles were the Heads of the Church Ojections answered Mr. T. his Exceptions thereunto considered 1 Tim. 2. 2. 1 Pet. 2. 13. expounded Whether the Kings of Israel were Heads of the Church Isa 44. 28. explained The Government of the Church and State proved distinct WE further manifest in S. T. That the present Ministers deny the Prophetical and Kingly Office of Christ thus 3dly Those that acknowledge another Head over the Church beside Christ deny his Prophetical and Kingly Office But the present Ministers of Engl. do own and acknowledge another Head over the Church beside Christ Therefore To which Mr. T. Sect. 11. The Author of S. T. speaks darkly and thence falls to conjecturing what I mean by the Head of the Church Answ To satisfie this Animadverter once for all By the Head of the Church I mean the King and Bishops that as Heads and Law-givers thereunto assume unto themselves a power to institute Laws and Ordinances of their own and create Officers in the Church which were never of the appointment of Christ which Danaeus and others make to be some of the essential parts of Church-Government and they are indeed so And if the owning such an Head-ship be not a denial of his Kingly Authority I must profess I know not what is This Mr. T. denies But 1. without giving us the least reason of his so doing 2. In contradiction to what is affirmed by himself p. 119. chap. 4. of his Theodulia 3. 'T is avowedly condemned by many sober judicious Protestant Writers and Churches as Rivet Calvin c. He tells us 2dly That no such Headship is owned by the present Ministers as the Pope claims Answ 1. The question is not whether such an Headship be owned by them as the Pope assumes but whether such an one as is not a denial of the Soveraignty of Christ 2. With respect to the extent thereof it is acknowledged there is no such Headship owned by them The King is not Universal Monarch of the Church Yet 3. For the kind of it it is the same i. e. Henry the 8th having cast off the Popes supremacy rests himself with it in his own Dominions Hence the learned Fuller in his History of the Church of England tells us That the King became the Popes heir at Law And it was indeed evidently so 1. Did the Pope claim a right to that Title Summum Caput Ecclesiae sub Christo The Supream Head of the Church under Christ 2. Did he account himself the Fountain of all Ecclesiastical Power 3. Did he undertake to make and dispense Laws pro libitu according as he saw meet So did H. 8. and his Successors the Kings of England with respect to the Church of England The Title of Supream Head or Governour under Christ is given to them They are the Fountain of all Ecclesiastical Jurisdiction it being by Statute Law annexed to the Crown The Bishops Courts ought to be held all Processes to go out in their Name With a Synod of Priests or without sometimes they can make and dispense with Laws for the binding or loosing of the Members of the Church thereof Hear what the learned Rivet saith Explic. Decal Edit 2. p. 203. touching this matter taxing Bishop Gardener for extolling the Kings Primacy For he that did as yet nourish the Doctrine of the Papacy as after it appeared did erect a new Papacy in the person of the King And reverend Mr. Calvin And at this day saith he how many are there in the Papacy that heap upon Kings whatsoever right and power they can possible so that there may not be any Dispute of Religion but this power should be in one King to Decree according to his own pleasure whatsoever he list and that should remain fixed without controversie They that at first so much extolled H. King of England certainly they were inconsiderate men gave unto him Supream power of all things and this grievously wounded me alwayes for they were Blasphemers and yet the present Ministers avow the same when they called him The Supream Head of the Church under Christ Thus he in Amos 7. 13. What this Animadverter saith Hart the Jesuite acknowledgeth of the Pope with respect to the whole Church is for the most part acknowledged by the present Ministers of the King with respect to the Church of England The Power which we mean to the Pope the King and Arch-Bishop by this Title of the Supream Head is that the Government of the whole Church of Christ throughout the World of the Church of England doth depend of him In him doth lie the power of judging and determining causes of Faith of ruling Councils or National Synods as President and ratifying their Decrees of Ordering and Confirming Bishops and Pastors of deciding Causes brought him by Appeals from all the Coasts of the Earth all the parts of the Nation Of reconciling any that are Excommunicate of Excommunicaâ—ing Suspending or inflicting other Censures and Penalties on any that offend Finally all things of the like sort for governing of the Church even whatsoever toucheth either preaching of Doctrine or practising of Discipline in the Church of Christ of England which whilst the Animadverter goes about to insinuate as not appertaining to the King he advanceth himself against the Royal Prerogatives of his Crown and Dignity Nor doth the Explanation mentioned Artic. 34. and 37. contradict what we have asserted Jurisdiction and Power of exteriour Government is acknowledged to belong to him which comprehends the substance of what we are contending for In what follows we are not in the least concerned we abhor the Primacy of the Papal Antichrist we deny not the Kings Headship and Supremacy over the Church of England by the fundamental Laws of the Nation it appertains to him We only infer from hence 1st That the Church of England is no true Church because Headed by some one else besides Christ 2dly That whilst the present Ministers account it Christ's Church and own another Head over it besides himself they deny his Soveraignty and Kingship they make another King over it and thereâ—y really unking him We add in S. T. as a proof of the Major Proposition If the assertion of another King in Engl. that as the Head thereof hath power of making and giving forth Laws to the free born Subjects therein be a denial of his Kingly authority as no doubt it is the Major cannot be denied If Christ be the alone King of his Church as such he is its alone Head and Lawgiver If he hath not by any Statute-Law established any other Headship in and over his Church to act in the holy things of God from and under him besides himself the assertion of such a Headship carries with it a contempt and denial of his Authority If there be any such Headship of the Institution of Christ let us know when and were it was Instituted Whether such a Dominion and
Soveraignty over the Subjects of his Kingdom with respect to Worship be granted by him to any of the sons of men absolutely or conditionally If the first tâ—en must the Church be governed by persons casting off the yoke of Christ trampling upon his Royal Commands and Edicts for so its possible it may fall out those that attain this Headship may do as its evident many Popes of Rome the great pretenders hereunto have done If the second let one iota be produced from the Scripture of the Institution of such an Headship with the conditions annexed thereunto and we shall be so far from denying it that we shall chearfully pay whatever respect homage or duty by the Laws of God or man may righteously be expected from us But this we conceive will not in hast be performed and that for these Reasons 1. The Scripture makes mention of no other Head in and over the Church but Christ Ephes 1. 22. 5. 23 29. 2 Cor. 11. 2. To this Mr. T. answers 1. We use not the title of Head but of Supream Governour yet that title being given to Saul 1 Sam. 15. 17. and others 1 Cor. 11. 3. Ephes 5. 23. Exod. 6. 14. and may be used Answ 1. What We Mr. T. means when he saith We use not the title of Head I know not 't is the usual form of the present Ministers to stile the King in their prayers Under Thee and Thy Christ Supream Head and Governor But 2dly Head of the Church is a title nor to be given to any in that sence in which it is given to Christ this Animadverter grants I ask Hath Christ onely an Headship of influence to his Church communicating vital Spirits unto the true Members thereof Hath he not also an Headship of Government over it If he assert the first he knows he is departed into the Tents of the Antichristian Papal Shepherds who allow indeed such an Headship to Christ alone The second they divide betwixt him and the Pope as Mr. T. seems to do betwixt him and the King If the second be owned by him than none of the Children of men have an Headship of Government over the Churches of Christ they are not so the Supream Governors thereof as to give forth Laws and Institutions of their own for the Saints to conform to For this title of Head is not to be appropriated to any in that sense in which it is given to Christ as saith our Animadverter Besides 2dly If the Kings of the Earth are the Supream Governors of the Churches of Christ they have this Supremacy over them by grant from Christ and that either absolutely or conditionally if the first then whoever ascends the Throne of worldly Ruledom hath a right of supremacy over them though they themselves be such as have cast off the Yoak of Christ are trampling upon his Royal Laws and Edicts If the second let us see the proof thereof from Scripture with the conditions annexed to this their supremacy and we are satisfied This we told Mr. T. before but he was not pleased to take notice of it That because the Scriptures mentioned by him attribute â—he title of Head of the Tribes to Saul and the Man is called the Head of the Woman Therefore the Governors of the World may be called the Head of the Churches of Christ when that title of Head of the Church is given to none but Christ in the Scripture is such a piâ—iful non-sequitur as Mr. T. will not surely without blushing review Sir Saul was constituted by the Lord King over Israel a Man to have superiority over the Woman with allusion hereunto they are called their Head by the Spirit of the Lord But where is the Scripture constitution of the Superiority Kingship of any over the Church beside Christ Amongst whom he saith He will have no such thing Where is it that any have this title of Head of the Church ascribed to them by the Holy Ghost This must be proved or you must acknowledge the impertinency and invalidity of their present arguing the best of it is whether you will be so ingenuous or no 't is but a Fig-leaf covering that every eye can discern your nakedness through it We say in S. T. 2dly If there be any other Head of the Church besides Christ he must be either within or without the Church The latter will not be affirmed Christ had not sure so little respect to his Flock as to appoint Wolves and Lyons to their Governors and Guides in matters Ecclesiastical nor can the former for all in the Church are Brethren have no Dominion or Authority over each others Faith or Conscience Luke 22. 25. Mr. T. replies Though all in the Church are Brethren yet all are not equal nor doth Luke 22. 25. prove it Answ 'T is enough for our present purpose that all in the Church are thus far equal that being all brethren none may exercise any Ruledom or Authority over the rest without their consent nor any such Ruledom as to command in case of Worship where Christ is silent which is at least asserted Luke 22. 25. and Mr. T. may confute it when he is able Of this Scripture we have spoken at large Chap. 4. and of Rom. 13. 1. Heb. 13. 17. frequently and have fully removed out of the way what is here repeated touching the Laws of Rulers and their obligation upon Conscience nor need we add more We say further in S. T. 3dly If any other be Head of the Church but Christ then is the Church the body of some others beside Christ but this is absurd and false not to say impious and blasphemous To which Mr. T. Particular Churches in respect of that ministration and government which their Governors afford them may be said to be the bodies of their Governors Answ Boldly ventured however 1. The Church is frequently said to be the Body of Christ 1 Cor. 12. 12 27. Ephes 5. 30 32. Col. 1. 18. 2dly Is no where said to be the body of any other not of Peter Paul much less of Nero Domitian the Supream Governours of the Empire at that day By what Authority Mr. T. takes the body of Christ and joyns it to another Head besides himself I am yet to learn 3dly The Church is call'd his Body upon the account of that glorious nearness and union is betwixt Christ and them the reception of Spirits life from him their absolute indisputable subjection to him Is the Church the body of any other with respect hereunto beside Christ Where is it so called Is it united or in subjection to any other besides Christ as the Woman is to the Man upon the account whereof she is call'd his body Ephes 5. 28. his I say not anothers That Mr. T. should assert That upon the same account the Church may be called the body of some other beside Christ We add 4thly There was no Head of the Church in the Apostles dayes but Christ That upon any
account the Apostles or Elders were Heads of the Church that in respect of ministration and government they were so as our Dictator speaks is notoriously false 1. There is not the least intimation of any such thing in the N. T. Nor 2. any Language or Speech of any Headship over the Church but Christs till the rise of that man of sin who prophaned the Crown of our Lord by casting it to the ground 3. We find not the Apostles talking of themselves at this lofty rate they confess themselves to be the Brethren of the Saints their Servants for Christs sake 4. Why talks he of Heads of the Church Doth the Scripture mention any more than one Is this the Language of Christ or Antichrist Will he make the Church a two-headed Monster but Quô passim sequerer corvum I am sorry and ashamed that so learned a Person as Mr. T. should suffer such trifles to drop from his Pen. We proceed in S. T. and say 5thly If any be Head of the Church beside Christ they either have their Headship from an original right seated in themselves or by donation from Christ To assert the first were no less than blasphemy if the second let them shew when and where and how they came to be invested in such a right and this controversie will be at an end To which our Animadverter answers Their Headship is by donation from Christ in the places often alleadged He means Rom. 13. 1. Heb. 13. 17. That they refuse to afford shelter to this dying Cause we have already manifested We add 6thly He that is asserted in Scripture to be Head of the Church is said to govern feed and nourish it to eternal Life is he◠Husband 2 Cor. 11. 2. In which sense none of the Sons of men can be the Head thereof and yet of any other Head the Scripture is wholly silent But of this matter thus far It cannot by any sober person be denied but an owning a visible Head over the Church having power of making Laws with respect to Worship such an Headship not being of the institution of Christ must needs be a denyal of his Sovereign Authority and Power To which Mr. T. replies None can be said to be the Husband of the Church as Christ is or to govern feed and nourish as he by the influence of his Spirit yet the Apostles and such as convert and build up Souls may in a qualified sense be said so to do as 1 Thes 2. 7 11. the Apostle saith of himself Answ 1. This is a meer Dictate without proof and so fit to be rejected the Apostle saith not any such thing 1 Thes 2. 7 11. 2. He tells us not in what qualified sense they may be said so to do Nor 3. doth he shew us where any one is said to be the Husband of the Church beside Christ nor indeed can he so that the Argument abides firm He that is in the Scripture said to be the Head of the Church is also said to be her Husband to govern feed and nourish her to eternal Life but Christ alone is and doth so Therefore We add That the present Ministers do own such an Headship is undeniable witness their Subscription Oath Conformity in Worship to Laws and Edicts made and given forth by the sons of men as Heads-of the Church which are not onely forreign to but lift up themselves against the Royal Institutions of Christ This being matter of fact the individuals charged herewith must prove themselves not guilty or manifest that what they do is lawful The former being notoriously known to be true the latter must be insisted on Mr. T. answers Sect. 12. 1. He cannot justifie all the present Ministers do in their subscription and conformity Answ 'T is good to be ingenuous we know he cannot Longa dies citior brumali tempore noxque Tardior Hyberna solstitialis erit Nor is there any one will compel him to more than he hath a will to He adds 2. The Ministers may own Laws given forth by men as the Governors and Heads of the Church that lift up themselves in opposition against the Institutions of Christ and yet not deny his Kingly Office Because 1. this may be done out of weakness or error Answ This is already removed out of the way 2dly A man may subscribe yeeld subjection to the commands of a Usurper as some did to Richard the Third who acknowledged him not to be King of right and some do to the Decrees of the Trent Council or the Popes Edicts and yet not own his power Answ 1. This is such a legerdemain so like to those Jesuitical equivocations condemned by our Protestant Writers that I understand not nor desire to be acquainted with 2. By my subscription to the Laws mentioned and promising obedience to some of the formers of them as my Reverend Fathers in God I avowedly own their power except I have learned Fallere mille modis nec non intexere fraudes to use such hard dissimulation and treachery as an Heathen would abhor 3. Will Mr. T. stand by this plea will he undertake the Ministers of England shall do so If not Why doth he multiply words to deceive the Reader if he will he egregiously scandalizeth the King and Bishops supposing them to be Usurpers Though he hath taken the Oaths of Allegiance and Supremacy he hath not thereby manifested his loyalty in acknowledging him to be King of right but onely hath submitted for peace-sake to what though he owns not to be just or right he cannot remedy If the Laws of Trent Council or the Popes Edicts should be established amongst us which God forbid Mr. T. can it seems subscribe to them without owning them as just or the power imposing them he seems well acquainted with the cursed carnal Machiavellian principle of self-interest and preservation Cum fueris Romae Romano vivito more No need of taking up the Cross daily to follow Christ to subscribe to what is uppermost which we may do without owning it or the Authority by which it is established is better and safer We proceed in S. T. to the answering of some Objections that lay in our way as 1. That the Headship owned by them is an Headship under Christ To which we Answer 1. But this Headship is either of Christs appointment or 't is not if it be let it be shewen where it was instituted by him If it be not the assertion and owning of such an Headship is a denyal of Christ's Authority To this Mr. T. replies Sect. 13. The tearm Head of the Church is not used in the Oath of Supremacy this we have already answered in this Sect. and need not say more but Supream Governour And this is agreeable to Rom. 13. 1. 2 Tim. 2. 2. 1 Pet. 2. 13. Answ By Supream Governour over the Church of Christ is meant one that hath power seated in him for the prescribing Rules in things undetermined as Mr. T. grants the establishing
the 5th Whether Officers instituted by Christ are not only Pastors Teachers Deacons and Helpers he replies I find not Helperâ— Officers instituted by Christ but others I find here mentioned 1 Cor. 12. 28. Eph. 4. 11. Answ 1. Of helpers you may read Rom. 16. 3 9. 2. There are indeed other Officers mentioned of Christ's Institution in the places cited by him but they being such as are confessedly gone off the Stage we purposely omitted them Those mention'd are the alone knownstanding Officers in the Churches of Christ directions touching whose qualifications Election Office Work are laid down in the Scriptures To the 6th Whether the Offices of Arch-Bishops Lord-Bishops Deans Subdeans Prebendaries Chancellors Priests Deacons as the first step to a Priesthood Arch-Deacons Subdeacons Commissaries Officials Proctors Registers Apparitors Parsons Vicars Curats Canons Petty-Canons Gospellers Epistolers Chanters Virgers Organ-players Queristers be Officers any where instituted by the Lord Jesus in the Scripture He Answers Some are some are not See the Answer to Chap. 3. Answ To our Reply thereunto we refer the Reader for satisfaction in this matter To the 7th Whether the Calling and admission into theâ—e last mentioned Offices their Administration and Maintenance now had and received in England be according to the Word of God he replies This is answered before in sundry places Answ The vanity of his Answers we have already discovered To the 8th Whether every true visible particular Church of Christ be not a select company of People called and separated from the world and the false worship thereof by the Spirit and Word of God and joyned together in the fellowship of the Gospel by their own free and voluntary consent giving up themselves to Christ and one another according to the will of God He answers The terms are so ambiguously used that in some sence it may be answered Affirmatively in some Negatively Answ We have already explained the terms and demonstrated the truth of the Question in the Affirmative in all the branches thereof To the 9th Whether a company of People living in a Parish though the most of them be visible Drunkards and Swearers or at least strangers to the work of Regeneration upon their souls coming by compulsion or otherwise to the hearing of publick Prayers or Preaching are in the Scripture account Saints and the Church of Christ according to the pattern given forth by him He answers If their Faith be right they are i. e. if I mistake not If they assent to the Doctrine of the Church of England if they own no other Doctrinals but what are right for as to true saving Faith the persons described are undoubtedly strangers to it 't is impossible but they should be so whilst they abide such Now I believe never man in the world gave such an account of Saints Saint Drunkard and St. Swearer and St. Whoremaster sounds but harsh in the ears of men of understanding they themselves will swear they are no Saints That external profession of Faith is sufficient to constitute a person a Church-Member Bellarmine indeed affirms it may be Mr. T. received his notion from him and is therein opposed by the learned Whitaker who cites that saying of August Collat. 3. cum Donat. The Church is one Body in which is both a Soul and Body the Soul is the internal gifts of the Holy Ghost i. e. the internal graces The Body is the external profession of Faith and Communion of Sacraments And Sutliffe one of their own saith better To the Church not only profession of Faith but also holiness is required If the persons characterized by us are not the Church of Christ the Bride the Lambs Wife as we have proved they are not they must be accounted Daughters of the old Whore and Babel spoken of in the Scripture To the 10th Whether in such a Church there is or can rationally be supposed to be a true Ministry of the Institution of Christ He replies It may But we have proved the contrary To the 11th Whether the Book of Common-Prayer or stinted Liturgies be of the prescription of Christ and not of mans devising and invention he saith The Worship or matter for the greatest part of the Common-Prayer-Book is of Christ though the method and Form of Words be of men Answ 1. Modestly spoken however The whole of the matter of the Common-Prayer-Book he seems to grant is not of God though the greatest part he thinks is 2. Sufficiently impertinent 't is the method and Form of words that is the Liturgie or stinted Service to these men are tied If these are not of Christ as he grants their Liturgie is not To the 12th Whether some part of the Worship used by a People be polluted the whole of the Worship be not to be look'd upon in a Scripture account as polluted and abominable according to 1 King 18. 21. 2 King 17. 33. Isa 66. 3. Hos 4. 15. Ezek 43. 8. Zeph. 1. 5. So that if their Prayers be nought and polluted their Preaching be not so to He answers No nor is any such thing said in these Texts Answ Let the Reader consult them and he will find that they condemn the whole of the Worship though they did somwhat that was for the matter of it right and of the appointment of the Lord as polluted and accursed because some part of it was so His talk of the Imperfections of Ministers in prayer is impertinent every imperfection in Prayer renders not the Prayer naught and polluted in that sence in which we affirm the prayers of the Church of England or their devised Liturgie to be so upon the account of its non-institution by the Lord and oblation to an Idol To the 13th Whether a Ministry set up in direct opposition to a Ministry of Christ which riseth upon its fall and falls by its rise can by such as so account of it be lawfully joyned unto He replies No but they are bound to leave this account if it be erroneous Answ 1. But they think it not to be erroneous And 2. Mr. T. was lately of their mind when he swore to extirpate the Hierarchy To the 14th Whether such as have forsworn a Covenant-Reformation according to the Word of God and swear to a Worship that is meerly of humane devising that have nothing of the essentials of a Ministry of Christ to be found upon them may be accounted of as his Ministers and be adhered to He replies No. Wherein he hath given away the Cause pleaded for by him The Ministers of England are known and we have evinced it in this Treatise to be persons of the Complexion intimated To the 15th VVhether such as shall do so be not guilty of casting contempt upon the Institutions of Christ and disobedience against his Roâ—al Edicts commanding them to separate from persons of the complexion intimated He saith They would be if they should do so wittingly and willingly Answ But if they do it ignorantly though their sin be not
pretence out of envy may be heard by the Saints lawfully But the Saints may rejoyce in the present Ministers of England preaching Christ though they should not preach him sincerely but in pretence Therefore Answ 1. We deny his Major I may rejoyce and that lawfully in those mens preaching Christ whom I have no warrant to hear There may be cause of rejoycing as we told Mr. T. in S. T. in respect of the issue and event of things by the wise Providence of God though the means used for their production be evil and not to be complied with In what have Christians greater cause of rejoycing than in the death of Christ Yet had it been utterly unlawful to have joyn'd in Counsel with or any wayes abetted or encouraged those wicked persons that crucified or slew him Should the Pope send some Jesuites into any remote parts of Asia to preach the Gospel to the poor Indians there here were upon some accounts ground of rejoycing yet no ground to attend upon a Jesuitical Ministry Nor do his Scriptures in the least prove his Major Isa 52. 7. 〈◊〉 1. 15. being applied by the Apostle to Gospel-Preachers Rom. 10. 15. evince onely thus much That such as act from Gospel-Authority in that work are to be welcomed and heard What Mr. T. replies is not considerable 1st 'T is true preaching Christ is a good thing and to be rejoyced in but preaching Christ by virtue of an Antichristian Call and Office-power is not so nor to be rejoyced in or complied with 2dly That he knows no reason why the Saints may not attend on the Ministry of the Jesuites sent from the Pope to preach the Gospel if they do so is no Argument that there is no reason That they act from an Antichristian Call and Commission is to Christ-loving Saints reason sufficient 2dly We deny his Minor Proposition Saints may not rejoyce in the present Ministers of England preaching Christ Because 1st All preaching of Christ is not to be rejoyced in as the Devils Mar. 1. 24. Luke 4. 34 41. Acts 16. 17 18. The Judaical Preachers preaching Christ with the Ceremonies of the Law Gal. 5. 12. Phil. 3. 2 3. Grievous Wolves Acts 20. 29. Such as hate to be reformed Psal 50. 16 18. as the Author of Prelatical Preachers none of Christ Teachers Argues Which though Mr. T. thinks to put off with this All these Texts are impertinent for as much as these do not preach Christ in which I wish he speak not against his own Conscience yet others will not take this for an answer They all preached Christ and upon other accounts are not to be heard but turned from as the intelligent Reader may inform himself by the perusal of the Scriptures instanced in We shall only infer If the Judaical Teachers were not to be rejoyced in though they preached Christ because they mixed therewith the Doctrine of Mosaical Ceremonies much less is their preaching to be rejoyced in who mix therewith the Doctrine of Antichristian fopperies and manifest themselves to be grievous Wolves in their persecuting the flock of Christ who cannot conform thereunto Because 2dly In propriety and strictness of speech as saith the Author of the forementioned Treatise Christ cannot be said to be preached by a Prelatical Ministry they justifie them who deny Christ to be the sole Lawgiver of his Church and so make him an Idol What the Animadverter hath dictated Chap. 5. in opposition hereunto is there answered by us Nay 3dly In case such a Minister as this that preacheth by the Bishops License should in his Doctrine affirm Jesus Christ to be the sole Law-giver to his Churches yet in and by his very act of Preaching he should deny it Which though Mr. T. makes a dreadful out-cry against spitting the fire of his passion on the face of his Antagonist an Argument that he hath nothing soberly to reply is evidently true For 1st Thereby he doth own an Officer no where of the Institution of Christ in the Scripture 2dly He makes the Biship a Law-giver to himself by whose License he preacheth and not otherwise What Mr. T. would rejoyce in I am not concerned to take notice of there are some men who dare rejoyce in a thing of naught Arg. 2. He adds That preaching of Christ that is no other than Paul rejoyced in the Saints now may rejoyce in But such is the preaching of the present Ministers Therefore Answ 1. To wave the general exception we have against the Argument which proves not what it is produced to prove viz. The lawfulness of hearing the present Ministers which we find not in the Conclusion nor is it deducible from the Premises We answer 2dly The Minor is most notoriously false and untrue There is other exception taken against hearing the present Ministers than against the persons mentioned by Paul And we told this Animadverter so in S. T. 1. It cannot be proved as it hath been with respect to the Ministers of England that those mentioned by Paul were not true Gospel-Ministers 2. Their preaching Christ out of envy doth not evince it the Object whereof was not Christ but Paul notwithstanding which they might be real Saints and true Gospel-Ministers To which he only opposeth his Dictates without proof which we are not concern'd to take notice of There might be in them at the root Brotherly-love to Paul though under the power of temptation they preached Christ out of envy to him We say in S. T. 4thly Here is not in this Scripture the least word requiring Christians to hear them That because Paul rejoyceth at their Preaching therefore 't is the duty of Saints to attend upon their Ministry is such a non-sequitur as will never be made good To which he speaks not the least word that may be called a Reply he attempts not at all to manifest the validity of the consequence which he should have done if he would have reinforced this Argument What he cites out of Mr. Robinson in his Justification of the Separation p. 307. we are not concerned to take notice of it Had he not cited it by halves the Reader would soon have perceived his cause smitten by it through the fifth Rib. Sect. 3. The answer to the fourth Objection vindicated All that preach truth are not to be heard proved The Ministers of England preach truth but by halves as the Bishop is pleased to allow them Many of the truths they preach they contradict in their practice With them they mingle many errors Particular Instances in the most remarkable Heads of Divinity hereof produced THE fourth Objection proposed in S. T. is The Ministers of England preach Truth and is it not lawful to hear Truth preached To which we answer 1. That 't is lawful to hear Truth preached but this must be done lawfully and in the way of Christs appointment Which the hearing the present Ministers we have proved is not 2. All that preach Truth are not to be heard nor will our
the hearing the present Ministers to be are not to be subjected to Acts 4. 19 20. 5. 29. Dan. 3. 16 17. 6. 10. We remark the Testimony of August de Verâ— Dom. Ser. 6. in this matter who was fully of the same mind with us Sed timeo inquies He tells us plainly That such as fear to offend â—heir superiours should much more fear to offend God who is greater than all The Emperors and Monarchs of the World threaten us with a Prison if we disobey them The Lord threatens us with Hell upon our disobâ—dience to him To which Mr. T. answers not at all The 9th Objection in S. T. is The Ministers of England are true Gospel Ministers for they convert souls which the Apostle makes the Sâ—al of his Ministry or Apostleship Therefore its lawful to hear them To which we say That the conversion of Souls proves not â— lawful Ministry 1. Paul makes it not 1 Cor 9. 2. singly a sufficient demonstration of his Apostleship 2. Many have converted souls that were not Apostles as ordinary Ministers yea Brethren Women remarkable Providences yet who will say that these last are Apostles or Ministers of the Lord Jesus 3. Should it be granted that Conversion of souls is an Argument of a lawful Ministry Where are the Churches nay where are the particular persons converted by them In answer to which Mr. T. grants That Conversion of souls is no certain sign of a true Gospel Minister whereby he hath discharged this Argument as insufficient from further attendance upon this service In what follows there is nothing but what hath already been replied to in this Sect. that requires our stay The last Objection proposed and answered in S. T. is Our Ministers are removed and we know not where to go to hear would you havâ— us sit at home idle Answ 1. Though we are not against any Ordinance of Christ yet we are afraid that those that know not how to spend the Lords â—ay without hearing do too much Idolize that Ordinance and never knew what 't was to spend that day with him Mr. T. adjoyns That such persons conceive they cannot spend â—he Lords day without hearing is not out of any Idolizing that Ordinance of God but because it is one duty of sanctifying the Lords day not only to exercise themselves in Reading and Prayer at home for that is every days duty but also to frequent the publick Assemblies where God is worshipped Heb. 10. 25. Exod. 20. 8. Acts 20. 7. Rev. 1. 10. 1 Cor. 16. 1 2. Joh. 20. 26 29. Answ 1. If by Publick Assemblies he mean the Assemblies of Swearers Drunkards Adulterers Idolaters called Christians where God is worshipped in a way of mans devising by an Antichristian Formal Superstitious and it may be Drunken Priest in opposition to the Private Meetings and Assemblies of the Saints The frequenting such Assemblies is so far from being that wherein the sanctifying the Lords Day doth consist that it is a profanation thereof being rebellion against that solemn Institution of our Lord Jesus enjoyning persons to separate from such Assemblies The Scriptures produced by him totally evert his Figment the most of them preaching forth the duty and practice of the Saints in opposition to such Assemblies And Rev. 1. 10. John was alone on the Lords Day and yet I hope sanctified it according to the will of God 2. I cannot but wonder that People especially men of learning reading should talk so much of Publick Assemblies and Publick Ordinances when they cannot but know that ever since Christianity had a being in the world for the most part the Assemblies of Pagans and Antichristians with their Ordinances and Worship were publick and the Assemblies of the true Church and Worship of Christ retired and private Whence in Rev. 12. 6. when you have the Beast and Whore in their Ruffe and Gallantry the whole World wondering after them Rev. 13. 3. you have the poor Witnesses of Christ prophesying in sackcloth Rev. 11. and the Church flying into the Wilderness a state of solitariness and retirement Rev. 12. 6 14. Might not the Papists in the Marian dayes have pleaded thus against the Protestants Such Publick Assemblies as Mr. Cotton spake of viz. The Assemblies of Believers in a particular Church-State we say are not carelesly or willfully to be neglected or forsaken But what 's this to the Parochial Assemblies of England who are not such Mr. Crofton's Argument cited by him is easily answered 'T is this Communion with the Church-visible in Gods solemn Worship is an essential part of the sanctification of the Sabbath an indispensible duty But Communion with the English Church in the Worship by her celebrated is Communion with the Church-visible in Gods solemn Worship Therefore Answ 1. By the Church-visible he must understand a particular instituted Church for with the Universal-Church-Visible of which some talk as such I cannot have Communion in the celebration of Ordinances of the appointment of Christ by Goâ—'s solemn Worship Worship appointed instituted by him to be managed and performed according to his will for otherwise it is not his Worship Iâ— which sense we grant his Major Communion with the Church-visible i. e. a particular instituted Church of Christ in Gods solemn Worship i. e. Worship of his own appointment celebrated in his own way is an essential part of the sanctification of the Sabbath an indispensible duty with this limitation when and where there is any such Church with whom I may meet But then the Minor is most notoriously false and untrue because the Church of England is no such particular instituted Church as we have proved the Worship celebrated by her is not Worship of the appointment of God managed in his own way but of mans devising performed by Antichristian Officers as we have demonstrated We say further in S. T. 2dly You need not sit at home idle you may soon hear of some or other of the Assemblies of the Saints whither you may repair to wait upon the Lord with them Mr. T. is mistaken that such Assemblies as these are not in many places to be found Through the grace of the Lord 't is for the most part far otherwise than he intimates We add 3dly Were it or should it be otherwise yet better be idle than do worse better do nothing than sin against God encourage others in their evil deeds Which he confesseth to be true upon supposition that publick hearing is a sin 't were better be idle than do that Whether we have manifested it to be so let the indifferent Reader judge We add 4thly There is no necessity of being idle if thou knowest not where to hear on that day If thou hast a sight of thy interest in God thou mayst spend thy time in admiring magnifying the rich love of the Lord to thee if not in getting thy interest cleared up unto thee in studying thine own heart getting sin mortified grace quickened strengthened reaching after
the Waters and through wonderful Grace hath given down much of a spirit of love and mutual forbearance amongst the Nonconforming Separatists though in some small matters of different apprehensions And I hope that such carriage as this Adimadverter useth towards them will engage us to press more than ever after it that this stone of offence may be rolled out of the way and the mouth of absurd and unreasonable men may be muzled that they may have nothing justly to object against us while they behold our Love as the Disciples of Christ to one another and to all the Saints and our godly conversation accompanied with fear As for the promiscuous prophesying mentioned though we dare not quench the Spirit in any Believer nor despise its operation and breathings yet I know not any that are in the Animadverter's sense for it Gifts and abilities for that work with the consent and approbation of the Church which is before satisfied in their personal holiness and soundness in the Faith is â—equired in those to whom a constant libeâ—ty of propâ—esying is granted As for the vain fancies and opinions destructive of true Religion I must crave leave to profess I know not any such vented amongst the Congregations of mine acquainâ—ance And if they were they could not rationally be charged upon the Congregational way more than that horrible Ignorance Atheism those wretched Oaths Blasphemies Adulteries horrid Abominations not to be named amongst the Saints daily hourly committed by the members of the Church of England are to be charged upon it or any principles owned by such as walk therein which are as they have manifested to the world directly and â—iametrically opposit thereunto That the practices of the Separatists have caused a disturbance of Ecclesiastical and Civil peace in those places where they have had any considerable duration is another crimination And it brings to my mind that passage Acts 17. 6. These that have turned the world upside down are come hither also I shaâ—l crave leave to add that there is a wicked false peace a very conjuration and conspiracy against Christ and Truth where the Gospel comes in power it breaks and dissolves this peace There is an Ecclesiastical peace that is the result of such a confederacy and Mr. T. knows who pleads this on the behalf of the most Idolatrous Church so call'd in the world And am sorry to find him writing after so sorry a copy on the behalf of one of her daughters There was an Ecclesiastical peace amongst the Heathens when the Gospel was first promulgared as it was received in power this peace was broken and dissipated without any just reflection oâ— disparagement to the Gospel or the way thereof being rather its glory manifestly discovering it self hereby to be the power of God When the Animadverter proves that any Ecclesiastical peace of the appointment of Christ is broken and disturbed by the persons he inveighs against we shall conceive our selves concerned till then these words are but scar-crows vain and tâ—ivial As touching the distuâ—bance of the Civil peace we have already spoken some what we shall only add That it was not Elijah but the whoredoms of Jezebel that was the troubler of Israel though he good man must â—ear the blame of all And Mr. T. knows that if any trouble or evil had befallen the Empire the voice was Christianos ad Leones they are presently charged and dealt with as the only occasions and causers of it Nor can he be ignorant that not the Separatists but some others have been the disturbers of the Nations peace I suppose a so that he is no stranger to a Treatise written by Mr. Pryn displaying the Treasons committed against the peace of Kings and Kingdoms by the Prelatical party and I should be sorry if he can produce one parallel instance among the Congregational Churches These are the reasons the Animadverter is pleased to give of his present undertaking which I thought it my duty to examine I shall detain thee Christian Reader no longer in this Epistolary Preface but desire from my very soul that thou wouldst impartially weiâ—h what is offered on each side in this Controversie and beg of God for his good Spirit to lead thee and guide thee that thou mayest judge righteous judgment and walk in the good old paths that thou mayest find â—est to thy soul And if we differ in opinion as to the whole or part of any thing herein controverted let us keep up Love and a Spirit of Christianity be labouring to reduce each other into the way of Truth Which is the earnest request of him who is in truth Thy souls friend and servant for Christ's sake C. A. JERUBBAAL OR A Review of the Sober Testimony The Vindication of the Preface thereof from the Exceptions of Mr. Tombs CHAP. 1. Sect. 1 A twofold Worship of God Natural Worship what it is What the Law of Nature teacheth with respect to Worship That God is to be worshipped Of Atheism The sayings of Cicero and Seneca touching the Opinions of the Nations with respect to a Deity That God is to be worshipped in a Community that he is to be worshipped according to his own will The pretences of Zaleucus Lycurgus Minos Numa the most famous Lawgivers amongst the Gentiles and their imposition of Laws The famous saying of Socrates in Plato touching the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or manner of Worship prescribed by the Godds That the Voice of God is to be hearkened unto when and in what manner he shall be pleased to speak The Gentiles owned but one chief Deity The custom of the Nations in their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diabolical Oracles leading them thereunto which they supposing to be the voice of the Godds obeyed Instituted or Ceremonial Worship wherein it consists Hearing the Word such a Worship Mr. T. declines the matter in controversie Men do not worship God in Hearing when they hear 1 Thess 2. 13. opened and explained HAving already answered what Mr. T. was pleased to premise in his Epistolary Preface to the Reader so far as we are or can be supposed to be concerned we are now ready to attend his further motion toward the discussion as he phraseth it of the Book it self which is as he saith distinguished into a Preface and ten Chapters How suitable the method is or comprehensive in his judgment I am little concerned it seem'd to me to answer my aim and intendment which was solely the clearing Truth and satisfying the Scruples of tender Consciences in the matters we were enquiring after The first thing Mr. T. is pleased to take notice of is an Assertion of mine in the Preface to the ensuing Discourse wherein I affirm that the matter we were to treat of is one part of the instituted Worship of Christ under the Gospel from whence he takes occasion in his first Section to run forth into a discourse touching the derivation of the word Worship and very learnedly tells us that it
nor the practice of them in the Worship of God under the Old Testament do at all hinder them from depending on the meer Institution of Jesus Christ as to those especial ends of the glory of God in and by himself and the edification of his Church in the Faith which is in him whereunto he hath appointed them nor as unto the special manner of their performance which he requireth in which respects they are to be observed on the account of his Authority and Command only Mat. 17. 5. 28. 20. John 16. 23 24. Heb. 3. 4 5 6. Eph. 1. 22. 2. 20 21 22. Heb. 12. 25. In the explication whereof he speaketh after this wise The principal thing we are to aim at in the whole Worship of God is the discharge of that duty which we owe to Jesus Christ the King and Head of the Church Heb. 3. 6. 1 Tim. 3. 15. This we cannot do unless we consider his Authority as the formal reason and cause of our observance of all that we do therein If we perform any thing in the Worship of God on any other account it is no part of our obedience unto him and so we can neither expect his Grace to assist us nor have we his Promise to accept us therein for that he hath annexed unto our doing and observing what ever he hath commanded and that because he hath commanded us Matth. 28. 20. This promised Presence respects only the observance of his Commands Some men are apt to look on this Authority of Christ as that which hath the least influence into what they do If in any of his Institutions they find any thing that is suited or agreeable to the Light of Nature as Ecclesiastical Societies the Government of the Church and the like they say are they suppose and contend that that is the ground on which they are to be attended unto and so are to be regulated accordingly The interposition of his Authority they will allow only in the Sacraments which have no light in Reason or Nature so desirous are some to have as little to do with Christ as they can even in the things that concern the Worship of God But it would be somewhat strange that if what the Lord Christ hath appointed iâ— his Church to be observed in particular in an especial manner for special ends of his own hath in the general nature of it an agreement with what in like cases the Light of Nature seems to direct unto that therefore his Authority is not to be considered as the sole immediate reason of our performance of it But it is evident First that our Lord Jesus Christ being the King and Head of his Church the Lord over the House of God nothing is to be done therein but with respect unto his Authority Mat. 17. 5. Eph. 4. 15. 2. 20 21. Secondly and that therefore the suitableness of any thing to right Reason or the Light of Nature is no ground for a Church-observation of it unless it be also appointed and commanded in especial by Jesus Christ Thirdly That being so appointed and commanded it becomes an especial Institution of his and as such is to be observed so that in all things that are done or to be done with respect unto the Worship of God in the Church the Authority of Christ is alway principally to be considered and every thing to be observed is commanded by him without which consideration it hath no place in the Worship of God Thus far he with convincing brightness and evidence 'T is true Mr. T. tells us there are some particularities which God hath tied us to in the New Testament in hearing But of what nature they are he expresly tells us not Whether such as do constitute it New-Testament-Worship without which it is not or cannot be accounted to be so The Scriptures cited by him are not wholly strangers to such a thing First Mat. 17. 5. fairly intimates that what ever is to be done in the New-Testament-Worship is to be done solely upon the Authority of Christ In v. 2. we have an account of Christ's transfiguration before Peter James and John Vers 3. Moses and Elias appear talking with him Moses was the great Lawgiver to the Old-Testament-Church Deut. 33. 21. i. e. in the portion or inheritance which Moses the Lawgiver according to the Command God had given to the Gadites Elias was the great Reformer of the Church in the dayes of Jezebels Apostacy from God men of great renown in their day Peter and the rest of them being amazed cryes out It is good for us to be here let us make three Tabernacles one for thee one for Moses and one for Elias Whereby he seems to equalize them with Christ each of them a tabernacle v. 4. What saith the voice of God v. 6. While he yet spake behold a bright cloud overshadowed them and behold a voice out of the cloud which said This is my beloved Son in whom I am well pleased hear ye him And Mark tells us chap. 9. 9. That suddenly when they looked about they saw none but Jesus Moses and Elias were vanished and gone The intendment of the whole seems to be this That though betwixt Christ Moses and Elias there was a sweet coalescency and agreement they talked together yet in the Worship of God under the Gospel not Moses nor Elias but only Christ is to be hearkned and attended unto Therefore but a reasonable postulatum that the whole of the Worship of Christ in the times of the Gospel be divolved upon the Scriptures of the New-Testament He being appointed and deputed by the Father solely to be attended unto for Laws and Directions touching it for which also he came from the bosome of the Father John 1. 18. By whom he hath spoken to us in these last dayes Heb. 1. 2. To whom fulness of Power and Authority is delegated by the Father Mat. 28. 18. From whence the Commission to the Apostles for preaching the Gospel v. 20. doth originally spring and consequently our hearing or attending upon Preachers in that work is to take its measure from the Laws and Statutes which as Lord of the Family he hath given forth thereabout for his Houshold to observe and do Nor 2dly doth Luk. 10. 16. cited in the second place by this Animadverter serve to any other purpose but to cut the throat of the cause he hath at present undertaken the management of They are the words of Christ unto the Seventy whom he sent two and two before his face v. 1. and prove thus much That hearing those that are sent out by Christ is a positive Institution of his and such an Institution that therein we hear him which proves not the lawfulness of attending upon the Ministry of such as act not by vertue of any Authority received from him but the contrary If the Argument Christ here useth be valid That he who heareth them whom he sends in his Name heareth him and he
Audi dicit Dominus non dicit Donatus aut Rogatus aut Vincentius aâ—t Hilarius aut Ambrosius aut Augustinus sed dicit Dominus And Epist 112. I will not have you follow mine authority to think it necessary that you believe any thing therefore because I say it And generally abhorred by the Reformed Churches The Helvetian Confession speaks roundly and fully to this matter Quapropter non patimur nos c. Wherefore we suffer not our selves in controversies of Religion or matters of Faith to be imposed upon with the bare opinions of the Fathers or determinations of Councils much less by received customs or the multitude of persons thinking the same things or by prescription of long time We admit no other Judge of Faith than God himself pronouncing by the holy Scriptures what is true what false what is to be imbraced what not We rest in the judgments of none but such as are spiritual taken from the Word of God Harmon Conf. cap. 2. Certainly Jeremiah and the rest of the Prophets grievously condemned the Councils of the Priests instituted against the Law of God and diligently admonished that we hearken not to Fathers or go in their wayes who walking in their own inventions decline from the Law of God Before the consciences of any can be satisfied in the judgment and practice of the Fathers primitive Writers two things they had need be assured of 1. That what is handed out to them be indeed their sayings and practices whose they are pretended to be For suppose my conscience ought to be satisfied in what they say or do yet I had need be assured that what I reade or hear of their sayings or practices be indeed theirs and not the interpolations or impostures of others fraudulently mixed in their Writings and imouted to them which this Animadverter knows to be no easie matter to assure any body of The most of them have unquestionably been exposed to corruption and adulteration by them into whose hands they have fallen from whom we have received them Particular instances whereof lie near at hand to be produced were it needful Of Ignatius his Epistles some talk much that they are at least wondrously corrupted if not wholly forged and counterfeit were easie to demonstrate To mention only what you have Epist. 2. Fear and reverence your Bishop as Christ for so the holy Apostles commanded you He that obeyeth the Bishop and Presbyters is within the Altar and abides pure but he who doth any thing without the Bishops and Presbyters is without the Altar defiled in his conscience and more miserable than an Infidel For what is a Bishop but one endued with the power of Christ who is God whose prescript as man he follows and obtains Authority more sublime than all Empire and Principality And what is the Presbytery but an holy Council the Counsellors and Assessors of the Bishop And Epist 7. speaking of the same persons Amongst all men I will not say none are more excellent but none can be found so like to God c. Expressions that the simplicity of that Age was wholly ignorant of and could not entertain without a blush nor think of but with great abhorrency of spirit The like may be said of other of the Ancients Ambrose is made to speak after this rate The Episcopal honour and dignity can be by no comparisons adaequated if you compare it to the fulgor of Kings and diadem of Princes this would â—e as much beneath it as if thou shouldst compare Lead to the brightness of Gold For thou mayest see the necks of Kings and Princes bowed down to the knees of Priests c. De Dignitat Sacerd. cap. 2. And cap. 3. There is nothing in this World to be found more excellent than Priests nothing more sublime than Bishops Which those who have in the least enquired into the state of affairs in that Age will be constrained to acknowledge to be counterfeit and spurious The like may be manifested of the rest and of these in other points but that design would require a Treatise by iâ— self larger than we intend this to be But 2ly suppose things with respect to them were otherwise than we have manifested them to be and we could be ascertained that thus they said and writ thus they did and practised we had need ere our consciences could be satisfied be ascertained of one thing more viz. That in their Writings they were as the Prophets and Apostles guided by an unerring Spirit that in their practice they were to be our examples for if I am not assured that what they write is infallibly true I am not to believe it for sure it will not be pleaded that there is any obligation lies upon me to imbrace what any man saith right or wrong because he saith it and yet except I believe it conscience will not cannot be satisfied in their indoctrination Now this is infallibly false Mr. T. knows who writ retractations of a great deal he had writ before and had he lived longer we might have see more Books of retractations And this they themselves acknowledg So Austine I cannot deny but there are many things in my Works as there are in the Writings of my Ancestors which justly and with good discretion may be blamed D. 9. Negat And Anselme writes that in their Books which the Church reads many times are found things corrupt and heretical Comment in 2 Cor. Let the wise Reader peruse their Books and he shall find this true that I say The same may be said of the practice of the Fathers Of what they did we have uncertain rumours wherein they acted exorbitantly and not according to rule they are not to be heeded So that not what the Father 's said and did is sufficient to satisfie my conscience in any point but only what Jehovah speaks in the Scripture All which I say not to detract from the true worth of the Worthies of old but to manifest the weakness of Mr. T. his Assertion That it will not conduce much or be of good use to satisfie mens consciences c. wherein truly it is of no use at all not being appointed by the Lord for such an end though I deny not but to other ends and purposes it may be useful as for stopping the mouths of Adversaries who glory in the Fathers and primitive Writers as if they were all for them To remove prejudices out of the minds of people against Truth upon account of its seeming novelty c. as I said in S. T. Nor shall I at any time refuse for the manifestation of the vain brag of persons that they have all Antiquity on their side though I cannot admit of what they say into my Creed because they say it the only foundation of Faith being the infallible speakings of God in the Scriptures to debate from thence the matters in controversie with Mr. T. And doubt not but it may be made manifestly to appear that things are
far otherwise with respect to the Testimony of the Fathers than is by him intimated and that the footsteps not of the Episcopal Hierarchy Common-Prayer-Book-service Church of England c. but of the way of the Congregational-Churches are to be found in and amongst them And such principles laid down by them that will abundantly justifie persons separating from such a Ministry as that of the Ch. of Engl. Cyprian l. 1. epist 4. tells plainly Nor let the people flatter themselves as if they were free from the contagion of sin when they communicate with a wicked Priest yea that they ought to separate from them wherefore the people that obey the Laws of God and fear him ought to separate themselves from a wicked shepherd and not be present at the sacrifices of a sacrilegious Priest directly contrary to what this Animadverter affirms Sect. 9. Evil persons may be heard as true Ministers And Epist 6. He may by no meanâ— have or keep a Church who is not ordained in the Church viz. to which he is related as Minister which the Ministers of England are not ' Tweâ—e easie to fill many pages with citations to this purpose Mr. T. speaks of Councils and Schoolmen and of some that are not able to examine what is said by them As for the latter of these it had been well for the Church of God if they had never been And the former for the most of them it might have been well without Nazienzen who 't is thought knew as much of them as many other men saith If I must write the truth I am much enclined to flee from all the Councils of Bishops because I never saw a joyful and happy end of any Council nor was there by them any suppression of evils but rather an addition and encrease of them Greg. Naz. ep ad Procul And Luther affirms of the very best of them I understand not that the holy Spirit is in this Council All these Articles are hay stubble wood c. And learned Beza tells us that such was the folly ignorance ambition wickedness of many Bishops in the best times that you would suppose the Devil to be President in their Assemblies Praef. ad N. Test Which if so that which Mr. T. intends as a disparagement will be found to be clean contrary No matter how little we have to do with them had they been studied less than they are and the Scriptures of the Lord more we had 't is more than probable been at a nearer agreement in more controversies than one at this day Had the Lebian Rule of Reformation been laid aside and this Ezratical Golden one been solely made use of in measuring the Temple and them that dwell therein Reformation had been carried on with more celerity and another Gospel-Church-state introduced than many are aware of Sect. 4. Some beams of Light may be communicated by a retrospection into the estate of affairs in the time of the old Law into the present enquiry though the whole thereof be devolved in our present disquisition upon the Scriptures of the New-Testament Gen. 4. 26. considered The Reformation of the then Church by segregation and aggregation The issue hereof was the continuation of their Church-state for about a thousand years after The lawfulness of separation from the Church of England proved by Ainsworth Cotton Bartlet c. No more pollution to be found among those Gen. 4. 26. from whom the Saints then separated than is to be found upon the Church of England The Animadverter begs the question in supposing the Church of England to be a true and rightly constituted Church The end of Separation of calling upon the Name of God Those from whom they separated Gen. 4. in what sense they called upon the Name of God Of the Noachical Separation Gen. 6. The spring of the Apostacy of those from whom they separated Of the old Iron Age. The wickedness of the Church of England The duties we owe to persons from whom we separate IN his fifth Section this Animadverter takes notice of some expressions in S. T. to this purpose That since some beams of Light may be communicated into the present enquiry by a retrospection into the state of things under the Law we are willing to take a little notice of the administration of affairs in the House of God then which after a bare mentioning of what was done by the Faithful in the dayes of Seth Gen. 4. 26. We begin to consider from the time of the giving forth of the Law upon Mount Sinai when we say the People of Israel had a standard set up for them to repair unto and they became as a City on an Hill conspicuous unto all What saith Mr. T. to this Why 1. It will not be easie to discern how some beams of Light may be communicated from a retrospection into the state of affairs of old unto the present enquiry if the whole thereof be devolved on the Scriptures of the New-Testament which being a meer slight and scoff put upon the words of his Antagonist might be passed over in silence That Saints may not receive some beams of Light with respect to their deportment towards the Appointments of Christ now by a view of what was of old instituted and carriage of the Saints then towards those Institutions because the present Institutions in the practice whereof the Saints now are concerned are bottom'd singly upon the Scriptures of the New-Testament had the Animadverter by one Argument laboured to have evinced we should though notwithstanding Mr. T. thinks to the contrary 't is in it self evident they may have further considered it When I find the Lord giving forth Laws to his People of old to walk by and strictly enjoyning them to conform to those Laws without adding any thing of their own thereunto I had thought that the Lord having given forth Laws under the New-Testament for the ordering the affairs of his House now some beams of Light might from hence be communicated touching my deportment towards these Laws from what was done of old and rejecting all mixtures of humane inventions with them which the Soul of the Lord in dayes past manifested his indignation against with relation to his then Institutions The like may be said of the other observations and Laws enjoyned upon that People we have briefly remarked But 2dly he grants he tells us that Dr. Owon hath in his Latine Book of the nature study and progress of true Theology shewed divers corruptions in the Ages before and after the Flood in the pure Worship of God unto Moses his time and that the restitution of true Theology was sometimes by a separation from the Wicked when there was a general Apostacy from the true wayes of God unto a prophanity of his Name as some conceive Gen. 4. 26. is meant either by Blasphemy or setting up of Idol-worship as it was before Abraham's separation Josh 24. 15. Answ 'T is very true that learned person hath done
so in that excellent Treatise and manifested that not the prophaning the Name of God by the wayes mentioned by the Animadverter which they did not but the Reformation of the Church is by those expressions Gen. 4. 26. held forth Two things he tells us the words import 1. That the Saints set up distinct or separated Assemblies for the solemn performance of the Worship of God separating themselves from the Wicked of the day which they had not done before nor had they any need so to do whilst a Reformation might be accomplished without it which it might whilst the Church was contained within the limits of one family viz. by the ejection of the Contumacious 2â—ly That being thus separated they took upon them the peculiar name of the Worshippers or Sons of God which they retained to the next horrible defection from the wayes of God about one thousand years after both which our Interpreters approve who in the Text read then began men to call upon the Name of the Lord and in the margent add to call themselves by the Name of the Lord. That from this act of the Church of God some beams of Light may be communicated to Saints now under the same circumstances they were then touching the duty of segregation and aggregation though bottom'd on New-Testament-Precepts we are apt to conceive but Mr. T. knows better Yea but 2dly this Animadverter thinks that neither by him nor any other is it shewed that a separation was approved from Preachers that teach no worse doctrine than that is held forth by the Articles Homilies c. of the Church of England or from a Church no more polluted by Idolatry or other corruptions in Worship than are charged upon the Publick enjoyned Worship of the Church of England Answ 1. That such a separation as that from the Church of England hath not been proved lawful Mr. T. doth but think The works of Ainsworth Cotton Bartlet c. manifest the contrary 2dly If he mean that it hath not been proved by that learned Author nor any others that those from whom they separated were not more guilty of pollution by Idolatry or other corruptions than the Church of England he is not a little mistaken Dr. Owen in the foresaid place manifests as far as a matter of so long standing can be supposed to be capable of evidence that they were not guilty of Idolatry in the sense that the word is taken by this Animadverter the Worship of the only true God continuing as saith Josephus even to the 7th Age with whom R. Eliezer accords and most of the Ancient Christians as Cyril Epiphanius c. But 3dly Mr. T. pittifully begs the question whilst he talks of separation from a Church no more polluted than the Church of England which should we grant him was never proved lawful nor could be yet would it advantage him nothing except he prove that the Church so called of Engl. was ever a rightly constituted Church of Christ which he knows we deny and though he frequently beg it of us in these Animadversions yet shall we never upon those terms grant him that it is so being abundantly assured of the contrary What pollution and Idolatry the Church of Engl. may be charged with and whether these are sufficient to justifie our separation from her must afterwards be reviewed He adds If Gen. 4. 26. be meant of a Reformation by setting up separate Congregations as Dr. Owen conceives S. 2. cap. 3. it was that therein they might call on the Name of the Lord which shews it was from them that did not call on the Name of the Lord not from them that did as in the Worship of the Church of Engl. Answ 1. Others beside that learned man judge the words import a Reformation by setting up Separate Congregations So doth Dr. Willet who I dare say Mr. T. will acquit of the guilt of Separation who having rejected other interpretations of the words fixeth upon this asserted by him But now saith he when as the Worship of God began to be corrupted and prophaned in the wicked posterity of Cain then Adam Seth and other of the Righteous Seed began publickly to exercise Religion and to have their holy Meetings and Assemblies for the Service of God And afterwards more fully from Mercerus Wherefore the true meaning is as before expressed that now the Church of God being increased to a full number did make a publick Separation in their Worship from the generation of the Wicked and began apart in a solemn manner to worship God But 2dly That they separated to call on the Name of the Lord is true The end of their Separation was to worship God as a people alone from the wicked of the world amongst whom they lived according to his own Appointments nor can a Separation from any for any other ends be justified But this evidenceth that those they separated from did not call on the Name of the Lord. Ans Not at all They did call upon his Name That there was no Worship amongst them will not be asserted No Nation under the thickest darkness that ever overspred the World but had some worship of the Godds amongst them The worship of Idols properly so called was not yet invented as was said from Josephus c. nor introduced so that 't is evident they did call upon the Name of the Lord i. e. they had not rejected the true God nor all Worship of him This indeed follows that they had much degenerated in their Worship of him This we prove of the Church of England which would justifie our Separation from it as it did theirs from them could no more be said therein As for what he saith of Noahs Separation that it was from men that had fill'd the earth with violence 'T is true they had done so and that with other things mentioned chap. 6. 1 2 3 4 5 11. was the ground of Noah's Separation from them and God's sweeping destruction upon them Their apostacy from the pure Wayes of God that began in their toleration of the Wicked upon carnal respects in their societies arose at length to that height that the whole Earth was corrupt i. e. all the inhabitants of the World except Noah and his Family had depraved God's pure Worship as precious Ainsworth expounds it and the word frequently signifies Exod. 32. 7. Deut. 32. 5. Judg. 2. 19. 2 Chron. 27. 2. with 2 King 15. 35. and filled with Violence or Injustice and cruel dealings to men The usual pair we find walking hand in hand all along the Scripture Degeneracy in respect of Worship in the Ecclesiastical Violence and Oppression in the Civil state And now the Animadverter will yeeld it necessary to separate which is as much as we need to justifie our Separation Degeneracy of Worshop we prove the Church of England guilty of and Violence and Oppression open Unrighteousness and Injustice we every where meet with As if the Iron-Age had again took
Of their rise from the customs and manner of the Nations directly contrary to many precepts The introduction of mens Inventions into the Worship of God idolatrous Will-worship Idolatry The judgment of the Ancients and others thereabout A departure from the Institutions of God to the Customs of the Nations called in Scripture a forsaking of God Several Scriptures reviewed Of the Jews worshipping other Godds How these things are applicable to the Church of England IN Sect. 9. This Animadverter examines what was asserted in S. T. touching the Apostasie of the Church of the Jews from the pure Institutions of the Lord mingling therewith the Inventions of Men and Customs of the Nations of which God sorely complaines and for it severely punisheth them the Contests of God from first to last being bottomed upon this foot of account which as it relates to the People of the Jews he acknowledgeth the truth of But to apply these things with the threatnings and punishments in the places mentioned to the imposing or using of such Ceremonies as are retained in the Church of England is a gross abuse Answ 1. But who applied them hereunto The utmost of the Athors intention in this assertion was only to manifest That a Church might be wonderfully gathered and separated by the Lord out of the World taken near to himself for his People yet soon apostatize and depart from him which the Jews did From whence I thought it had been lawful to conclude That another Church or Churches except some special Priviledge or grant to the contrary given to them of the Lord could be produced might likewise apostatize from God which when applied to the Church of England as â—e calls it only amounts to thus much that supposing it once was a true Church 't is possible if it hath not already it may apostatize and depart from God which Mr. T. will not deny And that this was the utmost of my intendment in this matter is evident from Q. 7. P. 11. Where are these words Whether any Church in the world we speak of a visible instituted Church hath greater security against Apostasie from God and that sore Judgment of having its Candlestick removed and being unchurched than the People of the Jews had If not Then whether supposing a National Church of the Institution of Christ it may not so come to pass that it may be so overspread with corruptions that it may lose the essence of a Church and justly be disrobed of that appellation Yet upon second thoughts I see not that there is such a vast discrepancy betwixt the Inventions of men charged upon the Jews for which they were threatned and punished and the Inventions are to be found in the Church of England as this Animadverter would compel us to the belief of He tells us 1. That their Inventions were expresly forbidden And are not the Ceremonies of the Church of England Inventions of Men he grants at least some of them to be Now all the Inventions of man in the Worship of God relating to it as such were then and now expresly forbidden whilest he supposeth the contrary he doth but beg the Question by the second Commandment and elsewhere as hath been shewed The learned Dr. Willet in his Coment on the 2d Com. tells us That the true Worship of God which according to his nature must be spiritual is commanded in this 2d Precept and that he will be worshipped according to his Will revealed in his Word to which it is not lawful to add to or take any thing therefrom as the Lord said to Moses Exod. 25. 9. He further acquaints us That all other kinds of superstitious Worship devised by man which the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Will-worship Col. 2. 23. for we must saith he be contented with Rites and Ceremonies prescribed of God himself and the application of things of themselves indifferent so unto the Service of God as to make them a necessary part thereof is condemned by this Precept 2dly Mr. T. asserts That the Ceremonies of the Church of England are confessed out of the Case of Worship in themselves to be things indifferent Answ 1. And were there no Ceremonies amongst the Jews confessed out of the case of Worship to be so This Animadverter knows the contrary 2. By what authority doth any of the children of men make that necessary in case of Worship that is confessedly not so out of it i. e. make it a part of Worship for if necessary in case of Worship 't is evidently made a part thereof without which it cannot acceptablly be performed I confess Dr. Foen in Comitiis Oxon. An. 1605. one of their own Poets sings In Domini cultu si quid medium esse videtur Quod populti dubio stat cadit arbitrio Hoc Sacro-sancta parens Ecclesia si modo sanxit Inque sacris cultum hunc si velit esse ratum Non erit hic cultus medius cogetur ad illum Quisque necessarius hic quoque cultus erit Wherein he tels us That if any thing be indifferent in the Worship of God and holy-mother-Holy-Mother-Church shall establish and confirm it it ceaseth to be indifferent and becomes necessary Worship which every one is to be compelled to In which he speaks shall I say like a true Son of the Church of England or of Rome But he forgets to tell us upon what Scripture he bottoms these two Assertions First That there is any thing relating to the Worship of God as such of an indifferent nature Secondly That 't is in the power of the Church to make that which is left indifferent by the Lord a necessary Worship nor can he produce any but the unwritten Word or Law communicated to the Pope or his Conclave I know not when and kept I know not where which will prove no better at best than the proof the Jews bring for their Fopperies since their Apostacy and scattering abroad out of their Talmudical Writers or the Turks from their Alcoran i. e. frivolous and ridiculous This is generally decried and exploded by Protestant Writers Peter Martyr In Epist ad Hoop Episcop Glocest affirms of the English Ceremonies That Quoad aliter facere non liceat i. e. in their imposition as necessary parts of Worship they were grievous and burdensom Certain Princes of Germany to please Charles the Emperor Imposed the Surplice and other Rites upon the Ministers of their several Territories and are all condemned Supplicat Teolog German A. 1561. for this That they caused to sigh the Spirit of God and the hearts of good men It is Blasphemy to think that any outward thing may be made a Sign in the Church of any thing that is spiritual as the Cross in Baptism is unless it be expresly ordained in the Word and Commanded by God himself to be used to that end saith Lambert Danaeus Cont. Bellar. de Cult Sanct. Lib. 3. Cap. 7. Contrary whereto is the Doctrine of none of the Reformed Churches
4 and 5 of S. T. And now let the judicious Reader consider the places produced Deut. 32. 18. Jer. 23. 27. and 9. 13 14. and 15. 6. Ezr. 9. 10. Jer. 16. 11 12. and 19. 4 5. and I doubt not but he will say that they are not grosly abused as Mr. T. speaks when applied though we did not do so to the imposition or use of the Ceremonies in the Church of England 'T is true the Jews are in some of the places mentioned accused with worshipping of Idols but the great thing that is charged upon them is their departing from the Appointments of the Lord which had they not done they had never worshiped those false Godds who yet so far as I am able to discern were not strictly the Object of their Worship but false Mediums through which they worshiped and went to the true God as others do through the Common-Prayer-Book-Service as great an Idol as ever was in the World and as much the invention of man as the Calf in the Wilderness or the Calves at Dan and Bethel Sect. 9. Of the confidence of the People of the Jews under their Apostasie that they were the People of God Their Persecution even to death of such as testified against their Innovations The Church and Ministers of England guilty of such Innovations as the Prophets Christ c. condemned the Jews for Our bearing Testimony against these hath no tendency to the infringment of the Peace of the Nation The way of ridged Conformity no Basis sufficient to support the Nations Peace The saying of Cyril The unjust Accusations of Mr. T. against us WHat I remark in the fifth place touching the People of the Jews that notwithstanding their Apostasie they remained confident that they were the People of God and persecuted and put to death the Prophets and Servants of the Lord that bore their Testimony against their Innovations Mr. T. grants to be true Sect. 10. But intimates 1. That the People and Teachers of England are not guilty of such Innovations as the Prophets Christ and his Apostles charged upon the Jews Whether they are or no let the judicious Reader judge from what is offered in the foregoing Section To which we shall only add that Mal. 1. 6 7. may most truly be spoken of them They call God indeed Father and Master but they fear and reverence others as such whose Canons and Constitutions they are bound to yeeld Canonical obedience unto They despise his Name by offering polluted bread upon his Altar a service not commanded by him that hath been polluted defiled by Antichrist Nor can they be cleared from that imputation of Christ Mat. 15. 9. Teaching for Doctrines the Commandments of men Which that they do Mr. T. himself in his Fermentum Pharisaeorum yet speaketh and every one knows So that by this Animadverters confession we do well to bear our Testimony against them 2dly That our witnessing against them tends to infringe the publick Peace Answ This was an accusation managed in every day against the witnesses of Christ The Prophets infringed the Peace so did Christ the Apostles c. It was thought therefore not to be for the safety of the Nations to suffer them to live And Mr. T. doth what he can by such wicked and unchristian intimations as these to irritate the present Rulers to proceed against us in like manner Which through the grace of the Lord is a small matter to us who would not account our lives dear â—o our selves so we may finish our work and testimony for Christ with faithfulness and joy What peace these expressions will in the review of them administer to Mr. T. I know not I am sure they will be bitterness in the latter end For our parts where is the person that can testifie ought against us as the disturbers of the peace of the Nation Are there any in it that do more covet and desire the introducing what may and will most assuredly be a Basis to support its continual peace and welfare The way of rigid Conformity will never do it as some hundreds of years experience manifest To this Animadverter I shall only further say as Cyril of old Cyril Epist ad Cleric Constan in Concil Ephes p. 72. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Are we Enemies to Peace In no wise we rather will pull it to us with violence so that the true Faith withal may be confessed If ouâ— Testimony do not eventually rectify any thing we cannot help it 't is no other than what the servants of God yea Christ himself his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 servant met with The people would go on in their superstitious practices say what they could in the Name of the Lord unto them yet were they bound to testify against them This is our comfort that our judgement is with the Lord and our reward with our God That this Animadverter accuseth us of being guilty of Calumny and our practice as proceeding not from holy zeal but evil passion we are not much conceâ—ned 'T is a small matter to be judged of mans day we must shortly stand before an higher Tribunal whither we can chearfully appeal and heartily wish that Mr. T. had manifested less passion and more holy zeal in this Treatise than I am able to discern then would he have had greater cause of rejoycing in the day of Christ Sect. 10. Of the false Prophets that were amongst the Jews To whom the Ministers of England bear a great resemblance manifested in 6 particulars Isa 9. 15. and 28. 7 8. Jer. 23. 11. Zeph. 3. 4. Hos 9. 8. 2 Pet. 2. 1. explained To prophesie lies in the Name of the Lord what Ecclesiastical Canons against the practice of the present Ministers To do violence to the Law to be a snare of a fowler What they import 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or false Teachers who they are Damnable Heresies what and why so called Denying the Lord that bought them what it imports The Plea of the Animadverter for the Church and Ministers of England not much better than what was or might have been made use of by Jeroboam himself WHat I mention in the 6th place touching the false Prophets that were amongst them of Old who ran before they were sent and prophesied smooth things to them in the name of the Lord according to the desire of the heart of them and their Rulers upon the account whereof they were in great esteem amongst them Mr. T. grants But intimates 1. That the Ministers of England are not such as the texts produced describe and therefore those that accuse them as if they were such are false accusers Answ But Ne saevi magne Sacerdos Have a little patience and we doubt not but to manifest that they bear a very great resemblance and likeness to them 1st Did they run before they were sent Jer. 14. 14 21. and 23. 21. i. e. pretend to come and act in the Name of the Lord when he never commanded them nor
that if her Worship be Fornication the Worship of England being the very Worship of Rome is so too From which Mr. T. tells us in this Sect. without controversie the People of God were to separate and have no communion with any in So that Habemus confitentem reum He passeth sentence upon himself in having communion with and pleading for the Church and Worship of England and aquits the Innocent in their righteous Separation there-from in that very Treatise he designed to justifie the one and condemn the other That which is further is a most sorry begging of the Question a piece of Sophistry this Animadverter is frequently guilty of the sum is But neither the Texts alledged nor any other do require separation from the Worship of God or the Ministers of God that are in some things corrupt even in their ministration which he exemplifies in Samuels ministring before the Lord and Hannâ—h's presenting him and her self at the solemn Feasts when Hophni and Phinehas did corrupt the Worship of God And those of Judah were not to separate from the service at Jerusalem which was to God while there was burning incense and sacriâ—icing on the high-places and though there were sundry corruptions in the Church and Services of the Jews yet did Christ joyn in the publick Service of the Temple and perswaded the cleansed Leaper to offer the Gift Moses had commanded From whence he infers That though there should be some degree of corruption in Worship yet this is not sufficient to justifie our Separation from the Church and Ministers of England Answ 1. That every corruption in Worship that every diâ—order in Church-administrations is a sufficient warrant for separation from the Worship Church or Churches that are of Divine Institution as was the Worship and Church at Jerusalem I no where asserâ— never thought 2dly Whilest from hâ—nce the Animadverter infers That though there should be some degree of Corruption in Worship yet this is not sufficient to justifie our separation from the Ministers and Church of England He doth but like an unwise Souldier that not well heeding the ground he stands on is displaying his Colours till he sinks into the Earth There is one thing wanting to his Inference that makes it too light to pass with persons but of ordinary understanding viz. That the Church oâ— England is a true Church the Worship thereof the true Worship of God a strong supposition whereof instead of evident demonstration is the Basis upon which the inference is built For what though there were Corruptions in the Church and Worship of Israel in Samuels time in Christ's time What if notwithstanding these Corruptions it were noâ— the duty of persons to separate from that Church and Worship which was originally from God what is this to the case of separation from the Church and Worship of England which this Animadverter knows we deny to be of God which when he or any one for him shall prove to be I do faithfully assure him never to plead for nor practise separation more which I speak from an assured confidence they can never be able so to do Though otherwise upon supposition it could be proved a true Church at first rightly constituted according to the mind of Christ such corruptions are to be found upon it that are sufficient to jâ—stifie any mans peaceable separation from it Though every corruption in Worship and Church-Administrations as was said will not do so There is nothing in this 4th Sect. of that moment as to require our stay in the consideration thereof Whether those eight Positions asserted in S. T. touching the management of affairs of old be evidently comprized in the Scripture or no may be perceived by the examination of Mr. T. his exceptions against them let the Christian and judicious Reader judge I argue not from thence by way of Analogy though I conceive the Institution being founded upon some command of Christ in the New Test the only warrant for the practice of Gospel-Appointments To argue from the carriage and deportment of Saints to Divine Ordinances of old to the carriage of Saints towards New Test Institutions from parity of Reason is neither irrational nor unwarrantable which when Mr. T. proves it to be or attempts to do so his Arguments shall be considered his second and third Sect. in his second part of the review of the dispute about Paedo-Baptism to which he directs us spake not a word hereunto as he knows Sect. 13. Of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it imports Its acceptions in the Scripture 1 Cor. 12. 28. and 15. 9. Act. 4. 32. opened The Churches of Asia Galatia Judaea not National Diocesan or Provincial but particular Churches The foundation of Diocesan Churches Mat. 16. 18. and 18. 17. expounded By the Church not meant the Pope and his Cardinals a Synod the Bishop or Chancellors Court the Magistrate the Presbytery nor select Arbitrators but the whole Church consisting of Elders and Brethren proved IN Sect. 15th Mr. T. begins to consider the Queries in the Preface of S. T. and in answer to the first Query whether there be any National Church of the Institution of Christ under the Oeconomy of the Gospel he falls upon the consideration of the word Church and tells us in the New Testament it s taken for 1. An assembly of Unbelievers Act. 19. 32 39 40. 2dly For the Congregation of Israel in the Wilderness Acts 7. 38. 3 dly The Universal Church whether visible or invisible 1 Cor. 12. 28. Heb. 12. 23. Ephes 1. 22. 4 thly The visible Church indefinitely but not universally 1 Cor. 15. 9. 5 thly The Church Topical as of a City Town or House Act. 8. 1. Philem. 2. or of a Country or Nation and then it s put in the Plural Number as the Churches of Asia Galatia Judaea Answ 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Church is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to advocate or call out Because as saith Musculus in Rom. 1. 7. the Church is a number called out from the rest and in the general signifies any company of men singled out or separated from the rest for any end or purpose whatsoever That 't is of various acceptations in the Scripture cannot be denied some of which are rightly assigned by the Animadverter First 'T is taken for an Assembly of Unbelievers Acts 19. 32. 39. Secondly For the Congregation of Israel in the Wilderness Acts 7. 38. But Thirdly As touching the third acceptation of the word instanced in by this Animadverter we must crave leave a little to demur about it 1st If by the Universal Church visible he mean that which some call the Church-Catholick visible consisting of the universality of men professing the Doctrine of the Gospel and yeelding obedience thereunto throughout the World I do very much question whether the name of the Church be given to them throughout the Scripture The places instanc'd in by this Animadverter are remote from the proof of any
such thing 1 Cor. 12. 28. speaks not a tittle to it For 1. The Church vers 28. is the Body of Christ vers 27. This Paul tells them the Church of Corinth they were and every Saint in the Church a Member in particular 2. 'T is such a Church amongst whom a Schism might be vers 25. as in the Church of Corinth there actually was which was the occasion of Pauls writing to them That there should be no schism in the Body But Schism is entirely in one Church amongst the members of one particular Society saith that learned man J. O. in his Treatise of Schism Besides 3. It will be hard to prove that in the Church catholick-visible as such Officers are set and placed as 't is vers 28 29. These were in the Church of Corinth which was founded by Paul Acts 18. 8 9 10. Probably Peter had been there for he intimâ—tes That at least some of them had gloried overmuch in him 1 Cor. 3. 21 22. Cephas i. e. Peter Prâ—â—hets Teachers Miracles Gifts of heaâ—ing Helps Governments diversities of Tongues were found amongst them as is known Some of these there is no question but they relate to a particular Church That the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Teachers here are the same who are elsewhere called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presbyters Elders and Overseers Mr. T. will not I presume deny Arguments lie near at hand for the demonstration thereof were it needful These are placed of God in particular Churches relate to them as such Acts 14. 23. 15. 2 4 6 22 23 16. 4. 20. 17. 21. 18. Tit. 1. 5. Jam. 5. 14. Act. 20. 28. Nor am I singular in the application of this Scripture to the particular Church of Corinth Pareus hath these words upon the place Et quia c. And because he had said that the Church of the Corinthians was the Body of Christ c. manifesting his consent and harmony with us herein that Paul is not treating of the Church-Catholick-visible but of a particular Church of Christ viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Church of God that was in Corinth Nor can this Scripture be meant of the invisible Church of Christ for in it God hath placed no Officers that I know of nor will the Animadverter say he hath 2dly If by the Universal Church-visible he mean the Elect of God redeemed sanctified justified by the spirit of the Lord and the blood of Jesus These are indeed called by the name of the Church in Heb. 12. 23. Eph. 1. 22. To which we may add Mat. 16. 28. Eph. 5. 25 26. That the word Church 1 Cor. 15. 9. is taken for the visible Church indefinitely I cannot subscribe to Possible by the Church of God he means First The Churches of God by an usual Figure there being in those dayes few or no Believers but were added to one Church or other as might easily be demonstrated Acts 2. 41 42. and Acts 4. 32. The multitude of Believers is a Paraphrastical description of the Church Acts 5. 11. The great care of the Apostles was to reduce them that embraced and believed the Gospel into a Church-state or that Order of the Gospel which however oppugned by Mr. T. will be found to be of the Institution of Christ As is evident from the Churches in Jerusalem Acts 7. Samaria chap. 8. Antioch Chap. 14 15. In Syria Cilicia Acts 15. 41. Phrygia Galatia Acts 16. 5 6. Macedonia Chap. 16. Thessalonica Chap. 17. Achaia Chap. 18. Ephesus Chap. 19. Asia Rev. 1. and 2. and 3. Rome Rom. 1. c. planted by them notwithstanding the utmost attempts of the power of darkness or great Red Dragon in the Roman Pagan Empire and of the Children of the Kingdom or the chief Priests Scribes Pharisees Rulers multitudes of People especially of the baser sort fit for any desperate design contradicting blaspheming opposing them herein When once we read of the Gospel preached and mingled with Faith in them that hear it the next news we frequently hear is that these Believers embody together for the worshiping God in the same numerical Ordinances the enjoyment of those priviledges and mutual performance of those duties which in a scattered individual state and capacity they were not capable of Though Secondly By way of eminency he might in that expression and no doubt he did so I persecuted the Church of God have his eye upon that famous Church of Jerusalem in the persecution and dispersion whereof he had it seems no mean hand Acts 7. 58. and 8. 3 4. As for Saul he made havock of Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he laid waste the Church entering into every house halling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by force and violence dragging them along the ground both men and women he committed them to Prison And the very truth is this is the most considerable instance if not the only one of Sauls Persecuting the Church of God 'T is true Acts 9. 1. 't is said And Saul breathing out threatnings and slaughters against the Disciples of the Lord but that only imports the wrath and fury that was in his spirit against them and resolution to persecute imprison waste and destroy them the usual issue of blind zeal for the Tradition of their Fathers in other places as he had already done at Jerusalem For which end he procures Letters to Damascus to bring men and women disciples bound to Jerusalem that he should find of this Heresie there But Oh the wonder of Love Before he arrive thither Christ way-layes him speakes from Heaven to him converts him and sets him upon preaching up that very way and truth he was thus violently persecuting and setting himself against So that not the visible Church indifinitely taken but some particular Churches of Jesus Christ and in especial and by way of eminency that famous Church at Jerusalem is intended 1 Cor. 15. 9. That which Mr. T. mentions in the 5 th place That the word Church is taken for the Church Topical i. e. A particular Church of Christ or a company of Believers dwelling in this or that place giving no themselves to the Lord and one another according to his will walking to gether in the fellowship of the Gospel and meeting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same place for the worshiping God in the same numerical Ordinances according to the prescription will and institution of Christ Acts 8. 1. 1 Cor. 1. 1. Ephes 1. 1. and many other places Of which Chap. 4. of S. T. we assent to as true But that we should ever subscribe 6thly To that dictate of the Animadverter That Church in Scripture is taken for a Church of a Country or Nation and then it is put in the Plural Number as the Churches of Asia Galatia Judaea being so dissonant to truth and contrary to the express language of the Spirit of the Lord he could never imagine For the Churches of Asia Christ tells us expresly they were Seven
is not from Heaven but the issue of humane pâ—udence c. So that to them or their Rulers and Officers as such we owe no tribute or respect by vertue of any Institution of Christ which they are as he acknowledgeth and that truly destitute of ' Tweâ—e easie to fill many pages with citations of Authors speaking to this matter Whereas originally there was a small uncertain number of Presbyters at Roms they were brought to a certain number and order by Cletuâ— and Evaristus Popes of Rome First Cletus reduced the Presbytery of Rome to the number of twenty five Afterwards Evaristus about the year of Christ 100 appointed and prescribed a several Parish to every one of these Presbyters which Parishes were afterwards â—nlarged and had their bounds and limits more perfectly and more exactly prescribed to them by Pope Dyonisius as was said about the year of Christ 260 After which time Marcâ—llus about the year of Christ 305 limited the number of those titles which anciently were first given to the Presbyters by Evaristus and did by Decree constitute That there should be in Rome 25 as it were so many Diocesses for the more convenient baptizing of such Gentiles as were daily converted to Christian Religion Onuphrius Panvinius de praecipuis urbis Romae Basiliciâ— And Selden in his History of Tythes chap. 6. Sect. 3. writes thus For Parish Churches it is plain that as Metropolitan See's Patriaâ—chats Exarchates in the Eastern Church Bishopricks these greater dignities were most usually at first ordained and limited according to the distinction of Seats of Government and inferiour Cities that had been assigned to the Substitutes or Vicarii of the Praefect Pratorio or Vice-Roys of the East and Western-Empire So were Parishes appointed and divided to several Ministers within the Ecclesiastical rule of these dignities according to the conveniences of Country-Towns and Villages one or more or less of such as being but small Territories might not by the Canons be Bishopricks to a Parish The word Parish at first denoting a whole Bishoprick which is but as a great Parish and signifies no other â—han Diocesâ— but afterwards being confined to what our common language restrains it The Curats of these Parishes were such as the Bishops appointed under him to have cure of souls in them and were called Presbyterii Parochiani i. e. Parish-Presbyters But thus far of this matter As touching what Mr. T. adds that there is no precept about the defining how many should go to a Church or be accounted to belong to one Church c. We answer 1. That 't is very impertinently produced by him tending not at all to the matter in hand such a visible non-sequitur as he will never be able to make good How many should go to a Church we have no precept of Christ directing and enjoyning us Ergo no Institution of a Church by preception or command But 2dly That we are in this matter wholly destitute of Law or Rule is a mistake of this Animadverter First Mat. 18. 20. manifests that the Church cannot well consist of fewer than seven For 1. there is the Brother offending 2dly Two or three reproving this offending Brother And 3dly the Church before whom the matter is to be brought for final determination which cannot be supposed to be fewer if so few as the persons bringing it before them Secondly That they be no more than can conveniently meet together in one place and so that they may hear and be edified which is the great end of Church-communion the Scripture plainly intimates 1 Cor. 14. 23. If therefore the whole Church be come together in one place ver 26. let all things be done unto edifying But if all cannot hear they cannot be edified So wide off the mark of Truth is his Assertion that neither Christ nor his Apostles have given us any Rule or Law of bounding or modelling Churches which though how many members may be added to a Church be not expresly prescribed he hath done That Text Mat. 18. 17. seems much to perplex this Animadverter what is meant by Church there he cannot tell 'T is uncertain he saith whether the Christian Civil Judicatory or Ecclesiastical Consistory or Congregational Assembly of Believers or some select Arbitrators be meant Of the three first of these we have spoken already and manifested that not the Jewish Synedrium but the Christian Church not the Christian Civil Judicatory or Ecclesiastical Consistory is intended by the Church here That select Arbitrators should be meant is the first-born of improbabilities 1. They are no where called a Church in the Scripture 2. The Church in the Text are such a company to whom the party or parties aggrieved may presently have their recourse which to select Arbitrators they cannot have they must first be chosen of which notwithstanding there is not the least tittle in the Text. 3. Here is no mention of the consent of the party offending in the election of the Arbitrators which of right ought in such cases to be 4. From the Church here there seems to lye no appeal 5. The Sentence pronounced by the Church is a Sentence confirmed in Heaven ver 18. which Mr. T. upon second thoughts will not say can be affirmed of the Sentence of his select Arbitrators Yea 6ly if the party offending will not hear the Church he is to be accounted as an Heathen i. e. they are to hold no religious communion with him and Publican i. â— withholding from them familiar civil communion but I much question whether it be my duty to carry it so to a Brother that shall refuse to submit to the sentence of Mr. Tombs his select Arbitrators especially if he had no hand in their election never referr'd his affairs to their arbitrement testifies his willingness to hearken to the Church and stand to their determination therein But 't is time we attend the reasons this Animadverter gives of his opinion The first whereof is The offence is private that might be remitted by the party offended Answ 1. If by private he mean such an offence as was only known to them two it 's granted The words are a direction from Christ to Brethren how to carry it each to other in case of secret and private scandals and offences for when the fact is open publick and notorious there needs not this private admonition another way of procedure is directed to and established 1 Tim. 5. 20. Those that sin viz. cum scandalo Ecclesia saith Piscator rebuke before all that others also may fear And the Church of Corinth without any such previous process was bound the fact being publick and notorious to excommunicate and purge out from amongst them that wicked person 1 Cor. 5. 2 4 5 7. but it follows not that because the offence in his sense is privâ—te that therefore by Church must be meant not a particular instituted Church but select Arbitrators But 't is more than probable by private he means such a particular
injury or offence committed against his Brother that is not a sin against God but in this sense we deny the offence here to be private and had Mr. T. by one Argument endeavoured to have evinced it he had done something a failure wherein renders the ensuing fabrick liable to sink with its own weight 1. Sins against our Brother are sins against God Psal 51. 4. Against thee only have I sinned saith David touching the wickedness he had wrought in the matter of Uriah 2. The word rendred trespass against thee Mat. 18. 15. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies properly to erre from the prefixed mark metaphorically to sin a sin or to do that which is contrary to the Law of God Alsted in Lex Theol. which though by it we are injured as a sin is properly against God As all Indictments in criminal pleas are stiled against the King his Crown and Dignity Nor can the Animadverter give one instance throughout the whole New-Testament of the use of the word for such a private offence or scandal committed against a Brother as is not a sin and transgression against God What he adds 2dly That the Brother against whom the trespass is committed might remit or forgive it is 1. more than the Scripture will justifie him in asserting Must be received cum grano Salis with caution or 't is plainly atheological 1. If he mean he might remit or forgive it so far as it was an injury to him 't is granted in â—ome cases he might but it is also a sin against God which he must not suffer to rest upon his Brother Levit. 19. 17. 2. If he mean that upon an acknowledgment of the offence and manifestation of sorrow and repentance so far as he is able to discern unfeigned he be bound to own and receive him as formerly without acquainting any others or the Church with it 't is undoubtedly true He hath attained the utmost end aimed at in the whole process viz. the conviction and bringing the offender to repentance and therefore need not advance one step further to do so were frivilous ridiculous irregular sinful an open breach upon all the rules of charity enjoyned by Christ But yet it follows not that by Church is not meant a particular Congregation but select Arbitrators When Mr. T. proves the consequence of this proposition The offended Brother may forgive the Offender upon his confession of and sorrow for his trespass committed so as to own him for a Brother without publishing his fault that was only known to them two to any other therefore by Church to whom without such acknowledgment and repentance he was to have communicated it we are to understand select Arbitrators I will be his convert In what he adds that there is no act ascribed to the Church save an Admonition to the injurious Brother to do right to him whom he hath wronged this Animadverter is evidently mistaken For 1st Here is a Juridicial Sentence ascribed to the Church vers 18. Verily I say unto you the Church whatsoever ye shall bind on Earth c. 2dly The issue or consequence of this Juridicial Sentence is That hâ— is to the Church for what one is lawfully to a part of the Body he is to the whole as a Heathen or Publican i. e. shut out of their Communion or Fellowship But Mr. T. is sure he tells us the Publicans were not excluded a sacris Answ 1. If by sacra he means those Ordinances that peculiarly related to them as members of the Judaical Church and by Publicans unproselyted uncircumcised Publicans 't is most false that such were not excluded a sacris They might not partake of the Passover with them to instance in no more particulars Exod. 12. 48. And Maimonides in Korban Pesach Cap. 5. Sect. 5. tells us That as the Circumcision of himself omitted debarreth him from keeping the Passover so doth the circumcision of his Sons and his Servants c. if omitted And if he kill it before he do circumcise them it is unlawful Of which R. Menacheâ— renders a reason on Exod. 12. Whilest the power of uncleanness and the superfluous foreskin is upon him c. he is unfit to be united with the divine Majesty c. 2. If by sacra he mean coming to their Synagogueâ— to hear them Preach or Expound the Law he speaks nothing to the purpose an Excommunicated person may come to the Church-Assemblies and hear and see what is done there as may an Heathen The Scripture instanc't in affords not the least sanctuary to his Assertion First 'T is a Parable and so it may be a supposition of what never was Secondly 'T is spoken it seems of a broken converted Publican He looked down smote upon his Breast cried out The Lord be merciful to me a sinner Thirdly 'T is not said that he joyned with the Jewish Church in any act of Worship That he went up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Holy the whole building of the Temple consisting of an inward and outward Court is so called to pray is Parabolically said of him as of the Pharisee but both the one and the other prayed by themselves severally and apart vers 11. The Pharisee stood and prayed thus with himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word for word standing to himself or apart from the Publican he prayed these things O God I thank thee c. vers 13. And the Publican 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 standing a far off viz. in the first Court of the Temple where all sorts of People Publicans and Sinners might come 1 Kings 8. 41. Fourthly 'T is most certain and the Animadverter cannot be ignorant hereof That the Publicans were excluded not only a sacris which they were but also from Civil Communion so far as possibly they could insomuch as it was a great crime charged upon Christ by them That heate and drank with Publicans and Sinners and that more than once Matth. 9. 11. and 11. 19. Mark 2. 16. Luke 5. 30. and 7. 34. Accordingly upon this sentence of the Church upon the Offender the Members of the Society are to carry it towards him not only as towards a Heathen with whom they might have civil Commerce but as towards a Publican with whom they at that day had none 1 Cor. 5. 11. 2 Thes 3. 14. And he that should have seen the Publican Luke 18. if there was ever such a thing done praying in one Court and the Pharisee in another or if in the same Court one at one Corner and the other at the other apart by themselves would scarce have concluded that they held Communion together or inferred therefore the Publicans were not excluded a sacris Which Consequence Mr. T. will take time to make good usque ad Graecas Calendas It remains That forasmuch as by Church Mat. 18. 17. is not meant the Jâ—â—ish Synedrium nor the Lord Bishop and his Consistory nor the Civil Magistrate nor the Presbyterie nor Mr. T. his Select
and they also which pierced him and all kindreds of the Earth shall wail because of him And Mat. 24. 30. Then shall appear the Sign of the Son of Man either per Synechdochen the great signs of Glory and Majesty which then shall compass him round about or the Son of Man himself as the sign of Circumcision is nothing else but Circumcision it self in Heaven And then shall all the Tribes of the Earth mourn and they shall see the Son of Man coming in the Clouds of Heaven viz. in Majesty and great glory The sight whereof shall be the meaâ—s of their miraculous Conversion Accordingly you have here in Isa 66. vers 5. The appearing of the Lord. The issue whereof is 1 The ruine of his enemies vers 6 14 15 16 where you have Christs appearance largely discoursed of Rev. 19. 2 The Conversion and Restauration of the Jews vers 7 8 9. 3 The concomitant Glory in the new Heaven and new Earth state or the time of the restitution of all things vers 10 11 12 13 14 22 23. All which considered I humbly conceive I had ground enough to assert That Isa 66. 8. is a Prophesie expresly relating to the Jews and their miraculous Conversion That because t is said Rom. 11. 25 26. When the fullness of the Gentiles is come in all Israel shall be saved Therefore I may find something of a National Church consisting of several Parish Churches bounded by old Customs Laws Constitutions c. in subordination to Diocesan Metropolitan Churches with their several Officers of Priests Arch-Deacons Bishops Arch-Bishops on the head of them which is the National Church we are enquiring after in Isa 66. 8. is a Consequence I shall never see Mr. T. make good That he should do so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst the number of those things that are impossible And once for all I desire him when he writes next not to think so highly of himself as to conceit that his dictates must pass without controle but to remember he is as well as other men obliged to give us a reason of them else we shall not think our selves bound to take any further notice of them then to reject them as sayings of no weight or value Sect. 15. Of National Ministers Peter Paul Titus no National Ministers Ephes 4. 11 12 13 explained The Body of Christ there not the Church-Catholick visible but a particular Church of Christ proved Pastors and Teachers are only belonging to one particular Congregation If a man be a Minister by the appointment of Christ of a Church-Catholick visible he cannot be a Minister of Christ of a National Church The Ministers of Christ are either Extraordinary or Ordinary Of Saints Interest in each 1 Cor. 3. 22 23 expounded THE second Querie in the S. T. is 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 To this Mr. T. pretends to answer Sect. 16. And after conjectures of what I mean by National Ministers he gives us such a description of them as he could not sure think any man besides himself would subscribe to but it served his design he thought By National Ministers I mean such as are members of a National Church related to it as the Ministers thereof as such Ordained and set apart by National Officers bound up by its Canons and Laws in their Ministrations who when Mr. T. shall prove to be Ministers of Christ he will be supposed to say something in answer to the Querie which as yet he hath not done His ensuing Arguments speak not a word for such National Ministers himself being Judge 1st Peter though he had the Apostleship of Circumcision and Paul of the Gentiles were not National Ministers 2dly Nor Titus though left in Crete to set in order things that were wanting and to ordain Elders in every City Tit. 1. 5. Fâ—r they were First No members of a National Church Secondly Not related to it as the Ministers thereof Thirdly Not Ordained or set apart to their Office by Natinnal Officers Fourthly Not bounded and circumscribed in their Mâ—nistrations by any devised Institutions or Canons thereof None of which were then in being as is known He goes on and tells us 3dly They that may be Ministers of Christ though they be Ministers for the Body of Christ and all the Members thereof maâ— be Ministers of Christ though National But Pastors and Teachers are given for the edifying of the Body of Christ Therefore c. Answ 1. If by the Body of Christ Mr. T. means the Church-Catholick visible The Apostle Eph. 4. 11 12 13. speaks not a word of it not the Body of Professors or multitude of persons professing Faith in Christ is there intended but some particular Instituted Church of Christ Which we prove 1. The Body of Christ Eph. 4. 11 12 13. is the same with the Body and Church of Christ 1 Cor. 12. 27 28. as by the serious perusal of both places comparing the one with the other will to the sober and judicious be evident That there it signifies a particular Church of Christ we have demonstrated Sect. 13. therefore here it also so signifies 2. Here Pastors and Teachers are said to be given for the edifying of the Body of Christ i. e. particular instituted Churches of Christ and accordingly we find them ordained in every Church Acts 14. 23. Tit. 1. 5. and the whole of their charge limited to particular Churches Acts 20. 17 28. 1 Pet. 5. 2. 1 Tim. 3. 15. Col. 4. 17. who are commanded to obey them in the Lord 1 Thess 5. 12. Heb. 13. 17. from whom they might not upon every occasion nor without â—he consent of the Congregation upon any pretext whatsoever remove See Calv. Institut l. 4. c. 3. s 7. of which Mr. Paul Bains speaks in his Exposition on the Ephesians chap. 2. 3. p. 350 351. As the Lord doth give a Calling and Grace so a People towards whom it is especially blessed It is true the Apostle had a more large Flock the care of all Churches was upon him but wheresoever God giveth a Calling there he giveth a People of whom the Minister may say Toward you Grace is given me of God Acts 20. 28. 1 Pet. 5. 2. God hath assigned every ordinary Minister a portion of his People for this is the difference between extraordinary as the Apostles Evangelists the seventy Disciples and our ordinary Pastors The Apostles had an Universal Commission and the Evangelists were Delegates of the Apostles The Seventy if not Evangelists which some of the Ancients encline to yet they were illimited helpers and fellow-labourers in the work of the Lord. But ordinary Ministers the Lord commanded to fasten them to certain places Tit. 1. 5. Ordain Elders City by City And in the Council of Chalcedon chap. 6. Let none be ordained at large lest he prove a wandring
than all is and shall be for your good 2. He speaks to the particular Church of Corinth of which neither Paul nor Apollos nor Gephas were Pastors or Teachers 3. He is condemning them upon the account of their crying up and preferring one before another upon the supposition of the excellency of gifts some thought they saw in one others in the other which caused them to side and tumultuate the one against the other To allay which amongst other things he tells them All is theirs whether Paul c. i. e. the gifts of the one and the other were for their use â—nd emolument as the Lord was pleased in his providence to cast them amongst them 4. He speaks of extraordinary unlimited Officers tâ—at were to continue but for a season and whilst they were fixed and â—etled in no particular Church so that the Corinthians might lay as much claim to them upon that account as any other Therefore National Ministers may be Ministers of Christ is this Animadverter's Logick whâ—ch when I purpose ludicrè sophisticare I may imitate him in What follows viz. That a man may be a Commissioner for approbation of Publick Preachers throughout a Nation as Mr. T. was when that was in fashion and so a National Minister or an Itinerant Preacher and yet be a Minister of Christ is not at all to the purpose 1. If Mr. T. look'd upon himself as such an one when he sate at White-Hall amongst the Tryers I know many of theâ— that then sate there did not And in the sense I speak of National Ministers as explained in the beginning of this Section he could not be one 2dly Some at least of the then Tryers were so far from being National Ministers that to my knowledge they were not Ministers at all but private Gentlemen whom the then Powers thought fit to entrust with the management of that affair Sect. 16. No National Church under the Oeconomy of the Gospel The National Church of England destitute of what Mr. T. makes essential of a true Church Somewhat more essential to a true Church than the truth of Doctrine of Faith the truth of Worship the truth of holy Conversation viz. Segregation and Aggregation proved The Aâ—imadverter's Argument retorted upon himself Though every defect of Order doth not nullifie a Church yet the defect of that Order that is of the essence of a true Church doth Of the Disorders of the Church of Corinth Their impertinent Allegation by the Animadverter of Synods the learned Whitaker's judgment of them and General Councils These no proof for National Churches Of many particular Congregations under one Presbyterial Government These may be yet no National Church The Church of Jerusalem but one particular Congregation meeting together in the same place for celebration of Ordinances How this Church was the pattern of all other Churches Mr. T. his Cavils refuted THe next attempt of Mr. T. in this Section is to prove a National Church so denominated from their subjection to some Canon-Rulers Ecclesiastical which is the National Church we are enquiring after or conveening by Deputies in some National Synod though not of Divine Institution is a true Church This seems at first blush to be a difficult task to assert a Church not of Divine Institution to be a Church of God for so 't is if a true Church his Temple Tabernacle in which he walks and dwells is to me such a Paradox as requires a strong brain and hard forehead to make good But Aquila non capit muscas nothing but what others despair of ever accomplishing is thought by daring spirits worthy the attempting We attend his proofs Thus he argues They may be a true Church who have all things essential to a Church and nothing destructive of its being such But a National Church may have all things essential to a Church c. Therefore Answ Very good We deny his minor Proposition that a National Church may have all things essential to a Church c. What saith he for the proof of it He tells us that a National Church may have the truth of Doctrine of Faith the truth of Worship the truth of holy Conversation besides which there is nothing essential to a true Church Answ But this is gratis dictum and without proof 1. That Mr. T. can give us an account of any National Church under the Oeconomy of the Gospel concerning which it may be affirmed that the truth of the Doctrine of Faith the truth of Worship the truth of holy Conversation did appertain to it i. e. if I do not much mistake him it hath been sound in Doctrinals the true Worship of Christ hath been managed and carried on in it and the particular members thereof i. e. the multitude of the Inhabitants of the Nation holy and righteous will not hastily be believed by such as have thought themselves concerned to look into these matters As for the Church of England we suppose he will not have the confidence to assert that it may be truly affirmed of it that the members thereof are so qualified The frequent staggering and shameful spewings through excess that we daily behold in no small number even of the Captains and chief of this Herd evince the contrary Of the soundness of their Doctrine we give an account Chap. 11. and of the truth of their Worship Chap. 8. But 2dly The Animadverter full well knew that his Antagonists look not not upon the particulars instanced in to be the Essentials of a Church We Country-folk are not wont to say that when the materials of an House are fitted and brought together the House is built there must be an orderly forming and placing of each piece in the building according to the Scheme or Platform thereof before this can be affirmed of it And therefore hic pes figendus he should have manifested the truth of his dictate that besides these there is nothing essential to a true Church We are apt to think that two things over and above whâ—t is instanc'd in by him are so essential to a true Church that without them it is not such 1. Segregation or separation from the wicked carnal formal hypocritical world and the worship thereof of which chap. 4. of the S. T. and in our Epistle to the Reader prefixt to this Treatise 2. Aggregation or a solemn gathering together by free and mutual consent into particular Congregations in the fear of the great God gâ—ving up our selves to him and one another according to his will to â—alk together in the fellowship of the Gospel in obedience to all the Institutions and Appointments of our dear Lord. 1. That thus it should be in Gospel-dayes the Prophets of old bear their Testimony Jer. 50. 5. Come let us †Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which points forth not a casual aggregation not a forc'd conjunction but a free and voluntary giving up themselves to the Lord and to one another 'T is used of such a conjunction
as is made by marriage joyn our selves to the Lord c. so Isa 2. 3. Mich. 4. 2. Isa 44. 5. Zech. 8. 21 22 23. 2dly Accordingly we have the Churches of Christ in the New-Testament practising and commended for their so doing as acting therein according to the will of God Acts 2. 41 42. 2 Cor. 8. 5. 3dly The several names and titâ—es given unto particular Churches evince as much Every such Church is called 1. A Body 1 Cor. 12. 27. Col. 3. 15. Rom. 14. 4 5. Eph. 5. 30 32. Col. 1. 18 21. Now 't is not the multitude or number of members whether many or few that constitute or make a Body We say not if we come into a Field where a Battel hath been fought and find an Arm in one place a Leg in another an Hand in a third c. though we meet with as many members scattered up and down as are in the body yea though thrown together in heaps that here is a body no no 't is Rudis indigestaque moles Their union each with other and coalescency in one is that which gives them that denomination Particular Saints scattered here and there or casually coming together are not nor can they be called the Body of Christ their union each with other by their free and mutual consent is that which denominates them so to be 2. An House or Temple Heb. 3. 6. Ephes 2. 21 22. 1 Tim. 3. 15. 1 Pet. 2. 5. Mr. T. knows who have thought the world was made by the casual confluence of Atoms he doth not sure think that a casual concurrence of people professing the Name of the Lord without more ado are or can become an House or Temple for him 3. A City a Kingdom Eph. 2. 19. Mat. 21. 43. Heb. 12. 28. Joh. 18. 36. That a man should be any way a member of these but by his free consent cannot be asserted with the least shew of reason 4. A Fraternity or Brotherhood Zech. 11. 14. 1 Pet. 2. 17. compared with chap. 5. 2 13. 5. A Candlestick in allusion to Moses his Candlesticks Exod. 25. 31. wherein though there were many shafts yet they did all coalesce in one Rev. 1. 11 12 20. All which as they import Aggregation or a solemn union so they clearly evince that this cannot be but by free and mutual consent 4. Besides we find Christ promising his Presence to his Church and People thus aggregated or gathered an Argument of his well-pleasedness therein Mat. 18. 20. which accordingly he makes good to the Churches of Asia as to the rest Rev. 1. 13. which we have proved to be particular Congregational Churches That they were separated from the World and its Worship gathered together by their own free consent for the worshipping God Mr. T. cannot deny There were no Laws to compel them hereunto but the contrary So that 3dly we may righteously retort this Animadverters Argument upon himself There cannot be a true Church where those things essential to a true Church cannot be found But in National Churches in general in the Church of England in particular those things that are essential to a true Church cannot be found Therefore The Major is Mr. T 's The Minor we prove Right matter and form is of the essence of a true Church both wanting in the Church of England 1. The right matter Mr. T. denies not to be visible Saints visible Drunkards Swearers Whoremongers covetous persons are not such yet of such as these is the Church of England mostly composed 2dly The form of a true Church we have manifested to consist in separation from Worldly Formal Antichristian Worshippers gathering together by free consent into a Church-state or particular Societies for the Worship and Service of God neither of which can be asserted of the Church of England Much of the Worship of the Nations of Antichrist at least their rites and modes of Service is retained in it And into that Church-state such as it is in which they are fixed did they never enter by their free and voluntary consent but by the Laws of the Kingdom were they at first I speak of their National-Church-state that the Gospel was early whether by Joseph of Arimathea or some one of the Apostles is not material preached in England that then a true Church or Churches were here planted I grant but this is nothing to their present frame as a Church-National compell'd thereunto and by severe Laws retained therein to this day From which as from the Lordly Prelacy the most sober People of the Nation do every-where groaning being burdened long to be delivered What follows will receive a speedy dispatch 1. 'T is true the defect of outward order i. e. of every outward order though of the institution of Christ doth not nullifie the Church but want of that order which is of the essence of the Church as we have evinced to be the case of the Church of England doth so 2dly Mr. T 's instances of the disorders in the Church of Corinth yet a true Church are so evidently impertinent that the bare mentioning them is confutation sufficient The Church of Corinth was a rightly constituted Church made up of visible Saints 1 Cor. 1. 1. gathered together into a particular body 1 Cor. 12. 27. meeting together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same place for the Worship of God 1 Cor. 11. 20. 14. 23. Some disorders found amongst this Church did not nullifie it Ergo the defect of that Order that is instituted by Christ ad esse to the very existence and being of a Gospel-Church as is the case of National Churches doth not nullifie them will not in hast be made good When Mr. T. proves the sameness of constitution betwixt the particular Church of Corinth and the National Church of England his instance of disorders amongst the Corinthians will be acknowledged pertinent but till then he will not himself upon second thoughts say it is so The having of Natioâ—al Rulers Ecclesiastical either single persons or in a Synod or Convocation make not a false Church saith the Animadverter Answ 1. But should this be granted it would not follow that a National Church is not a false Church which it may be upon other accounts though upon the account hereof it should be acqâ—itted But 2ly National Officers or Rulers Ecclesiastical in whom all Church-power is stated as Arch-Bishop and from thence derived to Diocesan Bishops and by them communicated in part to the ordinary Parish-Priests as is the case of the National Ecclesiastical Officers of England are false and Antichristian Officers and Ministers we prove chap. 3. of the S. T. That a National Church so denominated from their subjection to these should be a true Church is beyond the reach of my understanding What he addeth touching Synods owned and submitted unto by those of the Congregational way and Churches of a greater number and at a greater distance than could meet in one place every Lord's day is
not at all to his purpose At the best it is but a recrimination I know not how this Animadverter could imagine that the owning and asserting of these things as lawful had the least tendency to the establishment of a National Church But some men are so distempered that they suppose every thing makes for the advancement of that design they are driving on If he deems Synods owned by men of Congregational Principles and his Ecclesiastical Convocation of National Officers are of the same nature he is mistaken 1. Those are chosen by the particular Churches to which they are severally related and what they act and do is in their name and upon the account of that power and authority they receive from them The Convocation of the Clergy act in their own name and authority being never chosen by any one Congregation to sit and make Laws 2ly Those pretend not to be the Church nor to any self-power to make Laws and impose them upon the Churches as obligatory and binding to be received and subjected to by them without the least judgement of discretion allowed them or liberty of dissenting if not perswaded in their consciences of the truth of what is decreed by them and its consonancy with the Scriptures of the Lord. As is known to be the case of the Convocation of the Church of England to dissent from whose Canons at least to oppose them is censured with no less than an Excommunication or delivering up to Satan Which how directly it leads to the Popish implicit faith of believing as the Church believes every one is able to discern For my part with reference to these I am much of the mind of the learned Whitaker de Concil p. 12. General Councils may erre and imbrace false opinions Nam Concilium Antiochenum veritatem damnavit haeresin apertam propugnavit Similiter Ariminense Ephesinum secundum ex quo patet veritatem non esse metiendam ex numero Episcoporum Of them he saith 1. That their calling together is a certain politick and humane invention pag. 35 77. 2. That they cannot frame Articles of Faith to binde the Conscience pag. 19. 3. That their end in coming together is not to feed as Pastors but to consult what is best for the Churches pag. 85. 4. That they are not simply necessary pag. 23. 5. That they do not give authority to the Scripture pag. 242 243. 6. That their Decrees are not immediately inspired by the Holy Ghost pag. 262 263. 7. That the ultimate determination and judgment of a General Council may be false pag. 231. 8. That there is no judgement of a Council properly in matters of Faith ibid. 9. That the truth of things determined in Councils may afterwards be called into question and again disputed pag. 283. 10. That the Churches of Christ have been kept sound in Faith without them for the first 300 years pag. 23. To which I add 11. That I never yet read of any Council or Synod since that Act 15. but 't were easie to demonstrate that in one thing or other it hath erred The most of the Hay and Stubble that is built upon the Foundation at this day not to mention their attempts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 owing its original to some of them So that I confess I am no admirer of them and am bold to affirm of any that have yet been it had been better for the Church of God that they had never been in the world But these things are little to Mr. T. his purpose That persons owning the lawfulness of Synods from Scripture-warrant as they conceive should therefore be necessitated to own a National Church as a true Church of Christ is a position that Mr. T. will never make good I suppose by the view I have taken of some of his Writings he is very confident of his own abilities but he is a rare man indeed that can compose a Rope of Sand. The lawfulness of a National Church or unlawfulness thereof having no dependance upon Congregational Synods but is to take its measure from somewhat else of which before Of Churches of a greater number â—han can meet at one place for the celebration of all the Ordinances of Christ I shall not need to say any thing till he acquaint us what Congregational men are of that perswasion it will be accounted a meer Calumny The assembling of the members of a particular Church in the same place for the celebration of the same Numerical Ordinances being one considerable part of the definition given by our Congregational Brethren of such a Church And yet if they did own Churches of a greater number 't is ridiculous to imagine that they could from thence be compelled to the owning of a National Church which wants both the matter and form of a true Church of Christ which yet the other may have So that we need not turn aside to consider the proofs used by those that held That many particular Congregations may be under one Presbyterial Government Printed 1645. Of which this Animadverter reminds us For though I am not of their mind nor do I conceive their Reasons to be cogent Yet were that true a National Church could not from thence be proved a true Church of Christ For 1st They suppose these Congregations to be particular Churches of Christ constituted and made up of visible Saints which cannot as yet be affirmed of any National Church in the world or any Parish Church as a part thereof 2dly They also affirm that these particular Churches have power within themselves to determine differences by their own Elders to excommunicate Offenders obstinately guilty of notorious scandals 3dly They are utterly against all Archiepiscopal National Officers the source and spring of a National Church 4thly They conceive not all in England nor all in a Parish to be lawful Church-members because born there nor will they compel them as such to receive the Sacrament with them which is the known case of the Church of England That at Jerusalem there were more Churches than one under a Presbyterial Government is a fond conceit which the numerous multitude of Believers thereunto belonging contribute not the least mite of assistance to Be they never so many they are called Acts 8. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Church which was at Jerusalem The like may be said of the Church of Corinth it was one single Congregation the Church of God which was at Corinth 1 Cor. 1 1. 2 Cor. 1. 1. So was the Church at Ephesus Rev. 2. 1. But as was said The grant of more Churches than one under one Presbyterial Government is remote enough from the establishment of a National Church which by other bonds and ligaments than the Assertors thereof will own must be united to one National Head or it hath not cannot have a being in the world So that these things are little to his purpose The next attempt of this Animadverter is to remove an obstruction which he
they were oblieged to fashion their building is not from hence proved 'T was of old prophesied of Christ That he should build his spiritual House or Temple and bear the glory Zac. 6. 13. which accordingly 't is said he did in which he was faithful Heb. 3. 3 5. How either the one or other can be affirmed of Christ if he not at all concerned himself with the figure or quantity of his House but left this to the prudence of men I am not able to conceive Certainly if there be any glory in the Structure 't is to be ascribed according to this Animadverters principles to the dreg and net of humane prudence and policy Man must bear the glory thereof not Christ which whether it be not plainly to justle Christ out of the Throne of his Glory and set up a Man of clay there a very Idol in his room let the judicious Reader determine 2dly Where any besides Christ is called The Foundation of this Building as this Animadverter asserts I know not I remember full well that the Apostle speaks of him as the alone Foundation 1 Cor. 3. 10 11. an expression wholly destructive of Mr. T. his Assertion 'T is true Eph. 2. 20. the Apostle tells the Ephesians They were built upon the foundation of the Prophets and Apostles i. e. on Christ the Foundation upon which they and all Believers that ever were in the world were built But he no where saith That these were the Churches Foundation And yet were this yeelded him it would be short of an evident demonstration of what our Animadverter introduceth it to evince viz. That many things appertaining to the outward figure and quantity of the Church were left to them to order and determine in and by their own private spirit What they did in this matter they had instructions from Christ to do were infallibly guided by the Spirit of the Lord in Yet were it further granted him That the distribution of Churches was in a great measure left to the Apostles doth it thence follow That others of the Children of Men Antichrist the Son of Perdition may distribute and figure them as they please and that in direct opposition to the figure and quantity of them exhibited by the Apostles in the first Institution of Churches in the world What more frivolous The worthy Parker proceeds The Material Temple had its breadth and its measure described most accurately by God shall not the Spiritual have its Wherefore then was that Reed given to John Wherefore a Command to measure the Temple Rev. 11. 1 To which Mr. T. 1st By way of Concession Each Congregational Church is the Temple of God The true Christian Church is shadowed by the Type of the Old Temple the several parts of which were of old most accurately described and measured by the command of God that men might know that this House was made by God that it is not of humane Structure God hath by his providence described the Spiritual Temple as well as the Material 2dly By way of Negation God hath not given us any such description of the outward fashion and order the breadth and measure i. e. the number c. of the Spiritual Temple as he did to Moses c. of the material Temple And afterwards God hath not determined the distribution and order of particular Churches so but that he hath left many things therein to humane prudence Answ And this Mr. T. calls an Answer to the forementioned Argument that any person not bereft of his understanding besides himself will deem it to be so he must not imagine The Question is Whether the Form of Churches be of Divine Institution Mr. T. deries it The learned Parker proves it is Because the Form of the Temple which was a Type of the Gospel Churches was so and God cannot be supposed to take less care of his Spiritual than he did of his material Temple What is our Animadverters reply Why the Form of Churches is not of Divine Institution He persists in his opinion without taking the least notice of the Argument advanced against it But seriously Sir persons of judgment and sobriety will either smile at your folly or pitty you for your self-conceit in such replies as these In my shallow judgement would he have removed this Argument out of his way he should either have proved that the material Temple of old was not typical of Gospel-Churches or that the figure and model of it was not of divine Institution or that though both these are true which he grants the consequence is not valid that therefore God hath instituted the form of his New-Testament-Churches which when he shall be able to prove that the Antitype must not correspond with the Type or that Gods care was more about his material than his Spiritual Temple he will be supposed to say someting but till then though he cry till his Lungs crack falleris Parkere falleris though he may amuse the simple with his noise of words the intelligent Reader will discern his weakness and nakedness 2dly Gods describing the Spiritual Temple as well as the Corporal by his providence is a certain kind of Gibberish I understand not he describes both in his Word To that Question Wherefore then was the Reed given to John Wherefore a Command to measure the Temple Rev. 11. 1. Our An madverter Replies It was not that he should set down the figure or quaâ—tity of each particular Church or the number of Persons that are to belong to it c. but his measuring the Temple was his understanding the the extent of it i. e how large and how narrow the Church should be in after-times in what estate of Peace or Persecution c. Answ But these are his wonted dictates without any tender of proof 1. The Temple of God was typical of the New Testament Churches who are therefore here represented under the notion and similitude of the Temple 2. These had hitherto during the first ten Persecutions remained in some measure of Purity and consonancy to the first Institution 3. But now they were to contest with another an Antichristian Beast therefore measure them saith the Angel to John with a Reed Let them look to it that they mend what is already amiss in and amongst them by and that they swerve not from the measuring Reed or Rule for therein will lie their safety as we know it hath done from Antichristian defilements 4. The Golden Reed is the Word of God which though in it self precious and excellent as Gold to the men of the world and the carnal Antichristian Church it 's accounted and used as a Reed a mean and contemptible thing though it is indeed like unto a Rod the Rod of Christ's strength it is by which he ruleth in the midst of his enemies That there should be a Command given forth to measure the Temple the Churches by this Reed if their Form were not instituted and appointed therein is not to
that a conformity to any thing that God had revealed and determined as our duty had upon that account been our bondage 'T is the liberty joy and delight of the Saints to do his will Psal 119. 45. 1 Joh. 5. 3. Psal 19. 8. 119. 111. Such kind of weak impertinent arguings asserted with state and confidence as is the manner of the man must he be content to deal with who undertakes the consideration of what is proposed by this Animadverter But to recite these Arguments had been Answer sufficient to the judicious and intelligent Reader We attend his further motion Sect. 20. God had designed his own Officers for the management of the affairs of his House Who they are may be collected from Ephes 4. 11. The Animadverter proves not that Arch-Bishops c. do the work of the Ministers of the Gospel are commissionated by Christ His apprehension when he took the solemn League and Covenant not the same as now The extensiveness of the Priviledges of the Saints under the Gospel-Oeconomie What things were wanting to the Jews under the second Temple which they had under the first The Election of Ministers the peculiar Priviledge of the Church That it was practised by the Saints in the first Ages granted by the Animadverter Many things charged upon the Saints then living that are false Neither former disorders nor present distempers amongst the Saints any sufficient Warrant for the changing an Institution of Christ. The Priviledge of Women asserted from Scripture and learned Writers Of the Decree of the Council of Carthage 1 Cor. 14. 34 35. 1 Tim. 2. 12. explained What is to be done in case of difference in the Congregation touching the election of Officers MR. T. in his 21. Sect. proposes the 5th Query in S. T. to consideration viz. Whether God hath not now as then under the time of the Law designed the several Officers and Offices his wisdom thought sufficient for the management of the affairs of his House so that the Invention of new ones by the Sons of Men is not only needless but a daring advance against the soveraignty care and wisdom of God over his Churches To which after a large harangue touching Moses the 70 Elders Joshua the Judges David and other Kings the Prophets Aaron and his Sons with the Levites whom the Lord appointed for the management of the affairs of his House having also learnedly told us that God hath not in the Christian Church designed such Officers and Offices as these the twelve Disciples and amongst the rest Peter to whom he seems to assert a Primacy by way of promise to appertain He resolves the Question in the affirmative Tells us that who the Officers of Christ's designing are may best be gathered from Eph. 4. 11. of which we have formerly spoke in Chap. 3. of S. T. As for what follows when Mr. T. shall prove 1st That the Arch-Bishops Bishops c. of the Church of England do the works enjoyned by Christ and his Apostles to the Ministers of the Gospel 2dly That every one that doth those works though not Commissionated by Christ thereunto nor performing them after the order appointed by him is a Minister of Christ 3dly That its lawful for the Sons of men to make more degrees of Ministry one above the other under new Names Titles with maintenance forreign to the maintenance of Christ employed in works he no where charges upon them to do than Christ ever instituted appointed shall look upon our selves as concerned in what he offers in this Section But till then we shall neither trouble our selves or Reader with his Lordly dictates which being tendred without proof may righteously be rejected by us Only thus much I would tell him in his ear That if he had when he took the solemn League and Covenant the same apprehension of this generation of men he now seems to have he did very wickedly to swear to endeavour the extirpation of Prelacy i. e. as in the Covenant is explained Church-Government by Arch-Bishops Bishops their Chancellours and Commissaries Deans Deans and Chapters Archdeacons and all other Ecclesiastical Officers depending on that Hierarchie What Durst he sware to extirpate the Ministers and Ministry of Christ as he now supposeth them to be But Tempora mutantur nos mutamur in illis In Sect. 22. Mr. T. takes notice of the 6th enquiry in S. T. touching the extensiveness of the Priviledges of the Saints under the Gospel whether not commensurate with theirs under the Law which if understood of Saints in appearance or the visible Church he tells us The visible Church of the Jews had in some things greater Priviledges as those mentioned Rom. 9. 4 5. 3. 1 2. and are they not as much committed to the Church and People of God now so that these Texts are little to his advantage together with Gods revealing his mind to them by Urim and Thumim extraordinary Prophets and many more which he not being pleased to particularize to us we shall not turn aside to make enquiry after But to those instanced in we Answer First That the Church and People of God are destitute of some of the Priviledges mentioned is granted and so was the Church of the Jews after their return from the Babylonish Captivity The Rabbies tell us That in the second Temple there were five things wanting which had been in the first 1. The Ark with the Mercy-Seat and Cherubims 2. The fire from Heaven 3. The Urim and Thummim Ezra 2. 63. Neh. 7. 65. whereby the Lord never answered them more 4. The Majesty or divine presence whereby they seem to mean the Oracle in the most holy place where God hath dwelt between the Cherubims Psal 80. 2. Numb 7. 89. 5. The Holy Ghost or the Spirit of Prophesie which was not in the Prophets after the second year of Darius after Haggai Zechariah and Malachie had finished their Prophesies Secondly The Inference of the Animadverter is weak Believers or visible Saints under the Gospel have not some things with which the Church of the Jews was priviledged therefore their Priviledges are not as extensive which notwithstanding they might be yea abundantly more extensive The first Temple upon many accounts was more glorious than the second which wanted as was but now remarked many things wherein its glory lay Yet Hag. 2. 9. the Prophet tells them that the glory of the latter house should be greater than of the former which it was though it had not the same things for its ornament and glory upon other accounts viz. it s being honoured with the bodily presence of Christ there c. Of the Priviledges of the Gospel-Churches and their super-eminency with respect to the Old-Testament-Church we shall not now treat They are delivered from the Yoke of Ceremonial Observances have the Gospel unvailed preached amongst them 2 Cor. 3. 18 c. Nor need we the intendment of our present enquiry being only this Whether the solemn deputation of
in S. T. reflects sadly upon its authority and perfection which is the next thing we affirm to evidence the truth of the major Proposition This M. T. saith is true with respect to all Doctrinals of Faith and Manners and Worship in respect of Essentials but not of Accidentals thereof undetermined in the Scripture Answ 1. The unscripturalness and vanity of that distinction we have already discovered 2ly We had thought that the perfection of the Scripture had consisted in this that the whole of that obedience that God required of us had therein been stated and enjoyned for which end we conceive it was at first commanded to be written and hitherto by the wonderful gracious providence of the Lord continued to us The Accidentals of Worship are either part of that Obedience we owe to God or they are not If not how come they to be such parts of Worship as without them we are interdicted to perform it or indeed whence is it that we are tendring them up to God when all our Worship is nothing else but the solemn tender of that Obedience that we owe to him if they are then there is some part of our Obedience that is not prescribed in the Scripture then is the Scripture imperfect and that with respect to the main end for which it was given forth viz. to indoctrinate and direct us in the whole of that Obedience that God requires of us and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Aristotle l. 2. de Coelo c. 4. But this is contrary to 1. The testimony and witness of the Spirit of God speaking in the Scriptures 2 Tim. 3. 15. Prov. 2. 1 9. Isa 8. 20. 2 Pet. 1. 19. Luke 1. 4. John 5. 39. 20. 31. 2 Cor. 4. 6. Lukâ— 10. 26. 16. 29. Deut. 12. 8 32. Prov. 30. 5. Mat. 22. 29. Gal. 1. 8. Eph. 2. 20. Heb. 4. 12. Rev. 22. 18. 2dly To the Witness of many of the Worthies of the Lord in their day The renowned Waldenses or the Church of Christ in the Wilderness some hundreds of years ago declare and attest that nothing is to be admitted in Religion but what only is commanded in the Word of God that all mens Traditions are to be rejected and therefore this singing and superfluous chanting in the Chancel to be left It is necessary and consonant to reason that every man learn that which is needful out of the Scriptures both for the fulness of Godliness and lest they be inured to humane traditions saith Basil Regul contract 95. pag. 502. God will ask no more of a Christian Believer in this life but only to obey the Precepts of that most blessed Law If any Prelate of the Church require more or else any other kind of obedience than this to be used he contemneth Christ exalting himself above God and so becâ—meth an open Antichrist saith the Lord Cobham in the Confession of his Faith offered to Hen. the 5th about the year 1413. Chrysostom calls them a most exquisite rule and exact square and ballance to try all things by Augustine expounding Gal. 1. 8. saith If we or an Angel from Heaven declare unto you either concerning Christ or his Church any other matter belonging to our Faith or Life any thing but that which you have received in the writings of the Law and the Gospel let him be accursed Cont. Lit. Petilian Don. l. 3. c. 6. de unitat Eccles cap. 11. Et honos praeter mandatum est dedecus God is dishonoured by that honour that is ascribed to him beyond his own prescription saith Hierome Yea 3dly our Protestant Divines disputing with the Papists about an universal Head of the Church Cardinals Purgatory Mass c. have ever thought this one good Argument against them that they find them not commanded in the Scripture and to assert them needful or lawful to be used in the Church of Christ they affirm to be derogatory to the perfection of the Scripture Suppose a Papist â—o say 'T is true the Scripture is perfect with respect to the essential parts of Worship not so with respect to Accidentals such as are Cross Spittle Salt in Baptism Holy Water Pope Cardinals Crosses c. What would Mr. T. answer hereunto 'T is a thousand to one but the same Answer would stop his own mouth in the reply to the Argument undertaken to be refuted by him We add in S. T. as a further confirmation of the truth of the Proposition under debate 7thly That God condemns not only that which is done against the warrant and direction of the Word but also that which is done beside it Deut. 4. 2. 12. 32. Mat. 15. 9. Lev. 10. 1. Prov. 30. 6. Jer. 7. 31. To which Mr. T. replies 1. That the Assertion understood of Accidentals of Instituted Worship is false Answ 1st Very good It seems then it is lawful to add what we please as accidental parts of instituted Worship for God no where condemns our doing so Altars Candles Crucifixes Baptism with Spittle Salt c. Dedication of Churches to He-Saints and She-Saints with the Inscription of Laus Deo S ta Helena of the Popes make Baptism of Bells the whole Farrago of Popish Inventions may by Mr. T. his arguing be introduced for these are but Accidentals of Worship and no where expresly interdicted Secondly The Protestant Divines have ever thought this a sufficient convincing Argument against these fooleries of the Papists That Christ hath no where commanded them therefore they may justly reject them as unlawful Christ being the alone Pastor Eccl. 12. 11. Master Mat. 23. 8 10. Prophet of his Church Acts 7. 37. Who shall dare to speak where he is silent or can do so without an open undervaluing and contempt of his Authority 'T were easie to fill many Pages with citations of Protestants to this purpose in whose Writings nothing is more frequent than this Nihil sine nihil extra nihil praeter nihil ultra Divinam Scripturam admittendum esse Peter Martyr on 2 Sam. cap. 6. pag. 212 213 saith From this History we may see that the true Worship of God he speaks of Uzzah's touching the Ark is not to be deduced from the Palestines or Ethnicks but the Word of God For God will be worshipped according to his own Praescript not our Inventions But as touching what pertains to the Worship of God nothing is to be sought without the Word of God It went ill with Uzza that he would imitate the Palestines with Nadab and Abihu that they would offer profane fire with Ozias the King that he would offer Incense in the Tabernacle when he was neither Priest nor of the Tribe of Levi. But Thirdly The Scriptures produced abundantly manifest the truth of the Assertion Let the judicious Reader seriously peruse them and they will lead him captive to the belief of it Deut. 4. 2. 12. 32. Pro. 30. 6. Strictly interdict mans adding to the Word of God which if it be not a condemnation of
Word and to build without Hay and Stubble like Israel in Egypt when they be not allowed some warrant out of the Scripture which only can combine the matter of the work and make the frame of the building sure And Chrysostom giveth a reason why we must take nothing from the Prelates which is not clarè perspicuously demonstrated from the Scriptures for our Cogitation halteth when the Word wanteth which halting is sâ—n because we are bound to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a full perswasion even in indifferent things and all Chrys in 1 Cor. Homil. 13. So the Churches of Helvetia The universal Church of Christ hath fully explained in the Scriptures whatever things appertain to saving Faith and to the informing the Life rightly to please God To which that nothing may be added or diminished is distinctly commanded by the Lord. We judge therefore that from these Scriptures true Wisdom and Piety is to be sought Also the Reformation and Government of the Church which are with Mr. T. Adjuncts of Worship and the Institution of all duties of Piety C. 1. Conf. Helvet poster in Harmon Conf. And those famous Witnesses of Christ the Waldenses speak after the same rate In hac enim de Scripturâ ejus perfectione loquuntur quae ad Doctrinam Sanctae Ecclesiae Disciplinam Gubernationem ad singulos universos in ordinario salutis Ministerio unde vera fides existit necessaria sunt Ea inquam omnia plene omnino quantum opus est ut in eximio artificiocissimoque Sancti Spiritus opere in hac comprehensae sunt conclusa quâ nec Angelus de Coelo ullus proferre aliquid certius potest si adferret diversum aliquid credi ei non deberet Conses Bohem. seu Walden in Harmo Confes Which if Mr. T. will not others will believe speak home to the matter in hand The Declaration of the Congregational Elders chap. 1. I own and told Mr. T. as much as they say in S. T. Circumstances concerning the Worship of God c. common to humane actions and societies are to be ordered by the Light of Nature and Christian prudence as place time of meetings c. but they assert not that Circumstances of Worship as such are so to be ordered or to be practised without warrant from Scripture which is that we deny Thus far of the Major Proposition of our first Argument His Exceptions to the Minor will receive a speedy dispatch of which in the next Section Sect. 2. Hearing the Word part of Instituted Worship proved Mr. T. his Objection refelled The Judgment of Mr. Burroughs in this matter Hearing the present Ministers not warranted in the Scripture Of the tendency of the Separation pleaded-for Mr. T. a self-contradicter Of declaring for or against things according to affection The saying of Hierome THe Minor Proposition of our first Argument against Hearing we say consists of two parts 1. That Hearing is part of Instituted Worship which we proved by this Argument That in which we wait upon God in the way of an Ordinance for the communication of good beyond the vertue of any creature to conveigh is part of Instituted Worship But in the hearing the Word we thus wait upon God Therefore To which Mr. T. replies 1. by way of concession In some sense he grants Hearing to be part of Instituted Worship But 2dly if he takes not the Argument to be demonstrative sith there be many things As Marriage Eating Drinking c. in which we wait upon God in the way of an Ordinance for the communication of good beyond the vertue of any creature to convey to us and yet are not parts of the Instituted Worship of God Answ 1. But how sophistically and ludicrously doth he argue The Argument is of Good Spiritual and Eternal Mr. T. talks of Good Natural Political Temporary If he will prove the Argumenâ— not to be demonstrative he must prove that that in which we wait upon God in the way of an Ordinance for the communication of Spiritual and Eternal Good beyond the vertue of any creature to convey to us is not part of Instituted Worship 2. Precious Mr. Burroughs speaks fully to this Objection When I am busied in natural civil actions there I must profess that these things can do me no good without God but I do not wait â—pon God in an Ordinance for the conveyance of Natural good beyond what God hath put into the creature 't is his blessing with it that God in the ordinary course of his Providence doth convey such natural or civil good in the use of those creatures But now when I come to hear his Word I here come to wait on God in the way of an Ordinance for the conveyance of some spiritual good that this Ordinance hath not in it self take it materially but meerly as it hath an Iâ—stitution in it and is appointed by God for the conveyance of such and such things God doth appoint meat to nourish me and together with his Appointment he hath given a natural power to meat to nourish my body that in an ordinary course of Providence is enough for the nourishment of my body But now when I come to hear the Word I must look upon that not only as a thing to work upon my soul and to save my soul by not as a thing that hath any efficacy put into it as the other hath in a natural way it is not in the nature of the thing that carries such a power in it but it is the Institution of God and the Ordinance of God in it But I say 3dly Hearing the present Ministers is not warranted in the Scriptures This will be manifested when we come to thâ— ventilating and scanning those places which usually are produced for the abetting the practice of some in this matter To which Mr. T. subjoyns 1. The Scripture warrants the hearing them whilst they teach the Doctrine of Gods Word Answ When he shews us where it doth so he will say somewhat till then we are not bound to believe him Every one that teacheth true Doctrine we have proved is not to be heard He adds 2. The Scripture forbids only the hearing false Prophets Mat. 7. 15. Antichrists 1 John 2. 18. c. Answ 1. This Assertion is false as we have already manifested 2. We have in S. T. chap. 6. proved the present Ministers to be false Prophets and in our Answer to Mr. T. his Exceptions to the Preface Sect. 10. He saith further 3. Personal Exceptions against their entry into the Ministry or their sinful practices or the ventilating the places produced for the abetting the practices of some in this matter will not prove the Minor Answ But if we prove they act from an Antichristian Call and that 't is the mind of Christ we should not attend upon a Ministry that so acts if we prove them guilty of such sinful practices as Christ commands us to withdraw from persons
like such a call as the Scriptures mention in the Ministers of Christ 2dly That 't is above the ability of Christian hearers to judge of the Ministers call when 't is so plainly declared in the Scriptures is Mr. T. his mistake an Assertion that he will never be able to prove nor need they to fit themselves herein to spend their time to enquire into their many proceedings in getting Testimonials using means for the obtaining Ordination Institution c. as he talks they have through the great kindness of God to them the Bible in their hands and the holy Spirit dwelling in them to lead them into all Truth they have the qualification of Gospel-Ministers laid down 1 Tim. 32. to 8. Tit. 1. 5 to 10. c. the manner of their call and solemn inauguration into their office where they find persons let their pretences be never so high that are not able to acquit themselves according to those Rules they may judg and yet 't is not they so much as the Spirit of God speaking in the Scripture that they are not the Ministers of Christ But he hath a third Reason In all Governments and Societies the peaceable possessor is presumed to have right till the contrary be evinced Ergo 't is lawful to hear them as Ministers of the Gospel that are not such risum teneatis amici If this be good arguing 't is easie to prove it lawful to hear the Pope yea the greatest Hereticks that ever were in the world He is in the peaceable possession of St. Peter's Chair as they call it The Arrian Bishops once had it generally yet not to be heard I hope as Ministers of Christ The learned Field de Eccl. cites Nazianzen speaking far otherwise Neque qui per vim irrupit successor habendus est c. Nor is he to be accounted the Successor who gets possession by violence but he who suffers violence not he who defends a false opinion but he who is endued with the same Faith unless any one perchance may be called a successor as we say a disease succeeds health darkness light a tempest tranquillity wisdom madness And so we confess the present Ministers are the Successors of the Ministers of Christ and possessors of their room 2dly If by right he mâ—an right to their Parsonage and Vicarage-house and Globe-lands c. a right they have for ought I know by the Law of the Nation as things now stand thereunto If a right of Ruledom over the People of God in the Nation 1. They are not peaceably possest of this right they protest against them as Intruders 2dly These being the People and Flock of Christ they can have no right over them except it be given them from him let us see his Commission whereby they are authorized and we are satisfied 3dly If he suppose that a Patron 's presentation of a sorry thing in black suppose a debauch'd Sir John a Knight Errant of the Popeâ— make with the Bishops institution and induction into a Benefice and he is in the peaceable possession hereof that therefore he is to be heard as a Minister of Christ and would impose it upon others as Truth he must know that he hath to do with such who pitty him because of his folly and expect proof of what he asserts before they will believe him The instances of Paul's speech to Ananias Act. 23. 5. of Caiapâ—as prophesying John 11. 51. Christ's not excepting against him when convented before him are such pittiful stories that I must crave pardon of the Reader whilst I mention them Paul owned Ananias as High-Priest Act. 23. 5. which yet 't is probable he did not but spake ironically Caiaphas prophesied John 11. 51. and so did Balaam Num. 23 24. and Christ doth not object against his Office though both supposed to be unlawful Officers Therefore it 's lawful from Christs and Paul's example to hear them who are not right Officers though neither of them heard these preach nor had they to do with them in any act of Instituted Worship when they peaceably possess the place and consequently it is lawful to hear them as Ministers of the Gospel who are not such rightly called Such non-sequiturs introduced with pomp and state I must profess I never before read in any Author which others it may be take notice of with contempt for my part I heartily pitty him and beg him to consider whether the hand of God be not gone forth against him in stripping him of the parts he once had as well as in other things as a just judgment upon him for his lifting up his hand against his Truths and the Kingdom of his Son in the World Till he prove these consequences of his we are not concerned to take further noâ—ice of them there being indeed not the least shew of Argument in what he doth with so much confidence and pomp of words affirm and declare Sect. 3. The Ministers of England not Ministers of the Gospel They come not in by the Door proved John 10. 1 9. opened Of Petrus Waldo and other Reformers Their contrariety to what Mr. T. attempts to erect Of Ordination by particular Churches The Exceptions of the Animadverter refâ—ted Act. 14. 23. explained The Ministers of England imposed upon the People without their consent parish-Parish-Churches no true Churches of Christ. IN Sect. 3. this Animadverter begins to consider the proof of our Assertion viz. That the Ministers of England are not Ministers of the Gospel The sum whereof is They that enter not in by the Door viz. Christ i. e. by vertue of some authority derived to them from him immediately or mediately are not Ministers of the Gospel John 10. 9. But the Ministers of Engl. come not in by the Door receive no Commission or Authority from Christ either immediately or mediately The first we say will not be asserted The second cannot for they receive no Authority from any particular Church of Christ to whom power is solely delegated for the electing their own Officers Acts 6. 5. 14. 23. What saith Mr. T. hereunto Why after he hath eased his spleen by disgorging himself of that choller that did it seems oppress it in some Billingsgate Rhetorick as he speaketh he tells us 1. That thâ—â— may be urged against the Presbyterian Preachers Answ This is only mentioned ad phaleras populi to take the people But good Sir why may this be urged against the Presbyterian Preachers is it because they disown Particular Congregations or Churches of Believers or because they absolutely deny the designation of particular persons to Offices Ecclesiastical by them But each of these is owned by them at least by some of them He adds 2dly This makes against his gifted Brethren Answ 1. Why his gifted Brethren is Mr. T. become a Scorner of the Brethren or are there none thinks he that have received gifts from Christ for the edification of his Body 2. Why doth it make against these They pretend not to
act as Ministers of Christ when they prophesie for the edifying the Body of Christ by vertue of any Office-power so that they need not any such Election What follows is a Rhapsody of words that the ingenuous Reader knows proves nothing introduced to cast the â—dium of Irreligion-upon the men of his Contest The best is the Nation knows him to be at least in this matter a false Accuser He tells us 3dly That it may be doubted whether Christ be meant by the Door John 10. 1. Answ But why it should be doubted when Christ expresly tells us v. 9. that He is the Door I cannot tell That the Door v. 1 v. 9. is not the same Door is not probable and less probable that by the Door v. 9. should be meant the Scriptures of the Prophets who although they foretold of Christ yet can in no sense that I know of be said to be the Door through which he entred But this he is unwilling to abide by He adds 4ly That if the door be the same Joh. 10. 1 9. the entering in v. 9 cannot be entring into the Ministry by the lawful election of a particular Church for then it would follow that every one that so enters in shall be saved but that is manifestly false Answ 1. But if by saved he mean everlastingly saved this doth not at all follow he knows right well that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not alwayes to be restrained to such a signification 2ly The whole expression he shall be saved and shall go in and out and find pasture seems to intimate no more than this that he may expect the blessing of God with him the defence of God upon him in his Ministry that thus enters into it according to his mind according to Deut. 28. 6. So the Assembly Beza c. interpret the words which I think is so far from being manifestly false that nothing is more true Of immediate Calls to the Ministry and the wayes whereby men may prove themselves to be so called I shall not now turn aside to speak nor in what sense I asserted that persons receiving Commission immediatly from Christ to preach the Gospel will never be made good without the working of miracles it not being pleaded as I know of that the present Ministers have any such Commission nor do they pretend to it Of Petrus Waldo and other Reformers I think as honourably as this Animadverter They were worthy and eminent witnesses for Christ in their day no small part of their Testimony was against the Abominations pleaded for by Mr. T. in his Theodulia They admited nothing into their Church but what is written in the Bible no Decrees no Epistles Decretals nor the Legends of the Saints nor the traditions of the Church They held that the Preaching of the word of God is free to every man that hath received abilities from the Lord for that work That the Priests Vestments are little worth That no day a man may cease from his labour except the Lords day and not the feasts of of Saints Zanchy introduceth a certain Orthodox man speaking thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and afterwards adds the Churches are to be reformed according to the best form a better from of the Church cannot be invented than that which Christ and his Apostles in the beginning of the Church did constitute and appoint And afterwards all Doctrines of Worship and Discipline are to be examined not by the Lesbian rule of humane judgment but by the Touchstone of the Divine Word Zanch. de ver Eccl. reformand ration Johannes Gerson affirms That the authority of the Primitive Church was greater than now it is for it is not in the power of the Pope or Council or Church to change the Traditions taught by the Evangelists and Paul as some dream de vit Spirit animae Budaeus saith Canonum canities vel caries potius nulli jam usui est sed velut anus delira è foro explosa est de ponte enim jam diu comitiorum paracleti dejecta est disciplina Canonica ut annis sexaginta major atque etiam sexcentis de Translat Heclerismi lib. 2. And afterwards Navis nobis disciplinae à servatorâ— relicta est Ecclesiae conditore quae Cantico Ministerio instrumento miraculisque instructa fuit ab ipso aut ejus auspiciis These were some of the Witnesses of Christ in their day whom we honour as such that bear their Testimony against what Mr. T. thinks good for the present to espouse to himself 5ly This Animadv speaks of the proof of our Assertion that those that receive authority to preach the Gospel mediately from Christ have it from some particular instituted Church of Christ to whom power is solely delegated for the electing their own Officers according to Acts 6. 5. 14. 23. as weak and impertinent He tells us 1. That though this should be granted yet power may be given to others to choose send and ordain Preachers for the unconverted who are and may be heard as Ministers of the Gospel Ans 1. This we deny the Keys being given to the Church by Christ Mat. 16. 19. with 18. 17 18. we cannot conceive how any can legally choose or send forth persons to act by vertue of an Office-power in the preaching of the Gospel but the Church 2dly We never yet understood that Interrogations were sufficient Answers his may not for all this is no evidence that it may He adds Yea may not some others ordain Elders for particular Instituted Churches Answ 1. Without the Churches consent Election c. they may not 'T is true Titus was left by Paul in Crete to ordain Elders in every City Tit. 1. 5. but that he might do this without the choice election and concurrent act of the Church as a Diocesan Bishop as some fondly imagine is a fancy that as it hath over and over been confuted by many Godly Learned so Mr. T. will never be able to make it good 2ly Should it be granted which yet is most false contrary to the practice of those times and many years after that Titus ordained by himself without the knowledg counsel and approbation of the people Elders it doth not in the least follow that any persons may do so now For. 1. He had express warrant and direction from the Apostle to do what he did 2. He was an extraordinary Officer an Evangelist not limited to a certain Church the continuance of which office we have no direction for in the Scripture 3. The officers that were to be continued in the Churches are said to be Elders or Bishops which were not names of distinct officers but of the same Tit. 1. 5 7. to be confined or limited to oâ—e particular Congregation not having or exercising jurisdiction over many Phil. 1. 1. Acts. 14. 23. 20. 17 28. Tit. 1. 5 6 7. so that this instance makes little to his purpose When he proves his suggestion that there are any
invested with authority derived to them from Christ to elect ordain officers to and for the Churches of Christ without their knowledge and consent he will be supposed to speak pertinently which in this matter hitherto he hath not done Let us consider if there be ought more to the purpose in what follows To Acts. 6. 5. he replies 1. That was but one act Answ 1. Who saith it was many Consonant to this one act was the practice of the primitive Church for many years after some prints whereof in the election of the Overseers of the Poor do yet remain amongst us He adds 2. They were not such a particular Church as made up one Congregation that could meet together for all Offices Answ This vanity we have already refelled Sect. of our Reply to Mr. T. his Exceptions against the Preface of S. T. He proceeds and tells us 3dly They did not choose the Deacons upon any conceived power delegated from Christ by vertue of any rulâ— that was to be perpetual in all ages to all Churches Answ 1. This is a meer conjecture of his own without the least tender of proof 2dly 'T is the ready way to banish all the instituted Worship of Christ out of the world 'T is but saying 't is true this or that was done but without any Rule that was to be perpetually binding and the work is effected 3dly 'T is injuriouâ— to the Apostles and the primitive Believers to imagine and indeed ridiculous that they should devise an Office in the Church without authority derived to them from Christ and that so necessary an Office as the experience of above sixteen hundred years manifests the Church of God could not have been without which was not only continued in the Churches afterwards Phil. 1. 1. but Rules laid down for their future election and choice 1 Tim. 3. 8 to 13. with a solemn injunction to Timothy and in him to succeeding Believers to keep that Commandment amongst others without spot unrebukeable until the appearing of our Lord Jesus Christ chap. 6. 14. So that these are but shifts our reverend Dictator scarce knows what to answer it seems to the Evidence introduced I shall only add Malè res agitur cum tot opus est remediis it is a bad sore that must be wrapped in â—â— many clouts Yet he hath not done He adds 4thly This can be no rulâ— for chusing other Officers there was a peculiar reason why they should choose Deacons whose honesty was to be discern'd and not other Officers whose sufficiency to teach was to be considered of which thâ— multitude of Church-members then and now are rarely competent Judges Answ 1. But we had thought honesty had been as necessary a qualification of a Pastor or Teacher as of a Deacon 2dly The Apostles mention it as the Churches priviledge without the least intimation of any peculiar reason thereof Act. 6. 3. 3dly There is the same reason for the election of one Officer in the Church as another those with whom power is entrusted for the choice of one it is for the choice of all the rest 4thly That the Saints then and now are not competent Judges of the abilities and Orthodoxie of other Officers this Animadverter is desired to prove 1. 'T is derogatory to the Spirit of Christ that indwells in Believers 2. Contrary to the express Testimony of the Spirit of God touching them 3. A meer Petitio principii The question is whether they did elect and choose them the Answer is they were not fit to do so but their fitness is presupposed in that they had liberty or power to do it To the other Scripture Acts 14. 23. he replyes 1. By way of seeming concession The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred by Beza They created by Suffrages i. e. when the people by lifting up their hands had testified their consent in the election of them they set them apart to that work An allusion to the custom of the Greeks in the election of their Officers by Suffrages and Votes signified by the stretching out of the hand which was unquestionably the practice of the Church for the first three hundred years Cyprian who lived an 240 often intimates as much Take one instance in the stead of many Propter quod diligenter de traditione divinâ Apostolica observatione observandum est tenendum quod apud nos quoque fere per provincias universas tenetur ut ad ordinationes rite celebrandas ad eam plebem cui Praepositus ordinatur Episcopi ejusdem Provinciae proximi quique conveniant Episcopus delegatur PLEBE PRAESENTE quae singulorum vitam plenessime novit unuscujusque actum de ejus conversatione perspexit Quod apud vos factum videmus in Sabinae collegae nostri ordinatione ut de VNIVERSAE FRATERNITATIS SUFFRAGIO de Episcoporum qui in praesentia convenerant quique de eo ad vos literas fecerant judicio Episcopatus ei deferretur Epist. â—8 2dly By way of Exception he tells us 1. This is but one example not sufficient to infer a perpetual Rule Answ 1. 'T is intended but for one example 2dly We find the thing practised afterwards Elders are ordained Tit. 1. 5. 1 Tim. 5. 22. That they should so suddenly vary from the practice of the Apostles here no intimation thereof being given but rather the contrary 2 Tim. 1. 14. 3. 10. Tit. 1. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thou mayest set streight or according to the liâ—e or rule that thou hast learned of us the things that are wanting and ordain viz. according to that rule Elders in every City is not probable That they did not do so for some hundreds of years after Mr. T. grants and we have proved Which is a sufficient Answer to his Exception about constituting Elders without the mention of any such election of the People Tit. 1. 5. 3dly In the election of other Officers as an Apostle we find the people concerned 1. Out of an hundred and twenty persons they chose and presented two v. 23. out of which two one being câ—osen by lot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was counted amongst the Apostles by the common Suffrages of them all v 26. And this very Scripture amongst others is used by Cyprian to confirm the power of the people in châ—sing or refusing their Ministers Epist 4. l. 1. Deacons as was said was so chosen Act. 6. 3 5 6. Put all together and you have as full an evidence of the truth of the Assertion as can be desired But our Animadverter 2dly acquaints us from Dr. Field c. that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is applyed to other creating then by Suffrages as Acts 10. 41. Answ 'T is granted it sometimes is so applyed but the proper and most usual signification of the word is to elect by Suffrages as Mr. T. knows That because it 's once or twice it may be used in a metaphorical sense
where it cannot be otherwise interpreted therefore we must depart from the proper notation of the word where the context of the place doth induce us and the practice of the Church and People of God in after-generations to abide by it is not tolerable arguing His next Exception is 3dly None are said to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but Paul and Barnabas and they are said to do it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for them viz. tâ—â— Church or Disciples Answ 1. Nor is it necessary that we affirm any other so to do They herein presiding over them and regulating the whole affair according to the instructions received from Christ bear the name of the whole work though the Votes and Suffrages of the Disciples were in it also The Apostles ordained by Suffrages viz. the Suffrages of the Church Elders for them But this proves not that the Vote of the Disciples was excluded it rather evinceth the cantraâ—y Yet 2dly Why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be rendred creating by Suffrages or ordaining for them I do not understand It may every whit as properly be rendred with them viz. with the Church or Disciples For so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is frequently rendred so Mat. 13. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye root up also the Wheat not for but with them Act. 17. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reasoâ—ed with them Heb. 8. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for finding fault with them and in many places besides That it should be so rendred here is evident 1. 'T is consonant to the practice of the Saints then and in after-generations as is known 2. How Paul and Barnabas may be said properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to ordain by Suffrages alone by themselves every understanding is not able to reach render the word with them i. e. with the Disciples and the câ—se is plain â—nd evident viz. the Apostles with the Church or Congregation of Believers by Suffrages and Votes ordained Elders which is the matter enquired after So that whatever this Animadverter is able to say to the contrary this Scripture proves the power of particular Churches to elect their own Officers and therefore if the present Ministers have not received a Commission from Christ thus mediately by the election of some one or other particular instituted Church of Christ if they pretend not to it have it in derision come barely with a presentation from a Patron Ordination Institution and Induction from a Lord-Bishop things forreign to the Scripture and impose themselves upon the People whether they will or no as it may most truly be affirmed of them they are not Ministers of the Gospel nor may be heard as such But Mr. T. hath somewhat more to adde he tells us 1. That it will be hard for us to prove that the Parish-Churches in England are not particular instituted Churches of Christ Answ 1. Of what is hard or easie for us to do or any man else our Animadverter seems a very incompetent Judge 2dly He is not ignorant that this is already done to our hands by several learned men and 't is sure no difficult task actum agere to do over again what we find done to our hands before He further affirms 2dly It will also be hard to prove that the Ministers of England are imposed on the People whether they will or no. Answ 1. The generality of the People of England will attest the verity hereof who for the most part know not their Minister till he comes to them with his Orders nor is their Consent touching his Reception desired or at all significant with respect to his exercising an Office-power over them 2dly What they do in London and some few particular places where the Inhabitants it may be are the Patrons is not considerable or worth the minding 1. For the most part they are imposed upon the people whether they will or no. 2. Were they chosen by their Parochial Inhabitants they were never the nearer Ministers of Christ Because 1. That their choice hath not the least influence upon their being constituted such 't is the Bishops Ordination that in this matter doth all 2. The parish-Parish-Churches of England are not true Churches of Christ which we demonstrate 1. Where there is not the true matter of a Church there is not a true Church But in the parish-Parish-Churches of England there is not the true matter of a Church Therefore The Minor which alone is capable of a denial is evident That only is fit matter of a Church which corresponds to the matter of the Primitive Churches planted by the Apostles These were Saints Ephes 1. 1. Col. 1. 2. Holy Brethren 1 Thess 5. 27. Such â—â— were not of but called out of the World Joh. 15. 18 19. whom God had received Rom. 14. 3. Such as please Christ and are dearly beloved by him Eph. 5. 29. are built upon the foundation of the Prophets anâ— Apostles Eph. 2. 20. have the Spirit of Christ Eph. 4. 4. are built up together an holy and spiritual House to God 1 Pet. 2. 5. God 's House 1 Tim. 3. 15. Heb. 3. 6. are living Stones a chosen Generation a Royal Priesthood an holy Nation a peculiar People v. 9. faithful in Christ Jesus Eph. 1. 1. The sons and daughters of the Lord God Almighty 2 Cor. 6. 17 18. Christ is said to be their Husband their Head They his Bride Eph. 5. 23. Col. 1. 18. his Temple 1 Cor. 3. 16. Now he must have a brow of brass that shall affirm that these Characters are applicable to the Parish-Assemblies of England when they themselves will confess they appertain not to them Are Drunkards Swearers Revilers Persecuters of God and Holiness loose prophane scandalous livers of which these Assemblies for the most part are constituted and made up Saints holy Brethren such as are called out of the World c. None will dare to aver it 2dly Where there is not the true form of a Church there is not the true Church But in the Parish-Assemblies of England there is not the true form of a Church Therefore The Minor which is alone liable to exception is evident The form of a Church consists in the free and voluntary embodying together of Saints giving up themselves to the Lord and one another according to his will as we have already proved Now this cannot be asserted of the Parish-Assemblies Those Civil divisions for they are no others were of the institution of man as we have demonstrated And to this day they are held together by penal Statutes and Ordinances such as never came into the heart of Christ to establish 3dly There where there is not the Church-power that of right belongs to a true Church of Christ there is not a true Church of Christ But in the Parish-Churches of England there is not that Church-power nor as such are they capable of it Therefore The Minor which alone is to be proved is perspicuous 1. The power of electing their own Officers
Sacrifice at Jerusalem was so but not elsewhere These things must be performed in the way appointed by him else they cannot be so accounted 2dly 'T is true bound we are to perform the duties they pretend to perform but according to the Institution of the Lord not mans devising as they are performed in the Church of England Isa 29. 13. Mat. 15. 7. 3ly Though it be no sin to joyn in the true Worship of God yet 't is a sin to joyn with false worshippers in a false way of Worship as praying after the way of the Common-Prayer-Book hearing an Antichristian Minister 4thly Believers 't is true might prophesie though unbelievers came in but it doth not therefore follow that ' â—is lawful for Believers to joyn with Unbelievers or forsake the Way and Institutions of Christ to go to the Assemblies of Unbelievers and hear them Prophesie As the worst of Ministers of whom he is discoursing and the generality of Parochial Assemblies undoubtedly are if a Spirit of prophaness visible debauchery an excess of riot bespeak persons to be such And from such he grants we are to separate by command from Christ 2 Cor. 6. 17. to which may be added Eph. 5. 11. 2 Tim. 3. 5. Acts 2. 39 40. But why talks he of our separating from them when they separate as much from us as we do from them we were never no more of them than they were of us Of Rev. 18. 4. we shall hereafter speak For the present we deny that by Babylon there is meant only literal Rome and expect the proof of his dictate The keeping company and eating interdicted 1 Cor. 5. 11. he tells us must be meant of eating Common Bread Because vers 10. That keeping company which is forbidden to such Brethren is allowed in vers 9 10. to the Fornicators of the world which cannot be Gospel-Communion keeping company in eating of the Lords Supper Answ 1. It seems then that with the Fornicators of the world we may not have Gospel-Communion if so then not with the Church of England for with it we cannot have Communion without holding fellowship with such as these 2dly If it be not lawful to have Communion with a Brother one of the same particular Church for of such an one the Apostle speaks that is a Fornicator or Covetous or an Idolater or a Railer or a Drunkard or an Extortioner so far as to common eating and drinking then a fortiori may we argue it is utterly unlawful to have communion with him in the Worship of God and much more unlawful to have fellowship with one we never walked with in the way of the Gospel according to any institution of Christ 3. That 't is lawful to hold Communion in eating the Lords Supper with Railers Drunkards c. I am sorry to find Mr. T. asserting of which we expect his proof The contrary is evident 1. Persons must be in a Church-state before they are capable of the regular enjoyment of that Ordinance which is a Church-Ordinance and part of Instituted Worship but Persons of such a Complexion are not fiâ— matter for a Church as we before proved Therefore 2. Those who ought to be excommunicated out of a Church were they in we may not have Communion with especially when in a false Church-state as is the case of the members of the Church of England But persons of such a character as the Apostle mentions should be excommunicated out of the Church Therefore 3. Those with whom we have Communion in breaking Bread as a Gospel-Ordinance with them we are one Bread 1 Cor. 10. 17. But we may not be one Bread with Drunkards c. Therefore 4. Those with whom we are commanded to have no fellowship with them we may not have fellowship in that Ordinance of breaking Bread But with such as these we are commanded to have no fellowship Eph. 5. 11. That the People of God can scarce ever break Bread with comfort in the best instituted Churches as he tells us from this doctrine is a notoriously false Crimination a meer Calumny His subsequent scoff is such froth and vanity as becomes not his years nor profession we pass it over as beneath us to take further notice of We add in S. T. 3dly That we cannot acknowledge the present Ministers for our Brethren but we must acknowledge the Bishops for our Reverend Fathers for theirs they are but that we cannot do To this Mr. T. adjoyns Sect. 5. 1. They are call'd their Reverend Fathers in respect of their Ordination Answ 1. But we cannot own them as Reverend Fathers with respect hereunto when we assuredly know they are herein usurpers of what doth not appertain to them But 2dly This is not all they own them as such upon the account of their Authority over them and the Parochial-Assemblies in the respective Diocesses who are to give forth Canons and Laws for them to walk by in not a few things relating to Worship as is known Now so we cannot own them as our Reverend Fathers we know no honour or obedience we owe them as such We think the inspection of one Bishop over an hundred Congregations can be proved by no better Arguments than the inspection of the Pope over an hundred thousand That a Diocesan and Oecumenical Bishop are much of the same kind and have their standing on the same foundation We know no Bishop of the institution of Christ but a Pastor of a particular Congregation He that pretends to more must prove his pretensions or we cannot but look upon him as an usurper I would gladly know whether Mr. T. thought it lawful to own them as his Reverend Fathers when he swore to exâ—irpate them with the whole Hierarchy and whether his so doing were an act of filial obedience That they are to be accounted Fathers in respect of their Antichristian Office because the Apostle saith 1 Tim. 5. 1. That an Elder is to be entreated as a Father when they are not Elders but a degree above them not from the Institution of Christ but the Courtesie at the best of Princes he will never prove Of their success in begetting others to Christ I understand nothing Those whom they have begotten may upon the account thereof esteem them as their Reverend Fathers but yet I am apt to think should they not be invested in the Title till then for the most of them at least they would go to their graves without it These are but Figleave-coverings The Animadverter knows they are not upon this bottom so called or accounted but with respect to that Office-power they have in the Church over the rest of the Ministers and Parochial-Assemblies thereof which being a meer incroachment usurpation and innovation we dare not own them as such We further argue in S. T. 4thly We cannot hear them as Brethren because they are if Brethren such as walk disorderly from whom we are bound to separate by express precept Mat 18. 2 Thess 3. 6. That they walk
disorderly we prove Those that walk not after the tradition received from the Apostles and from the Primiâ—ive Church for above 300 years after Christ but according to the traditions of the old Bawd and Strumpet of Rome are such as walk disorderly But the present Ministers walk not after the tradition received from the Apostles but after the traditions of the Whorish Church of Rome Therefore The Major is bottom'd upon the express words of the Apostle in the place instanc'd in and were it not no person of ingenuity would have the confidence to deny it The Minor we prove by particular instances They have no Apostolical written Tradition for Liturgies Surplice Cross in Baptism c. If they have let them produce it and we are satisfied if not they are disorderly walkers and to be seperated from that they are such 2. cannot be denied by such as pretend to Reformation if submitting to ordination or reordination by a Lord-Bishop covenanting and protesting with detestation against a Reformation according to the Scriptures and the best reformed Churches be so In answer to which Mr. T. tells us 1. That it belongs not to him to speak for the present Ministers but to themselves Answ 1. And indeed many sober minded persons think so too It very ill becoms any man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to go about to build again the things he once destroyed But yet 2ly It s not the part of an Advocate thus to desert his Clients in open Court If he undertake their defence it appertains to him to answer for them to what is objected against them However he acquaints us 2ly what he conceives they would say for themselves 1. That they do not covenant and protest with detestation against a Reformation according to the Scripture and the best reformed Churches Answer The whole of my intendment in that expression was to intimate their renunciation of that Covenant wherein the Reformation intimated was solemnly engaged to be promoted whicâ— what is it less then to protest against the Reformation therein asserted and enjoyned That they did this is evident from their subscription of the declaration or acknowledgement following I A. B. do declare that I do hold there lies no obligation upon me or on any other person from the Oath commonly called the Solemn League and Covenant to endeavour any change or alteration of Government either in Church or State and that the same was in it self an unlawful Oath That they did because they judged the matter of the Covenant at least with respect to reformation of the Church by purging it of the Hierarchie to be sinful I do suppose they will not deny nor that they renounce sin without detestation So that the Author of S. T. will in the judgment of sober minded persons be soon acquitted froâ— being in this matter a Calumniator He tels us 2ly He conceivs they would justifie their submitting to Ordination or reordination by a Lord-Bishop their owning and reading a Liturgy in the Church their wearing the Surplice Crossing in Baptism c. Answ 1. No one doubts but they would nor can any other be expected from them who are in the practice of these things But that because they will justifie them therefore they are no disorderly walkeâ—s is not in my poor judgment an argument of the least weight The Papists will justifie their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Image-worship and the rest of their abominable idolatries and bring Scripture to prove it lawful too Gregorius de Valentia tels us there is some worship of Images lawful and proves it from 1 Pet 4. 3. because the Apostle would there deterre them from the unlawful worship of Idols yet I hope Mr. T. will not affirm they are not disorderly walkers and to be separated from as such 2ly We say not that they themselves will confess that they are disorderly walkers but that such as Mr. T. who have covenanted against Bishops and pretended to be for Reformation cannot deny but that they are indeed so with respect to the matters instanced in which he must acknowledge to be true for they are the very things they covenanted against as intolerable disorders and abuses to remove out of the way So that however they might call me an egregious false accuser which yet were but a sorry answer to the charge laid against them yet one would not have expected such language from Mr. T. These things are disorders or they are not If they are not why did this Animadverter Covenant Preach Print against them glory that he was one of the first that in print testified his dissatisfaction touching them If they are most assuredly those that practise them are with respect to them disorderly walkers And is Mr. T. of late grown such a fond Admirer of them that a man cannot speak truth of them but he must call him an egregious false accuser I am afraid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and seriously to review with what spirit he writ such passages as these He adds 3dly These practices except the first are not of such a degree of pravity whether justifiable or sinful as that barely for them they should be reputed in the number of Disorderly walkers and so after due process to be separated from by vertue of positive precept from Christ Mat. 18. 2 Thess 3. 6. For 1. Mat. 18. 15 16. is meant of personal injuries the Separation permitted is a Separation only from civil eating and familiar reception not from Gospel-communion Answ 1. This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hath already been fully confuted 2dly He further affirms that the disorderly walking 2 Thess 3. 6. must be understood of sins of greater pravity than the particulars instanced in and charged upon them except the first which they will deny Answ 1. But the first we have proved against them therefore they are disorderly walkers according to this Scripture by Mr. T. his confession and so to be separated from 2. Every sin is a disorderly walking if persons will stand in justifie plead for any sin they are to be separated from by vertue of this Apostolical precept But 3dly If the sins charged upon the present Ministers be too small to constitute the disorderly walking here mentioned what are the greater that do so The gross sins he tells us of of any Brother not a Minister who was bound to work v. 10. such as those 1 Cor. 5. 11. 2 Cor. 12. 20 21. Answ 1. Why the gross sins of a Brother not a Minister Is not the Ordinance of private admonition Church-Censures an Institution of Christ out of the abundance of his love for the good of his Children Is a Minister exempt from it more than others he will not sure say so 2dly Why such gross sins as those mentioned 1 Cor. 5. 11. 2. Cor. 12. 20 21. doth the Apostle charge the Church of Thessalonica with any such evils as those there mentioned nothing less These are instanced in because the Animadverter supposeth at
13. 2. wants not its sufficient weight To which Mr. T. 1. The word Priest is no more than Presbyâ—er nor used in any other sense by the Papists or the Church of England Answ 1. this hath already been replyed to than which there is nothing more false The English of Sacerdos is not nor ever was Presbyter or Elder but Priest 2ly This is not to his purpose The Ministers of England and Rome symbolize in name if they are both call'd Priests which this Animadverter cannot deny Whether there hath not been a willingness in some to return to Popery manifestly discovered let the Nation judge He adds 2dly Zach. 13. 2. is not a command but a promise 2ly It s the abolition of the names of Idols not of Priests that is there promised Answ 1. 'T is true Zach. 13. 3. is a promise but such an one as abundantly manifests the detestation of the Lord against them which implyes a command from God to his people not to make use of them 2dly The names of Idols are the names used peculiarly in Idolatrous Worship so that though Mr. T. never found Priests to be reckoned amongst Idols which yet they might too in dayes past have been when too much idolized by the people Yet he knows the name Priest hath been used in idolatrous worship both Heathen and Antichristian peculiarly appropriated unto their Ministers therein employed 3dly Hos 2. 16 17. is rather he tels us a prediction then a prohibition God would be called Ishi not Baali because that name signifies a kind husband this one that is cruel and rigorous or lest she should in thought remember the Idol or be thought by others to continue that Idolatrous name Answ 1. The words are not meerly a prediction they are a prohibition also Thou shalt call me no more Baali we had thought had been an express forbidding them so to call him 2dly The Question is Whether these names were superstitious names commanded by the Lord to be abolished or not upon whatother accounts they were so commanded so that till Mr. T. proves that this was not abused to Idolatry nor commanded by the Lord to be abolished he doth but auram vapulare speak nothing to the purpose Yet 3dly That God would not be called Baali because that name signifies a cruel and rigorous husband is 1. more then puerile every smatterer in that language knows the word Bagnal or Baal signifies not an austere but a kind husband coming of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exceedingly to love it signifies indeed a Lord but that is metaphorically and not a tyrannous and cruel Lord neither 2dly 'T is wicked being a charging of the holy God falsly He is called Baali their Lord Isa 54. 5. yet no cruel and rigorous one I hope I am sure he is there so called upon the account of his love and tenderness to his people rolling away their reproach and crowning them with dignity glory 3. The Spirit of the Lord gives us another reason of the rejection of the name v. 17. Groti us saith well upon the place the Church is interdicted the use of the name out of horrour of that name which hath been imposed on an Idol We add in S. T. Of the same mind with us in this matter is Hierom the Hebrew Docters Sanctius Polanus Rivet M. T. replyes I do not think any of his Authors say so Answ 1. But it 's evident they do say so viz. that the names given to the Idols are to be abolished and not given to God Hierom in the words cited by him affirms as much I so hate the names of Idols that I will not have it said Baali but Ishi Gods hatred to the Idol he tels you is the ground why he will not have that Idolatrous name used in his service I do not think but sacrificing Priests are altogether as abominable to the Lord and by the same reason that name that hath been given to them ought not to be given to his Ministers What Rivet saith he assents to yet that is as much as we affirm God abhorreth the use of names because they have been abused to Idolatry the name Priests have been so abused and this Animadverter must acknowledge as much except he will deny the abominable Sacrament of the Mass a propitiatory Sacrifice for the quick and dead as the Papists say to be Idolatry The Sacrificers or Mass-Priests being so called The testimony of the Helvetian Churches he grants is as we have reported They give not the name Priest to their Ministers not because they think the word as it answers to Presbyter he tels us is evil but as it is used in the Church of Rome Answ 1. They know the word Sacerdos Priest answers not to the word Presbyter at all 2. They reject the word Priests because it hath been abused in the Papacy to Idolatry and they reade nothing of it as peculiarly applyed to Ministers by way of distinction from other Christians in the New-Testament He tells us further If Hos 2. 16 17. as he will not deny ver 17. to import be a prohibition according to the Law Exod. 23. 13. it onely forbids the using such names with honour or so as to trust in them as Psal 16. 4. Answ 1. The Text saith expresly Thou shalt call me no more Baali for I will take away the names of Baalim out of their mouth and they shall no more be remembred by their name 2. Should we accept his interpretation we must not use such names with honour liking or approbation according to Exod. 23. 13. Deut. 12. 3. Josh 23. 7. Psa 16. 4. it would avail him nothing for â—lthough some 't is true do affix the name of Priests to the Ministers of England in a way of disgrace yet they themselves assume it as given to them by the Bishops as an Ensign of Honour and Renown But 3dly there seems to be somewhat more in those prohibitions they forbid the frequent use of Idolatrous names or names abused in Idolatrous service and their use at all in the Worship of God The name of other Gods might not be heard saith precious Ainsworth out of their mouths or imprinted in books or graven on pillars The Reubâ—nites therefore changed the names of Cities that carried Idol names Numb 32. 38. And by the Hebrew-Canon it was decreed from this Law Whoso maketh a Vow in the name of an Idol or that sweareth by it is to be beaten whether he sweareth thereby for himself or for an Infiael And it is forbidden to make an Infidel swear by his God or to mention the name thereof though not by way of Oath Maimonid Treat of Idolâ—try ch 5. sect 10. That the Prophets who speak as the holy Ghost gave them utterance did afterwards use the name Baal is not at all to his purpose the Spirit of the Lord is not bound the Law was not made for him but for us 't is not said I will not but you shall shall
already answered We add 9thly The Popish Priests wait not the Churches call to the Ministry but make suit to some Prelate to be ordained Priest and giving money for their Letters of Ordination so the Priests of England Mr. T. replies To offer a person's self for ordination is in some case a duty 1 Tim. 3. 1. Isa 6. 8. Answ 1. The Scriptures produced prove not his assertion Isa 6. 8. is sufficiently remote from any such thing there 's not the least mention of Ordination therein it s only a testimony of Isaiah's readiness to obey the voice of the Lord in going forth to bear a testimony for him against an untoward rebellious people 1 Tim. 3. 1. only tels us that he that desires the office of a Bishop desires a good work i. e. as say our Annotators is inwardly moved by the Spirit of the Lord thereunto which he may do and yet I hope wait the Churches call thereunto Besides 2ly Should this be granted it signifies little till he prove that it 's the duty of any with the neglect of the Churches call to this Office to seek ordination thereunto from an unscriptural Prelate which is that we charge upon them which Mr. T. knows they do He tells us 2dly Giving money for their Letters of Ordination is only Wages to the Register for writing Answ 1. Be it so that they give money for their Letters of Ordination is all that is asserted by us which Mr. T. grants they do 2. 'T is well if there be no Simony as it 's call'd found amongst them 3. If provision be made against the Registers exacting over-much by the Canons of the Church of England he informs us that the same provision is made by the Popish Trent-Council The Parallel in this particular holds good We say 10thly The Popish Priests are ordained to their Office though they have no Flock to attend upon So the Priests of England Mr. T. replies The Priests of England are not to be ordained without some title according to Can. 33. even the Trent-Council hath made some provision thereabout Answ 1. Mr. T. doth well to consociate the Canons of the Church of England and the Church of Rome in the Trent-Council together they are in not a few things near of kin 2. However I cannot but stand astonished at his confidence in telling us that the Priests of England are not to be ordained without some title according to Can. 33. when that Canon saith expresly That they may if a Fellow or in right as a Fellow or to be a Chaplain in some Colledge in Oxford or Cambridg if a Master of Arts of five years standing that liveth of his own charge in either of the Universities if to be shortly admitted either to some Benefice or Curatship then void or if the Bishop do after his admission into the said office keep and maintain him with all things necessary till he prefer him to some Ecclesiastical Living 3. But it may be the Animadverter by title means some one of those things mentioned To which I shall only say that if so he doth openly prevaricate pretends to answer to what he speaks not one word such Titles are supposed to be without a Flock to attend upon What he adds of Ministers being necessary for Armies c. is nothing to the purpose This proves not that they may be ordained Ministers without a Flock to attend upon which they may have and by them be sent forth for the works mentioned for a season We know it hath been the practice of the Churches so to do 2. Privâ—te Brethren may act for the supply of the services mentioned and frequently have done so nor indeed do I conceive how any can act therein in any other capacity Which is not incongruous to Acts 23. 2. as this Animadverter suggests which speaks not a tittle of their ordination to the Office of Ministry which they had before but only a solemn commending of them by Fasting and Prayer to the Blessing of the Lord by the Church in the Service they were now setting upon in which they testified their consent by the laying on their hands as say our Annotators To the 11th Parallel viz. That the Priests of England must swear Canonical Obedience to their Ordinary as the Priests of Rome Mr. T. only saith That 't is true at their institution into Benefices they do so but it is so bounded that it is not intolerable 't is nothing like that which is required of the Papists Answ 1. The Parallel herein betwixt the English and the Popish Priests is acknowledged which is all we affirm 2. That the Oath is tolerable that 't is nothing like the Oath of Canonical Obedience tendred to the Popish Priests is only affirmed by Mr. T. without proof that was the copy and pattern of this as he cannot be ignorant The 12th Parallel touching their leaving their Benefices for advantage-sake without consent of the People The 13th touching their special Licence to preach without which they must not from â—he Prelates though thereunto before ordained The 14th touching their subjection to be silenced by the Prelates betwixt the Ministers of England and Rome he grants to be true nor saith he any thing by way of reply that deserves the taking notice of To the 15th viz. the Popish Priests are not of like and equal power degree and authority amongst themselves but are some of them inferiour to others herein as Pastors to Archdeacons Archdeacons to Lord-Bishops Lord-Bishops to Arch-Bishops so the Priests of England Our Animadverter replies 1. Inequality is judged to be in the Elders of the Primitive Churches by the inscription of the seven Epistles to the Angels of the seven Churches of Asia Answ But this rather proves there equality to each is a several Epistle directed whereas had there been one Arch-Bishp or Superintendent over them one Epistle had been sufficient and had been no doubt directed to him He adds 2dly It hath been in some sort in all well-ordered Churches and is necessary to setled order Answ These are his dictates which he is not at leasure to prove The Church of Rome in the Apostles dayes of Corinth Ephesus were as I remember well-ordered Churches yet cannot be manifest any inequality amongst their Elders No Superintendent Lord-Bishop or Arch-Bishop as I read of 2dly What thinks he of the Church of the Waldenses were they well-ordered Churches They were from the beginning without this Superiority of Elders one above the other The like may be said of most or all the Reformed-Churches The Churches of Helvetia reckoning up the degrees of Arch-Bishops Suffragans Metropolitans Deans Subdeans tell us plainly they are not sollicitous about them That the Apostles Doctrine touching Ministers is sufficient for them cap. Confes. Helvet poster c. 18. And afterward there is one and the same equal Power and Function in all the Ministers of the Church and though in process of time one was chosen from amongst the rest to preside in
Synods yet was he not set over others nor endowed with greater power than the rest cap. conf Helvet prior Arti 15. the French Churches say We believe that all true Pastors wheresoever they are placed are endowed with equal authority under that only head high and sole universal Bishop Jesus Christ and therefore it is lawful for no one Church to claim authority and dominion over another cap conf gal Confes. Art 30. So say the Belgick Churches Bely conf Art 31. So that Mr. T. out of his great love and dutifulness to his Mother the Church of England is not sparing to cast dirt in the face of the Churches planted by the Apostles themselves and most or all the Reformed Churches at this day who own no such inequality as he pleads for and therefore were are all of them not well-ordered Churches in comparison at the least to her and the Church of Rome where the Hierarchie is established To the 16th parallel about holy Vestments he is able to object on-thing worth the considering The 17th is The Popish Priests are tyed to a book of stinted Prayers and a prescript Order devised by man for their Worship and Ministration so are the Ministers of England and that to such a one as is taken out of the Popes Portuis To this Mr. T. replies 1. The Assembly of Westminster prescribed a Directory for Worship Answ 1. Quid hoc ad Rhombum I am not in the least concern'd to justifie all that was done by that Assembly and am apt to think they might in that matter have spared their pains 2dly The same Assembly abhorred the Common-Prayer-Book Service as a most detestable and filthy Idol preached printed against it procured its Abolition 3dly Every one that knows any thing knows that upon various accounts there is no likeness betwixt these two None were compell'd to the use of this or that form of words by the Directory as in the Book of Common-Prayer He adds 2dly Those prayers and portions of Scripture which are holy and good are never the worse because they were in the Popes Portuis no more than the acknowledgement of Jesus to be the Son of the most High God is the worse because the Devil used it Mar. 5. 7. Answ 1. Of the Scriptures and that glorious Truth of Christ's Eternal Deity as the Son of the most High God and the Common-Prayer-Book-Service there is not the same reason They were from the inspiration of the Holy Spirit originally Divine this of man devised upon the prevailing of Apostacy upon the Churches of Christ imposed with threatnings cruelties and slaughters upon the Children of Christ by his professed Enemy abused by a confessed Idolatrous generation of men if there be any such in the world That because the abuse of the Scriptures and the Truths contained in them doth not render them the worse therefore a devised Service that it the best is wicked and abominable in its imposition intolerable used by Idolaters is not the worse I chalenge Mr. T. to make good 2. Though the Scriptures are not the worse because portions of them are read in the Romish Idolatrous Service yet the following the Romish Synagogue in curtailing the Scriptures reading one part of a Chapter at one time another at another and manifestly misapplying them causing them also to give place to the Apochryphal Writings is abominable He goes on 3dly That which is suggested as if the Common-Prayer-Book now in use were little different from the Popes Missal he tells us is untrue Answ 1. The Animadverter is a little mistaken We affirm in S. T. that the Common-Prayer-Book-Service used in King Edward the 6th's dayes and the Popes Missal were not much different And for the proof of that we produced the Testimony of the King and Council which we thought M. T. would never have questioned That the Common-Prayer-Book now in use and that then used is not much different every body knows 2dly 'T is true all that is in the Pope 's Missal is not in the Common-Prayer-Book nor did any one ever assert this but the most that is in the Common-Prayer-Book is stolen out of the Popes Missal The Epistles and Gospels the Prayers or Collects the rites and usages therein joyned are so and this Mr. T. denyes not I had thought to have represented the truth of this to the eye of the Reader by exhibiting our English and the Popes Latine Masse at one view to him which I have by me faithfully collected and compared together But the swelling of this Treatise unexpectedly and the difficulty of printing any thing of this nature that is voluminous through the tyranny of the Prelates makes me wholly to lay aside that intendment to a fitter season if need be The summe of what we have been offering in this matter we say in S. T. is this 1. Those Ministers that in their names office admission into their offices are not to be found in the Scripture are not Ministers of Christ act not by vertue of an Authority Office-power Calling received from him 2. Those Ministers that in their names office admission into their office are at a perfect agreement with the Ministers of Antichrist such are the Popish Priests acknowledged to be are not the Ministers of Christ But such as have been abundantly demonstrated are the present Ministers of England Therefore The Minor Mr. T. saith is manifestly false he hath said nothing to prove it in the main Answ This is soon said had he proved it manifestly false be had done somewhat Whether any thing considerable hath been offered by us for the proof of the Minor others besides Mr. T. and I will now judge Sect. 4. The present Ministers of Engl. proved Antichristian They act from a Power Office and Calling received from a Lord-Bishop whose Office is Antichristian The opinion of the Learned touching them Their Office is not to be found in the Scripture Eph. 4. 11. Rom. 12. 7 8. 1 Tim. 3. 12. Acts 14. 23. Tit. 1. 5 7. Acts 20. 28. know them not They were not known in the Church for some hundreds of years after The Office of Lord-Bishops wherein it consists Of Diotrephes his asserting Supremacy Our Bishops neither Evangelists nor Pastors nor Teachers nor Apostles proved Mat. 28. 19. explained Of the Rise of Episcopacy The Testimonies of Dr. Hammond Whitaker Reynolds Eusebius c. touching it WE further prove in S. T. The present Ministers of England act in the holy things of God by virtue of an Antichrâ—stan Power Office and Calling Because 2dly That they act from a Power Office and Calling received from a Lord-Bishop whose Office is Antichristian This the summe To which Mr. T. replies That neither himself nor any sober Writer judged them Antichristian Answ 1. Whether he once so judged of them his taking the Covenant to extirpate them wherein they are condemned as Antichristian will evince 2. What he or I judge them is not material that no sober Writer or considerate man that
chalenge the term of Pastors and Teachers this I had said was too great a debasement of their Lordships he tells us This is a Satyrical Sarcasm no proof Ans 1. However it is evidently true Pastors and Teachers we have already proved are Officers appertaining to one particular Church 'T is certainly a debasement of their Lordships who preside as petty Princes over hundreds of Pastors and Churches so called to be reduced to a laborious over-sight over one 2dly I had said in S. T. That their Parochial Priests over whom they preside are supposed to be Officers in that degree The Argument is this which Mr. T. may take time to answer If the Parochial Priests over whom the Bishops of England preside be such Pastors and Teachers as the Scripture mentions then the Bishops of England are not cannot be such for they are an Order and Degree above them to them as their Superiours they promise and swear fealty But tho former according to the judgment of the Church of England is true Therefore The Story he after tells us of a Presbyters having in case of infirmity Assistants who notwithstanding may be called a Teacher is so remote from the business in hand that though some would cry out Quis temperâ—t a risu For my part I heartily pitty him 1st This is known not to be the reason of the Bishops having Parochial Priests under them were they never so strong it were impossible they should perform the Office of Pastors to the several Congregations in England 2dly The Presbyter is not an Order above his Co-adjutor as is the case of the Bishops he is a Co-Presbyter one of the same degree with himself So that of this we shall I suppose hear no mere We add in S. T. That they pretend to be and are so accounted by some the Apostles Successors but if they derive their sâ—ccession through the Papacy 't is an evident Argument they are Antichristian if the Pope be the Antichristian head over many Countries as Protestants affirm In respect of their Office we prove they are not their Successors Because 1. The Apostles were immediately sent by Christ 2. Extraordinary Officers sent forth to preach the Gospel throughont the Nations of the world 3. We find no Apostles after them 4. None appointed by them to succeed them 5. None are qualified with gifts for the discharge of such an Office and Christ sends not forth servants in any imployment but he furnisheth them with gifts suitable thereunto This the summe To which our Animadverter pretends to answer Sect. 5. Chap. 3. 1. Apostles he grants they may not be reckoned yet 2. They may be their Successors 1st Dr. Owen of Schism Cap. 6. Sect. 55. grants That persons adhering to ordination by succession from Popish Bishops may be right worthy Ministers of the Gospel but not upon the account of that their Successional Ordination but the eminent gifts God hath vouchsafed them and the Lords people submitting themselves to them in the administration of Ordinances And the Author of S. T. denies not they succeed them as Christians and if so they may be heard as gifted brethren which was denied by him Chap. 2. Answ 1. How all this proves the Bishops of England to be the Successors of the Apostles in respect of their Office which was what he pretends to attempt the proof of I know not 2. I deny indeed that they may be heard as gifted Brethren Chap. 2. and give my reasons of my so doing which I have vindicated from this Dictators exceptions That we are to have communion with all that we cannot deny to be Christians in that wherein they act not as such but by virtue of an Office-power we know they have not received from Christ Mr. T. will not in hast attempt the proof of He asks Why may they not succeed them in Office Answ I wonder he should ask such a Question En Tabulas The reasons thereof are given in the place he undertakes the confutation of They were it seems too weighty for him he wisely lets them alone without burthening himself so far with them as to attempt their removal The Apostles Office was indeed no other than that mentioned Mat. 28. 19 20. Mar. 16. 15. but that was 1st An Office of Preaching not of Lording and Loytering 2dly Into it they were immediately invested by Christ 3dly They were to preach the Gospel through the Nations of the World not to stretch themselves upon Beds of Ivory in a Lordly Pallace which was as much their Office as Preaching the Gospel upon the account whereof Paul saith He was a debtor both to the Greeks and to the Barbarians Rom. 1. 14. Christ its true promiseth his presence with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But 1. I am not satisfied that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Consummation of this world is any more than the winding up or perioding of that Age. I am sure the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the space of 70 or 100 years and sometimes not near so many as Mark 13. 30. which came to pass within 50 years And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no more than the perioding of the Jewish Paedagogie or Church state Heb. 9. 26. 2. I hope Christ is with them now so that there needs not a succession of persons in the same Office which we have proved there never was to whom Christ may make good his promise 3. The Lord promised Joshua never to leave him nor forsake him Josh 1. 5. This Promise he will not say doth necessarily suppose a succession of Officers in the place of Joshua which upon all accounts there was not The Apostle applies it to the Saints Heb 13. 5. And I am of the mind Christ doth as really fulfill that Promise Mat. 28 20. made originally to the Apostles when he vouchsafes his presence to the Saints to comfort quicken uphold defend them according as their exigencies do require as ever he did to the Apostles themselves So little reason is there of asserting the necessity of Officers as successors of the Apostles in their Office of Apostleship to vindicate the faithfulness of Christ in that Promise of his The succession we speak of which the present Ministers pretend to is a personal succession through Papacy i. e. that the Apostles ordained Bishops these ordained others downwards to this day a Catalogue of whom from time to time some pretend to That when Antichristianism overspread the world and the Pope as the Head thereof ordained and sent forth Ministers from whom they received their Office-power these should be notwithstanding not Antichristian is a fond conceit He could not communicate that he had not that he had any true power any other than a false Antichristian Office-power Mr. T. will not have the consideâ—ce to aver So that the whole fardle of words that ensue are not at all to the purpose A succession in doing the same work after them and preaching the same Gospel
afterwards and here and in his Roman discussed asserts that 't is not tyrannical Dominion but the Dominion of one Apostle over another that is interdicted So that the same thing is doubtful and not doubtful with Mr. T. in the writing a few lines And this he proves by no fewer than ten reasons in his Rom. discussed 2dly Here he tels us that 't is an affectation of the Rule which a person may have and lawfully exercise that is forbidden there that the Dominion or Rule it self is interdicted which he would do well to reconcile and answer his Arguments he there produceth for its confirmation The sum whereof is Christ would have none amongst them superiour but all equal he forbids not only tyrannical Dominion but also any Dominion at all over one another which is saith he apparent 1. From the occasion of the words Christ forbids what they sought for but they sought for chief Dignity Seniority and priority of Order as do the Bishops of England 2dly From the Subjects whose Dominion is forbidden viz. Kings that had lawfull Authority and therefore such Rule is forbidden as the best Rulers used amongst the Nations 3dly The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 although sometimes meant of meer lordly forcible Rule against the will and good of the person ruled yet here it cannot be so meant sith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to use Dominion at all and to have power at all over one another is forbidden Luke 22. 25. 4thly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the simple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is used still of Rule without abuse is forbidden 5thly It is forbidden to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. to affect that title which implies one to be under another and to be beholden one to another as persons that could gratifie one another which doth imply superiority in some sort 6thly The additional speech of Christ commanding in the stead of Dominion Mat. 20. 26 27. rather Ministry and Service shews he would have none among them superiour but all equal 7ly Christ's propounding himself as their example only in service 8â—y He requires such a mutual debasement as takes away the taking to themselves priority of order or place or rule over one anotheâ— Mat. 20. 26 27. Mark 10. 43 44. Luke 22. 26. 9ly This is confirmed by other places upon a like occasion Mat. 18. 1 2 3 4. Mark 9. 33. Luke 9. 46. In which Christ resolves them that they should be as a little child that assumes not Empire but is humble and accounts others as equal to him 10ly From Luke 22. 28. that Christ having forbidden superiority in any of them among themselves promises them a Kingdom afterward in recompence of their abiding with him in his temptations All which manifest 1. a Superiority interdicted 2. That the Superiority interdicted is not interdicted to all Christians as he would in his Theodulia bear us in hand for then Christians should be forbidden to exercise Civil Dominion and Power as Mr. T. his ten Arguments manifest But 3. a Superiority of order over one another as the Bishops of England exercise over their fellow-Ministers That the Apostles exercised any such Superiority over the Church of God or Ministers of a lower order as the Bishops of England exeâ—cise over them this Animadverter will never prove And if he were able so to do this would not justifie the Bishops in their exercise of such Superiority who are invested with no Apostolical Power that I know of 'T is true a rule over the Faith of Saints is disclaimed by the Apostle 2 Cor. 1. 24. but that this is not the whole of what is interdicted in the places before-cited he hath himself proved by ten Arguments but now repeated by us As for 1 Pet. 5. 3. he tells us what the Assembly in their Annotations say on the place viz. that is not imperiously commanding your own inventions in the stead of the Doctrine of the Gospel not carrying hemselves insolently and magisteriously towards Gods People 3 Joh. 9. Answ 1. All this is known to be practised by the present Bishops They command imperiously their own inventions to which the preaching of the Gospel must give place when there is not time for both as in the case of Liturgy-worship is known to be true How insolently and magisterially they carry it towards the people of the Lord the whole Nation is witness 2. The Elders being interdicted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to exercise Lordly Rule over the Heritage of God is certainly an interdiction of the introduction of any such Officer into the Churcâ— of God as against the will of the Lord's People should by vertue of an Office-power exercise a Lordly jurisdiction over them and their Ministers as a superiour order of Priesthood and certainly more forbidden than the office of an Elder Jurisdiction is not an abuse of our Prelates Office as is known though they too often abuse it by exercising it exorbitantly even contrary to their own Canons but a great a chief part of it wherein they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exercise dominion over the People of God and that against their will by fore and violence to their utter undoing and that in execution of that office they have received and exercise according to their Canon Laws in their Courts Ecclesiastical We further prove in S. T. That the office of Lord-Bishops is Antichristian because derived from and only to be found in the Papacy none of the Reformed Churches have retained it the Woman in her flight into the Wilderness carried it not along with her it 's rejected by the true Spouse and Witnesses of Christ in all ages We instance in several as Hierom the Churches of Helvetia c. To this Mr. T. replies 1. Though the latter Popes viz. from the time of Boniface the third about the year 606. be the head of Antichrist yet it doth not follow that the office that is derived from and is only to be found in the Papacy is surely Antichristian there having been bad Officers perhaps derived from good Popes and continued only in the Church of Rome Answ 1. That the Popes of Rome were not the head of Antichrist till the time of Boniface the third this Animadverter will never prove 2dly Should it be granted him what good Popes he will find from the time of Sylvester about the year 320 I know not nor what Officers were derived from them Lord-Bishops there were none till afterwards When Constantine coming to the Throne the Man of Sin began by little and little according to the prophesie of Paul touching him 2 Thess 2. 7. to shew himself in the following Popes The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Letter viz. the Roman Pagan Emperours being removed out of the way about which time many report a Voice was heard Hodie Venenum c. This day Poyson is poured forth into the Church of Christ And from this time the noble and renowned
Witnesses of Christ the Waldenses state the Defection of the Church Catal. Test 1509. From which time at least whatever Offices or Rites were introduced being introduced by the Antichrist that was now gradually revealing himself are justly to be accounted Antichristian 3dly Would Mr. T. had told us what Officers they are that are only continued in the Church of Rome that are of divine appointment that we might have considered the truth of his suggestion Lord-Bishops we prove are not such He further tells us 2dly That it is not true that the office of Lord-Bishops is derived from and is only to be found in the Papacy 1. It is manifest in the first Nicene Council can 6. that then and before were Patriarchs Metropolitan Bishops and Lord-Bishops with their Office Answ 1. That they were before is not so easily proved Hither as to their source and spring are they usually referred The learned Hooper tells us A Bishop ought to be a Bishop only of one City it is to be lamented that the Episcopal Office is so greatly degenerated Iâ— was not so from the beginning when Paul commanded Titus to constitute Bishops through every City And certainly if the ancient love toward the people did flourish in us we should confess that there is more to be done in one City than can easily be performed by the best 'T is sufficiently known that the Primitive-Church had no such Bishops as were over more Cities or Congregations than one before the time of Sylvester the first In whose time was the first Nicene Council 2dly That because the first Nicene Council acknowledged Metropolitane and Lord-Bishops therefore they are not derived from the Papacy is not so easily demonstrated This Council was in oâ— about the year 315. Long before the Spirit by which the body Antichristian is animated visibly manifested it self not once nor twice aâ— is known What other spirit shewed it self in Victor who excommunicated the Eastern Bishops for not keeping Easter with him at the same time which brawl continued till the first Council of Nice which sides with Victor an Argument that they were acted by the same spirit 3dly What assurance will our Animadverter give us that this Canon as well as some others which confessedly are is not foisted into the Acts of that Council by persons of after-ages He is not ignorant that Protestants plead this against the Papists who for the establishment of the Tyranny of the Roman Primacy produce a fictitious Canon of the Nicene Council 4thly 'T is incumbent upon him to prove that such Metropolitane Bishops and Lord-Bishops as are now in England were in and before the first Nicene Council which he knows to be false and untrue 1. The English Episcopacy is an order above the order of Presbyters then Episcopacy and Presbytery was accounted one and the same order 2. Ruledom and Jurisdiction is the peculiar flower of the Garland of our English Episcopacy of that it was not so As the Presâ—yters were to do nothing without the Bishop so neither was the Bishop to do any thing without the Presbyters He adds 2. That in the Greek Eastern Russian Churches the same Office is continued Answ 1. Nor do we affirm the contrary that we should do so is not necessary The Greek-Churches were at the first involved in the same Apostasie with the Roman at least with respect to the matter in debate betwixt us 2. We only say that 't is only found in the Papacy with respect to the Reformed-Churches none of them have continued it He therefore adds 3. That it is also pleaded that the Lutheran Churches Reformed that have separated from the Papacy in Germany Denmark Swethland have retained the same Office under the name of Superintendents Answ 'T is indeed thus pleaded by Downham c. who 't is like took up the story of Hadrianus Saravia a known Patron of the Popish Hierarchy who asserts it in a way of reproach to the Lutheran Reformation whether it be truly pleaded or otherwise Mr. T. tells us not though he cannot be ignorant of the contrary The Superintendency of the Lutheran Churches is exceeding different from the Office of our Bishops 1. Their Superintendent is only as a President or Chairman for the preservation of order in an Assembly 2. He is only so during the Session out of it he exerciseth no authority at all more than the rest of his Co-Presbyters as do the Bishops of England 3. He is subject to the Presbytery our Bishops Lords over them 4. He differs not in order and degree from the rest of the Ministeâ—â— as do the Bishops of England 5. He is but a Pastor of one particular Church our Bishops are of scores hundreds He proceeds after the same rate of confidence and verity 4. That it is false that the true Spouse and Witnesses of Christ have in all ages utterly rejected the Office of Lord-Bishops and that it hath its entertainment only by the false Antichristian Church Answ 1. 'T is much he doth not produce one instance of this Assertion and yet so confidently avers it which could he have done he would as well have proved it false as said it was so 2dly For the confirmation of the truth of what he saith is false we have produced several Testimonies his Answer thereunto such as it is we have already taken notice of it and manifested its lightness and vanity He adds This is manifest by the many Epistles written to the English Prelates by their reception at the Synod of Dort Answ 1. What the Epistles are he intends what the Reception mentioned is not of such import as to spend our time in enquiring thereabout 2dly That they have rejected the Office of Lord-Bishops is known they have published their dislike and detestation of it in their Confession to the world What respect any of them give them either in point of civility or as Messengers or persons sent from the King or perhaps not being truly informed what the Jurisdiction and Office is they exercise in their private Letters or otherwise is not considerable in the matter in hand The Office of Lord-Bishops or a superiority of Order above Presbyters or Elders they absolutely condemn as we have proved We add in S. T. One Stone of Offence must be removed out of our way It is said that though Lord-Bishops are Antichristian yet it doth not follow that the Office and Ministry derived from them is so for they are also Presbyters and ordained as Presbyters To which Mr. T. subjoyns 1. There is nothing replied to the allegation that Bishops ordain with Presbyters Answ 1. Nor is there any such allegation in the objection proposed 2ly If there were it s not so considerable as to deserve to be taken notice of They are only assistants to the Bishop 't is he not they that sets them apart admits them into Sacred Orders as they heathenishly call them He adds 2dly Nor to this that some of the Bishops have acknowledged Episcopacy
into the Jewish Synagogues c. we shall speak in its proper place Though we have no command to separate from the true Worship of God and the professors of the true Faith walking suitable thereunto yet we have express precepts to have no communion in Worship that is of the devising of man the Pope Antichrist with persons as members of the same Body and that have the very Lineaments of Satan the portraiture of Hell upon them with whom Christ doth not will not walk The Scriptures but now instanced in evince as much Rev. 18. 4. commands separation from a false Church false either in constitution or by apostacy The Church of England Rome is so as we have proved and the false Worship thereof of this we have already spoken Let the Reader seriously consider the Scriptures he will find it to be so In a word the Babylon mentioned our Animadverter will grant is the Roman Church Chap. 17. 1 2 3. The scarlet coloured Beast is th Civil Power not once represented under the notion of Beasts Dan. 7. 3 17. by which she hath ever been supported from the beginning The seven Heads are the seven sorts of Governments viz. Kings Consuls Dictators Decemvirs Tribunes Caesars Christian Emperors and the seven Mountains upon which Rome was built Rev. 17. 9 10. The ten Horns are the ten Kingdoms which her abominations and filthiness of her fornications did overflow of which England was one as is known and generally granted vers 12 13. The coming out of her is a separation from the whole of her Abominations Ministry Rites Inventions which if we do not we come not out of her she hath in the ten Kingdoms by the power of the Civil Magistrate that supported her erected and by external force and violence compelled persons to bow down to with respect hereunto she is represented as drunk with the blood of the Saints and Martyrs of Jesus This is all we plead for from this Scripture We would not have the Institutions Inventions of this old Bawd and bloody Strumpet imposed upon us and subjected to as if from Christ Let the Animadverter or any one for him prove the Hierarchy of Arch-Bishops Bishops Deans Chapters c. their Parish-Churches as such Organs Singing-Service bowing before Altars Candles there placed Copes holy Vestments Service-Book to be of the Institution of Christ and we are ready to stoop to them and own those that practise them but if they have no other foundation but what â—he Mother of Harlots compelled the Civil Powers to give them when she rid them at her pleasure and made them serve her Lusts to the muâ—thering of millions of the Servants of Christ in the Nations as most certain it is they have not as it would be the honour of the chief Rulers of the Nations to eradicate them they remaining as a badge of their old slavery to the worst of Strumpets So it s eminently the duty of the Children of God by virtue of express precept from this Scripture in the mean while whatever they may suffer to separate from them The Church of England i. e. the best and most enlightned amongst the chief of the Nation thought it their duty in dayes past to separate from the Doctrine of the Papacy and some of her Trinkets to cast over-board we plead but for separation from her Discipline and Ministry and the rejection of the rest of her fopperies that as we profess our selves Christians we may have not the Canons of Rome but the Laws of our dear Lord for our Rule and sole guide in this matter which one would think above many Mr. T. might permit one peaceably to do 1 Cor. 5. 12 13. Phil. 1. 5. Act. 2. 41. and 17. 4. were brought to prove it the duty of Saints as such to walk together distinct and apart from the world not to distinguish of the duties of Pastors and People nor to prove any written Church-Covenant which we were not treating of So that in what follows in this Sect. we are not at all concerned We have thrown no dirt upon the face of the Church of England as he is pleased to talk we only tell her what diâ—t and filth is there that evety body sees but her Admirers Nor are we solicitous touching his throwing dirt in the face of the separated Churches from the Writings of any railing false accusers God will plead their Cause and bring forth their Righteousness in the fit season The third Institution of Christ mentioned in S. T. is this That he hath intrusted his particular Churches with power for the carrying on the Worship of his House to choose Officers admit Members excommunicate Offenders Acts 1. 23. and 6. 3 5. and 14. 23. 2 Cor. 8. 19. Mat. 18. 17. 1 Cor. 5. 4. The Ministers of the Church of England own not conform not to this Institution of Christ we manifest in the said Treatise Mr. T. his Reply hereunto is 1. The Election Acts 1. 23. was of an Apostle and that by Lot and contains no Institution of Christ we are bound to follow Answ 1. This last is Mr. T. his dictate which 't is fit should be rejected till he proves it especially considering that the Churches for some hundreds of years afterwards chose their own Officers 2. Though it was the Election of the Apostle yet he was I hope an Officer of Christ and that to the Churches 3. His being chosen by Lots doth not evince that he was not chosen by the Church they gave forth the Lots seems to be expressive of the way they took to manifest the person whom they chose What he hath said of Acts 6. 3 5. and 14. 23. is already answered The Election 2 Cor. 8. 19. being of a person imployed in service by them manifests that none are to do services for the Church but by their appointment Of Mat. 18. 17. we have at large spoken already and vindicated it from Mr. T. his Exceptions That 1 Cor. 5. 5. is more than Excommunication practised by the Churches of the Saints he cannot prove his turning Mat. 18. 17. also to another sence is an argument of his denial of any such Institution of Christ to be practised by the Churches in the World 1st That 'T is a Church-Act is evident from the words vers 4 5. The Church is to be gathered together for this end to deliver the Incestuous person over to Satan But no Church saith Mr. T. had power over unclean Spirits to command them to cruciat the Bodies of persons Therefore say we that cannot be here intended 2dly The Church comes together to do that which Paul condemns them that they had not done before stirrs them up to set about vers 2. Now it had been absurd to have condemned them for not doing that which they had no power or Authority to do 3dly That which he calls here a delivering to Satan he calls a purging out from among them the old leaven vers 7. 4thly To the working of
Miracles by the Apostle there had been no need to have assembled the Church but it was necessary that to the doing of this act the Church be assembled vers 4 5. 5thly He is to be delivered to Satan for the destruction of the flesh that the spirit may be saved which is not likely to be effected by Satans Ministry 6thly 'T is more than probable the Church did what the Apostle commanded them to do Now this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the publick rebuke inflicted by many which many cannot signifie the Apostle but the Church of Corinth all which evince that it was a Church-act and no more than what is practised by the Churches of Christ at this day Though 't is true it is more than the ordinary Excommunication of the Church of England by a Chancellour or Proctor several miles from the Parish-Church to which the person is related and it may be unknown to them an argument they own not this Institution of Christ We add in S. T. as another Institution of Christ 4. That the Officers of his appointment are only such as these Pastors Teachers Elders Deacons Widows or Helpers who as they are in one particular Congregation so they have not any Lordly authority over each other Ephes 4. 11. Rom. 12. 7. and 16. 1. 1 Cor. 12. 28. Phil. 1. 1. 1 Pet. 5. 1 2 3. Acts 6. 5. and 15. 2. and 20. 17. and 28. 21 28. 1 Tim. 3. chapt and 5. 9 10 17. This Law of Christ they subject not we say unto set up other Officers and Offices To which Mr. T. 1st There were other Officers given by Chrst besides these mentioned viz. Apostles therefore these are not the only Officers of his appointment Answ 1. Had he said therefore These were not the only Officers of his appointment he had spoken more properly Apostles were of his appointment are not now as we have proved 2. We are speaking of ordinary fixed Officers in the particular Churches of Christ which the Apostles were not so that his instancing these and inference thereupon is frivoâ—ous and impertinent If these had Superiority over others it will not advantage the Animadverter except he can prove the Bishops in respect of Office to be their Successors which he will never be able to do That because the Elders mentioned 1 Tim. 5. 17. must be accounted worthy of double honour therefore they were of a Superiour order of Ministry to lord it over the rest is one of Mr. T. his Consequences that a youth of half a years stâ—nding in the University would be ashamed of Besides Sir the double honour is due to the working Presbyter not the lording loytering Bishop as is the custom of England The person mentioned 2 Cor. 8. 19. was chosen by the Churches for the present expedition was no standing fixed Officer amongst them therefore appertains not to our present disquisition He adds Whether all the Officers and Offices be rightly ordered in the Church of England is not our present inquiry Answ But this is no small part of our present enquiry for if they are not rightly ordered they are not Officers of Christ if they are not such 't is evident they reject this Institution of his set up other Officers and Offices What he tells us is notoriously false viz. That the present Ministers of England have neither Name nor thing required by Christ in this Law is manifestly true Their Parish Ministers are called Priests not Pastors or Teachers 'T is true they have those are called Doctors which signifies Teachers but that is a School not a Church-Title they are call'd so with respect to an Academick degree not with relation to any particular Church or Churches in whom they are placed They have those thaâ— are called Deacons but they are not such Officers as Christ calls so those that come nearest to these are those they call Church-wardens oâ— Overseers of the Poor But they have the thing the Office of preachâ—ng the Gospel continues with them Answ 1. 'T were well if it could be said of many of them that they preached the Gospel Alas they understand it not 2dly However they have not the Office as we prove whilest he suggests the contrary he doth but beg the Question Whether the Assertion That they set up other Officers and Offices as if in open contempt and defiance of Christs Authority be very unrighteously said others will judge I am sure as was said in S. T. They are such of which it may righteously be said he did at no time command them neither did it ever enter into his heart so to do And I challenge Mr. T. to give an instance of the contrary We remark a 5th Institution of Christ in S. T. viz. That these Officers be chosen by the common Suffrage of the Church of Christ according to Acts 1. 15 23 26. and 6. 1 2 3 5. and 14. 23. and 9. 26. which we find the Church in the practise of for some Centuries of Years As the Epistle of Clemens to the Church of Corinth Martin Luther Cyprian Lambard Peter Martyr Bullinger Gualter Zanchy Calvin Beza the united Brethren of Bohemia manifest Of which at large we there treat This Institution of Christ we say the present Ministers conform not to Mr. T. replies 1. He finds not this to be an Appointment of Christ in the Scriptures mentioned Answ Whether it be or not let the Reader judge the impertinency of his Answer to the three first we have already shewed Acts 9. 26 27. proves thus much That 't is in the Churches power to reject any one or refuse to receive him as a Preacher amongst them till they have received satisfaction touching him which doth not a little demonstrate the power of Election of their own Officers to be seated in them For he assayed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to joyn himself to the Disciples as a Brother in the fellowship of the Gospel as the word signifies Acts 5. 13. 1 Cor. 6. 16 17. but they would not suffer him so to do till better informed of him and then he comes in and goes out at Jerusalem ver 28. i. e. is owned received by them What follows is a repetition of what he had before said Sect. 22. in answer to the Preface to which we have there spoken Clemens speaks fully to our purpose Ministers must be appointed by famous and discreet men with the good liking and consent of ALL the Church without which it seems they could not be constituted In that which follows in Clemens his Epistle touching a readiness in the Elder or Pastor to depart or return according as the multitude of Believers should determine We have sure a proof that the choice or rejection of a Pastor is seated in them That Luther Bullinger meant no more than the not obtruding unable Ministers on the Churches of Christ is Mr. T. his mistake They both assert the Churches priviledge in the choice of their own Pastors Their voice saith
must either justifie their Canons or manifest that they themselves do not Secondly 'T is notoriously known that that the present Ministers justifie the aforesaid Canons Ecclesiastical and dare not but do so He adds 2dly 'T is not said Caâ— 7. That the Orders and Offices of Arch-Bishops Bishops c. are Orders needful and necessary in the Church of Christ nor is it required therein that Ministers promise subjection and obedience to them Answ 1. But the former of these is fairly implied in the foresaid Canon which saith T is a wicked Error to assert them to be Antichristian or repugnant to the Word of God for which persons are ipso facto to be excommunicated 2. The latter they actually do when they are Ordained Ministers And in Artic. 36. They are to subscribe to this That the Book of Common-Prayer and of Ordering Bishops Priests and Deacons contains nothing contrary to the Word of God and that it may lawfully be used and that they themselves will use the Form in the said Book prescribed in publick Prayers and administration of the Sacraments and none other Whence it follows that they own submit to whatever is contained in the Canons Ecclesiastical though in every particular Canon it is not said they do and the Common-Prayer-Book-Service the Orders and Rites thereof with the Orders and Rites of the Book of Ordering Bishops Priests and Deacons So that when we prove this or that to be contained it this or that Canon we prove their submission thereunto Canonical Obedience or Obedience to these Canons being what at the time of their Ordination as was said they promise to the Bishop which is a sufficient answer to all that Mr. T. asserts in this Sect. In Can. 4. The Liturgy-Worship is asserted to be the Worship of God whoever affirms It is a corrupt superstitious and unlawfull Worship of God is to be excommunicated They promise at the time of their Ordination as was said To use the Form in the Common-Prayer-Book prescribed in Publick Prayers and none other which if it be not a sufficient proof that they own and submit to it I must profess I shall for ever despair of ability to prove any thing His exceptions to the Third Particular touching their engaging to conform to the Rites of the Common-Prayer Book are not worth the mentioning They own Fourthly The Office of a Deacon to be the first step to the Order of Priesthood inasmuch as this is asserted so to be in the Book of Ordering Priests and Deacons to which they are to subscribe by Can. 36. and Can. 32. It 's fairly intimated also Fifthly That no person be admitteâ— to expound the Scriptures though judged worthy of the Cure of Souls withâ—ut License from the Bishop thereunto is plainly asserted Can. 49. Though the words judged worthy of the cure of Souls be not expressed they are evidently implied the Cure they there speak of can be no other thâ—n that they so call Sixthly That there be some lawful Ministers which are no Preachers And Seventhly That these unpreaching Ministers may lawfully administer the Ordinances of Baptism and the Lords Supper is fully asserted Can. 49 57. So is the Eighth particular touching the sentence of Excommunication to be passed upon such as refuse to have their Children Baptized or to receive the Sacrament from such dumb Ministers Ninthly Though it be not said in so many words That Confirmation by Diocesan Bishops is an Ordinance of God Can. 6. yet it is fairely implied and in the Common-Prayer-Book they bottom it upon the Apostles practice which fully evinceth they esteem it as such That it Tenthly appertains to the Office of Ministers to Marry the regulation of the Ministers therein by Can. 62. clearly manifests Eleven That the Bishop of the Diocesse may lawfully suspend a Minister from his Ministry for refusing to bury the Dead Mr. T. grants is presupposed Can. 68. So is 12thly The unlawfulness of Ministers Preaching and administring the Communion in private Houses except in time of necessity And 13thly The unlawfulness of appointing Fasts holding Meetings for Sermons Can. 71 72. I wonder he dare aver the contrary Whether 14thly It be not said Can. 74. That Ministers ought to be distinguished by their Vestments and Apparrel as Gowns Hoods c. Let the Reader satisfie himself by the perusal of the said Canon to which their practice is known to be correspondent Having instanced in these 14 particulars we add in S. T. Are any of these Ordinances of the appointment of Christ when and where were they instituted by him To which this Animadverter replies 1. That he might answer by cross interrogations Are the Church Covenant-gathering-Churches in the Congregational way election of Ministers by the Church c. Ordinances of Christ when and where were they instituted Answ 1. He may so indeed but he must not imagine that any one besides himself will take this for an Answer to what is proposed and argued in this matter by us 2. Of the particulars instanced by him we have hinted somewhat in S. T. and more largely in this Treatise proving them to be Ordinances of Christ Cotton Ainsworth Bartlet Robbinson Canne c. have distinctly proved these matters at large When Mr. T. or any one else is able to say half so much for the particulars instanced in we will openly acknowledge our errour and mistake But 2dly He grants They are not Ordinances and Institutions of Christ. Answ Ingeniously said Church-Government by Arch-Bishops Bishops and the rest of that Hierarchy is no Ordinance of Christ then are they not Ministers of Christ for none are such but by his Institution The Lyturgie-Worship Rites enjoyned in the Common-Prayer-Book the Office of a Deacon as the first step to the Priesthood denial to expound the Scripture without the Bishops License unpreaching Ministers or bare Readers administration of Sacraments by such Confirmation by Diocesan Bishops the Marrying of persons burying the dead by the Priest are no Ordinances of Jesus Christ is acknowledged by Mr. T. Yet all these and much more as a National Church are owned and submâ—tted to by the present Ministers Therefore they do own and submit to Ordinances that are not of the appointment of Christ their own Advocate being judge We add in S. T. That these are Posts set by the Lords Posts of which he complains Ezek. 43. 8. who sees not To which Mr. T. replies I see not I think him in a dream or phrensie that saith he sees it no Interpreters that I have met with so expâ—und the place Answ 1. 'T is no disparagement to Mr. T. that he sees not every thing though some think he sees further than he is pleased to own in his Theodulia or at least hath done so and are sorry to find him at that toilsom work of building again the things he once destroyed Nor am I 2dly concerned with his thoughts touching this matter If I am in a phrensie 't is through grace an holy one
cases to the Church of Corinth 1 Cor. 11. 34. and tells them the rest he will set in order when he comes to them therefore 't is left to Church-Governours to institute de novo Ordinances and Institutions of their own and impose them upon the Churches is such a Conseqâ—ence that would put a modest concern'd person to a blush to review we have no Apostles none acted by an infallible Spirit as they In answer to the Objection as proposed by us we say that the whole of it is built upon such false suppositions as these That Christ hath not determined in the Scripture how the affairs of his House should be managed with decency and order as well as commanded that they be so which is derogatory to the Scriptures perfection to the Wisdom and Faithfulness of Christ diametrically opposite to the Scripture 1 Cor. 14. 40. instanc'd it of which we give this brief account The Apostle having condemned them for their irregularity in the matter of Prophesying vers 26. He gives direction touching its regular performance And that 1. Generally vers 26. 40. 2. Particularly by telling them how they ought to manage this affair in a way of decency and edification vers 27 28 29 30 34 35. That from hence a power invested in the Church for the binding the Consciences of men touching Ceremonies in Worship should be regularly deduced is the first-born of improbabilities 1. Paul speaking by an infallible Spirit adviseth the Church of Corinth That all things be done decently and in order 2. Tells them wherein that decency and order lies therefore such as pretend not to such a Spirit may of their own heads bind our Consciences by Laws of their own in the Service of God is such a non-sequitur as will not in hast be made good To this Mr. T. pretends to answer Sect. 4. The sum is Christ hath left many particularities undetermined in his Worship and the Rule of his Church to be determined by Governours Answ 1. If by particularities of VVorship he mean such as relate to it as such of Church-government such as are special parts thereof as the things mentioned by us are made to be this hath been often denied and disproved by us 2. He egregiously trifles in the matters instanc'd in by him though I think it horrible wickedness not to be born for Ecclesiastical Governours by penal Laws and Statutes to impose even those things upon the Churches That it should be criminal at the Communion not to have the Table spread with a Cloth That the Service begin with the recital of the Institution or otherwise as he speaks and beseech this Animadverter if he resolves again to draw the Saw of this Controversie that we may agree in this not to multiply impertinencies and so prove what we say I know not any of the Sons of men that have power to bind my Conscience where Christ hath not But this Mr. T. proves because 1. Parents are charged to bring up their Children in the nurture and admonition of the Lord Ephes 6. 4. 2. We are to pray for Kings that we may lead a quiet and peaceable Life under them Ergo Antichristian Church-Officers or Governours Ecclesiastical have power to make and impose Constitutions for Church-Government upon the Saints Apage ineptias That the Reader should suppose such arguings as these worth the considering I cannot be so injurious to him as to imagine whilst I conceive him to be one not bereaved of his understanding Much after the same rate that some admirers of the Gentleman at Rome are wont to argue for his Supremacy above Princes because 't is said God made two great Lights the Sun to rule the Day and the Moon to rule the Night Doth Mr. T. at present argue for the power of the Rulers of the Church of England in matters of Worship and Government without authority from Christ Yea but 3dly The Bishop must take care of the Church of God 1 Tim. 3. 5. Answ 1. But this is a Christian-Gospel-Bishop a Pastor of a particular Church which our Bishops are not 2. It remains to be proved that his taking care of the Church of God is his imposing institutions of his own upon them A forced Interpretation to say no more We read Luke 10. 34. that the Samaritan took care of the wounded man and v. 35 bid his Host take care of him yet I am perswaded neither the one nor the other called Synods to establish Canons and Constitutions Ecclesiastical to impose upon him The whole work of a Bishop is not surely to Rule and Govern he is to instruct exhort admonish rebuke with all longsuffering and meeâ—ness to strengthen the weak comfort the comfortless and in all to have respect to the will and appointments of his Soveraign Lord and King not to act exorbitantly according to his own will and pleasure What he adds by way of Answer to what we assert that the conceit that Christ hath not determined in the Scripture how the affairs of his House should be managed is a derogation to the perfection of the Scripture and the faithfulness of Christ is already fully replied to and removed out of the way Only whereas he cites 2 Tim. 3. 15. and intimates that the sufficiency there ascribed to the Scripture consists in affording Doctrines of Faith and Rules of Life we crave leave to tell him That his Assertion is 1. Papistical exploded by our Protestant Divines 2. False and untrue the Apostle expresly asserts their sufficiency with respect to Church-Politie to instruct Timothy wherein is no small part of his design in this Epistle He goes on and tells us That we give not a true account of the Apostles dissertation 1 Cor. 14. 1. He asserts not the Liberty of Saints in Prophesying Answ Of the truth of this let the Reader inform himself from vers 31. 'T is not material as to our present purpose whether by Prophesying he meant a particular gift of fore-telling things to come or an Exposition of Scripture for the edification of the Saints whether it were the one or the other those to whom the gift was given were to improve it and this the Apostle expresly asserts to be their Liberty and duty He tells us 2dly It is not right that the Apostle vers 40. represseth his direction vers 26. Answ The serious perusal of the Chapter will evince the contrary to this dictate of his Yea but 3dly saith he If it were so there is nothing to prove that no particular wayes of decency and order are permitted to the care of after-Rulers Answ 1. We are answering an Objection not proving a Position or Doctrine 'T is enough that we manifest that the Scripture produced warrants not Governours to introduce New Orders and Institutions an endless company of ridiculous Ceremonies under the notion of Decency and Order which whether we have evinced or not let the Reader judge 2. That he waves the Controversie about Ceremonies as Cross Surplice
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
themselves considered But this is but one Doctors opinion retracted by him de Sac. Euch. l. 4. c. 29. where he asserts that which is contrary thereunto should two or three more be remarked of the same mind with him they amount but to a few in comparison of the generality of mankind otherwise minded The Minor Proposition viz. That the present Ministers of England act in the holy things of God by virtue of an Office-power received from Idolaters and offer up to him a Worship meerly of humane composition once abused to Idolatry with the Modes and Rites of Idolaters we do in S. T. demonstrate Three things are in this matter argued and evinced 1st That the Romish Church are Idolaters their Worship in the complexion thereof Idolatry This we prove at large and our Animadverter grants it to be true 2dly That the present Ministers of England act by virtue of an Office-power from this combination and Assembly of Idolaters This they themselves will not deny Succession from hence being one of the best pleas they have for the justification of their Ministry This we argue at large in S. T. and Mr. T. after a great many words grants their succession from Rome But adds 2dly That this is not one of their best pleas they have for the justification of their Ministry Answ 1. When they or he for them produce a better it shall be considered this is what they especially plead an Argument 't is one of their best pleas in their account however our Animadvertâ—r thinks otherwise Nor indeed 2dly Do I see how their Episcopal Ordination can be justified without it He conceives 3dly That they will deny that they act by virtue of an Office-power received by succession from the combination of Idolaters in the Church of Rome Answ 1. The derivation of their succession from the Papacy they deny not This their succession pleaded for is a succession of Ministry That they should be so absurd as to acknowledge a succession in respect of their Ministry from them and deny the reception of their Office-power from them which is nothing more or less than their Office of Ministry I cannot imagine What follows in this Sect. hath already been replied to and therefore we shall not further trouble the Reader therewith We say in S. T. 3dly That the present Ministers offer up to God a Worship meerly of Humane composition as the Common-Prayer-Book-Worship hath been proved to be once abused to Idolatry being the Worship of that Church whose worship is so the whole of it being taken out of the Popes Portuis with the Rites and Modes of Idolaters viz. their Holy Vestments Bowings Candles Altars which are the Rites of the Idolatrous Church of Rome and were introduced from thence by Austin the Monk cannot be denied And hence conclude That the present Ministers acting in the holy things of God by virtue of an Office-power received from Idolaters and offering up to him a Worship meerly of Humane composition once abused to Idolatry with the Rites and Modes of Idolaters are deeply guilty of Idolatry What Mr. T. replies hereunto Sect. 14. hath for the most part already been removed out of the way 1. The Forms of Prayer in the Service-Book by their Imposition are made an essential part of Worship as we have proved as such they are not agreeable to Gods Word not of Divine but meerly humane composition 2. Had these Forms never been in the Mass-Book being made by their imposition a part of Worship they had been superstitious Idolatrous being an open violation of the second Commandment 3. I wonder at the forehead with which 't is affirmed that the Rites and Modes used in the Church of Rome that are Idolatrous are not observed and used What thinks he of bowing at the Altar the Name of Jesus which Dr. Willet acknowledgeth to be superstitious Idolatrous Synops Papism the 9th gener Contro p. 492 493. as do our Protestants generally kneeling at the receiving of the Sacrament the Cross in Baptism These are some of the Rites used in the Papacy and as so used Mr. T. will not I presume deny them to be Idolatrous 4. The learned Muccovius proves what he asserts That the sacred Rites of Idolaters though they be things in themselves indifferent are †So say our Divines generally to whom Zâ—nchie Junius Pelican Calvin Beza Farrel yea Lyra though a Papist Pezelius Mollerus Zegedinus Danaeus Zepperus Sadael not to be retained because all conformity with Idolaters is to be avoided from Lev. 19. 19 27 28. 21. 5. Deut. 14. 1. The things there interdicted were in themselves indifferent the ground of their interdiction was because they were the sacred Rites of Idolaters as say Salmasius Herodotus l. 3. Maimonides Treat of Idolatry chap. 12. Sect. 7 11. Vatablus Fagius c. I cannot upon this occasion but remind the judicious Reader of what the learned Zanchy writes touching this matter to Q. Eliz. l. 1. Epist p. 431. 'T is not honest saith he that those things which have a long time been used in idolatrous Worship if they are things in themselves indifferent should be retained in the Church with the hazard of the Salvation of the Godly The brazen Serpent which was appointed by the Lord and indeed for the Salvation of Israel because the Isruelites abâ—sed it contrary to the Word of God was by the good King Hezekiah taken away who is greatly praised for it how much more should things and Rites indifferent instituted by men when they decline to Superstition and other abuses be removed which Mr. T. may answer at his leisure Sect. 6. A third Argument proving the Ministers of England Idolatâ—rs That worshipping God in by or before the creature respectivè or with relation to the creature is Idolatry WE advance in S. T. a third Argument to prove the Ministers of England Idolaters which is thus formed Adoration in by or before a creature respectivè or with relation to the creature is idolatrouâ— such as so adore or worship God are Idolaters But the present Ministers of England do adore or worship God in by or before a creature respectivè or with relation to the creature Therefore The major proposition we say is generally owned by Protestants it being the very same Maxime they make use of and stop the mouths of the Papists with in the point of adoring God mediately by the Creature The truth of the minor proposition their bowing and cringing at the Altar their kneeling at the receiving the Sacrament do evince That their kneeling is an adoration or worshipping God before the creature respectivè or with relation to the creature is manifest Nothing being more certain than that the Elements are objectum a quo or the motive of their kneeling which if they were not there they would not do Didoclavius p. 755. tells us That Genuflexion is Idolatry which Maccovius assents to Loc. Com. p. 861. To which Mr. T. Sect. 15. 1. The Author of S. T.
667. when he is able The ground of the offence on the Non-hearers side is so visibly just and righteous the others so notoriously groundless that his impertinent and false stories some of them contrary to his own knowledge and Conscience are insignificant to remove the one or justifie the other We add 4thly That 't is the duty of Saints especially if in a Church-relation to meet together as a people called and picked by the Lord out of the Nations of the World cannot be denyed The neglect of which is charged by the Lord as the first step to Apostacy Heb. 10. 25. Be you in the practice of this duty and see what Spiritual Saint will be offended at you If any should you might have peace therein you doing your duty no just cause of scandal is given Mr. T. replies They do not think it their duty to meet together as a separated Church Answ 1. Who do not so think Do not they that are for Seperate Churches so think To these we are speaking 2. That 't is the duty of Saints so to do we evince Ch. 9. of S. T. Heb. 10. 25. is again taken notice of by him Chap. 9. S. 2. where we shall consider it We yet add in S. T. 5thly Consider on which side the Cross lies which the flâ—sh and fleshly interest is most opposite to whether in going or forbearing to go to hear these men Usually that is the way of God that hath most of the Cross in it and the flâ—sh is most strugling and contesting against In which I only assert That the way of God hath usually most of the Cross in it and is mostly opposed by flesh and blood which Mr. T. knows is true and therefore though of it self this be no certain sufficient Rule to judge by yet is it not together with others inconsiderable which Mr. T. doth not oppose Sect. 3. An eighth Argument against hearing the present Ministers We cannot do so without being guilty of partaking with them in their sin The several wayes of partaking with others in their sin Rom. 16. 17. 2 Thes 3. 14 15. explained THE 8th Argument against hearing the persenr Ministers is in S. T. thus formed That which Saints cannot do without being guilty with others in their sins is utterly unlawful for them to do But the Saints cannot attend upon the Ministers of England without being guilty of partaking with them in their sins Therefore The Major Proposition is bottomed upon Psal 50. 18. Ephes 5. 7. 1 Tim. 5. 22. 2 John 11. Rev. 18. 4. 1 Thes 5. 22. This he grants is true In order to the confirmation of the Minor two things are briefly enquired into 1st What that or those sins are the Ministers of England are guilty of These we say are worshipping God in a false way acting from an Antichristian Office-power therein opposing the Offices of Christ doing what such as go to hear them account to be sinful who therefore cannot do the same nor joyn with them whilst they do it We instance in the case of Reordination using the Service-Book administring the Sacrament to all To which when Mr. T. or any one for him shall inform us of any thing that is offered by him by way of Answer that deserves a Reply we shall consider it What he saith requires proof we have already proved We enquire in S. T. 2dly How it will appear that any person attending on their Ministry renders him guilty of partaking with them in their sins This we say the consideration of the several wayes persons may be justly charged with being guilty of partaking with others in their sin will demonstrate We instance in these particulars 1. Then may persons be justly charged as guilty hereof 1st When they are found any way consenting with them in their sin Psal 50. 18. 2dly When they do that which hath a real tendency to encourage persons in their sin 2 John 11. 3dly When they neglect the doing those duties which the Lord requires at their hands for the reclaiming of them from their sins such as watching over rebuking admonishing first privately then by two and in case of obstinacy and perseverance therein telling it to the Church according to 1 Thes 5 14. Heb. 3. 12 13. and 10. 24 25. Lev. 19. 17. Mat. 18. 15 16 17. all this Mr. T. tells us he grants nor doth he except against the Texts brought to prove them except that Mat. 18. 15 16 17. the vanity of his exceptions whereunto we have demonstrated pag. 87. of this Treatise 4thly When they notwithstanding all that they can do perceive them to persevere in their sin shall still continue to hold Communion with them and not separate from them Rev. 18. 4. The abiding with obstinate offenders as it is against positive injunctions of the most high Rom. 16. 17. 2 Cor. 6. 14 15 16 17. 1 Tim. 6. 5. Ephs 5. 8. 11. Rev. 18. 4. so in the last place instanced in 't is assigned by the Spirit to be one way of pertaking with others in their sins So saith learned Brightman upon the place To which Mr. T. Sect. 7. This is not true we may hear the Word of God pray with receive the Lords Supper from a Minister that is an obstinate offender and yet not be partaker with him in his sin The texts alledged prove not separation from such Answ Whether they do or not we leave to the judgment of the discreet and pious Reader to determine yea to Mr. T. himself the texts are so marvelously plain for the proof of such a separation when he is able in an undistempered unprejudiced spirit to review tâ—em What he here offers to the contrary is not worth the spotting Paper with 1. A man may cause divisions and offences contrary to the Apostles Doctrine Rom. 14 and 15. touching the use of Liberty in matters indifferent to the offence and scandal of the Saints as the Ministers of England do if Mr. T. his notion about the indifferency of their Ceremonies be true whilst they practise them to the offence of the Saints and yet preach the same Doctrine in other things the Apostles preached which yet the present Ministers do not 2dly When Mr. T. is at leisure he may prove that sepâ—ration from the wicked and prophane or from a false Church is contrary to Rom. 16. 17. Because the Apostle charges them to note and avoid those that cause devisions in a true Church By the use of things indifferent contrary to his Doctrine thereabout of 2 Cor. 6. 14 15 16 17. Rev. 18. 4. we have already spoken and vindicated it from Mr. T. his exceptions We add in S. T. Not to multiply more particulars let us in a few words make application of these remarked to the business in hand Is there any thing in the world that carries a greater brightness and evidence with it than this that the hearing the present Ministers is to be partakâ—rs with them in their sin To which
of God in opposition to any National-Church or Churches whatsoever are of the appointment of Christ Acts 1. 13. 12. 1. 13. 14. 15. 22. 18. 22. 20. 14 28. 1 Cor. 1. 2. 6. 4. Acts 9. 1. 1 Cor. 16. 19 Rom. 16. 4. 2 Cor. 8. 1. Gal. 1. 2. Acts 16. 4 5. 14. 23. 1 Cor. 11. 16. 14. 4 5 12 19. 2 Cor. 1. 1. Rev. 1. 2 3 11. To which Mr. T. Sect. 3. 'T is questionable whether Acts 15. 22. 18. 17. be not a Provincial Church Answ 1. Of this we have formerly spoken 2. That it was the particular Church of Corinth v. 2 4 12 22 23 25. evince 3. That a Provincial Church had not as yet a being in the World Mr. T. knows and we have proved Chap. 1. Sect. 13. The same line of Interpretation is to be drawn over Acts 18. 22. for that he intends instead of v. 17. The Texts he grants mention Churches in several Cities and Provinces but he questions Whether they were by their voluntary agreement under Pastors of their own choice gathered into one Body for the celebration of the Worship of God They are call'd the Church of such a City as of Jerusalem from their Habitation where they had many meetings from House to House for celebration of Worship as Acts 2. 46 47. Answ That there is any thing of weight in this Answer none will imagine but Mr. T. 1. 'T is built upon this rotten Foundation that the particular form of Churches is not of the Institution of Christ of which we have at large treated Chap. 1. of this Treatise 2. It plainly contradicts the Spirit of the Lord speaking in some of the Scriptures mentioned He questions he saith whether they were by voluntary agreement gathered together into one Body But this the Spirit of the Lord affirms Acts 2. 41. 2 Cor. 8. 5. Nor can it be otherwise there was no external force or Law to compel them thereunto Whether they were under particular Officers of their own see Acts 20. 28. 15. 4. 23. 21. 18. that these were chosen by themselves that the Church consisted of no greater a number than could meet together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same place to worship God in the same numerical Ordinances we have before demonstrated The reason why there were not more Congregations than one in a City was because that the multitude of Disciples was not so great but that they might so do No wonder that we read onely of the Elders of the Church Acts 15. 4 23. when there was but one Church at Jerusalem none ever pleaded for one's being an Elder of one part of the Church another of another but such as assert Provincial-National-Churches with us he that is an Elder to a part is an Elder to the whole That the Churches mentioned in the Scriptures instâ—nced in were not particular Independent Churches Mr. T. attempts not the proof of What he adds from 1 Cor. 12. 28. is already answered nor is there any thing more in this matter replied by him that requires our stay 'T is added in S. T. 4thly That Christ hath appointed Officers of his own to act in the holy things of God in and over these Assemblies whom he furnisheth with gifts every way suiting their imployment to whom without turning aside to the voice of strangers or attending upon the Ministry of such as are not of his appointment ' it s the duty of Saints to hearâ—en is very evident from Ephes 4. 11. Heb. 13. 7 13. Mat. 24. 4 5 23 24. 1 John 2. 18. 4. 1. 2 John 10. Acts 20. 29 30 31. Rev. 2. 14 15 16. Which exactly agrees with what was practised by Primitive Believers who it seems received none without the testimony of some Brethren of known Integrity in the Churches 1 Cor. 16. 3. Acts 9. 26. To which Mr. T. 1. That Christ hath appointed Officers of his own and furnished them with gifts whom we are to follow and obey in opposition to the Ministry of strangers viz. Such as are deceivers false-teachers Antichrists he grants which being the substance of what is pleaded for at present with his subsequent Discourse we are little concern'd Whether we have proved the Ministers of England to be deceivers the judicious Reader will determine and if such Mr. T. grants we have proved they are not to be heard Whether Christ hath appointed Officers to the Universal Church or appropriated them to particular Congregations is not of our present disquisition The forâ—er Mr. T. hath not demonstrated The latter we have in part evinced Chap. 1. Sect. 15. To which may be added If by virtue of Christs appointment Ministers are not fixed to particular Congregations then Ministers are no more by virtue of Christs appointment Ministers of this Company or Flock of Christians than of another which is expresly contrary to Acts 20. 28. 2. Then either Ministers have no Authority over this or that particular Flock to which as such they minister or if so they have as much authority over every particular society of Christians to whom they providentially preach and this without their actual consent which is absurd and tyrannical 3. Then no Church can claim by virtue of Divine appointment a greater right and Interest in one Minister than in another nor is any by virtue of such an appointment more obliged to minister to them then to others though we deny not but the gifts given to Ministers to Brethren are given for the Edification of all Christians amongst whom by the Providence of God they are cast which they are bound for that end to improve nor that its unlawful to hear others besides Pastors of Congregational Churches we assert the contrary in the Treatise he undertakes to confute Yet doth it not hence in the least follow that we may lawfully hear the present Ministers we have proved the contrary the non-attendment upon whom tends not to the decay of Spiritual Life it promotes it rather We say in S. T. That the hearing the present Ministers pours forth contempt upon each of these Institutions of Christ It supposeth 1st That separation from the Assemblies of England though in their Constitution carnal and worldly and the Worship thereof although false and meerly of Humane Invention was and is our sin and evil 2dly That it 's not by virtue of any Institution of Christ the duty of Saints to meet together as a Body distinct without going out to other Assemblies to worship with them for their mutual edification 3dly That particular Assemblies are not solely of the Institution of Christ but that National Churches are also to be accounted true Churches of Christ 4. That the Officers of Christs appointment are not sufficient for the Saints but together with them the help of false and Idol Shepherds is to be sought after Than which what greater contempt can be poured forth upon the forementioned Institutions of our dear Lord. The
truth of the assertion we fully manifest in S. T. nor doth Mr. T. deny but that the hearing the present Ministers doth pour out contempt upon the Institutions mentioned he denies them to be the Institutions of Christ Sect. 5. tells us That 't is a gross error which is oft in the mouthes of the Seperatists that they may not hear with the world nor pray with the world whence it hath come to pass that some have left off praying in their Families unless Members of their Church Answ The first and second we have proved beyond what Mr. T. hath as yet been able to reply to 2dly The last I hope is not true God forbid that any that pretend to Christianity much more such as are so in truth should so far degegenerate into the Spirit of Heathenism as not to call upon God in their Families or cease to do their uttermost to convert their Children and Servants to the Lord and instruct them in his fear 3. That this is the consequence of the principle of Seperation or that 't is in it self a gross Error that 't is unlawful for me to hear with the world or pray with the world i. e. joyn with them in their Worship he may prove when he is able What follows hath either already been replied to or will be in its proper place so that we need not attend it here The second thing in the Minor Proposition incumbent upon us to prove we say in S. T. is 2dly That hereby poor souls are hardned in a false way of Worship what can be thought less supposing the worship in the Parish-Assemblies of England to be so as hath been proved when they shall see Professors that were wont to pray and preach together to prosess and protest against Common-Prayer-Book Worship and Priests to cry up or at least approve of as Mr. T. 't is thoâ—ght did Laws made for their ejection if guilty of no other crime than conformity to the Worship they now conform to and practise now flock to their Assemblies and hear their Priests What can they imagine less than that these persons thus acting in a direct contrariety to their former judgment and practice do now see they were mistaken and are begining at least to return unto those pathes from whence they departed and that these wayes in which they and their forefathers have walked are the good Old Way in which rest is to be found To which Mr. T. Answers nothing but what hath already been considered noâ— any thing that deserves our stay The 3d Particular asserted in the Minor Proposition it s said in S. T. is That hereby poor souls are hardned in their rebellion and blasphemy against God his Spirit and Tabernacle and them that dwell therein This is not to be questioned we every day hear stout words spoken against the Lord because of the practice of some in this thing what say the wicked less thanthat Religion is but a fancy that the professors thereof are but a generation of Hypocrites that will turn to any thing to save themselves that the Spirit by which they are acted is but a Spirit of Phanaticism and delusion Yea how do they bless themselves that they are not nor ever were of the number of such Professors and that because they see these for fear of Persecution desert their former principles strike in with their Assembly and Ministers To which Mr. T. adjoyns 1st Papists have thus insulteâ— over Protestants upon the return of any seeming zealous Protestant into the Romane Church yet the Answerer knows how to reply to such that mens instability shews their own weakness not the thing in which they have been zealous to have been good or bad Answ Very right and we know how to reply to the insulting of the Conformists upon the account of the return of any seeming zealous Professors to them but still we say that their return to them gives them too just occasion of insulting The contrary to which Mr. T. should have proved of which he speaks not one word He adds 2dly This Author doth not do well to call the Obloquies against his party speaking against Religion blaspheming God the Spirit Tabernacle and them that dwell therein Answ Sir the party I am through grace of are not mine but Christs the followers of the Lamb in opposition to the wicked profane world of no other party do I own my self to be 2. The Obloquies Blasphemies mentioned being such as are vented against the Institutions of Christ as we have proved them to be and such as conform to them by the Beast and his party may well be called Blaspheming God his Temple Tabernacle and them that dwell therein They are so called by the Spirit Rev. 13. 5 6. He adds 3dly It were very sad should we be afraid to do a thing because of Clamours Answ True if the thing done be our duty which if he supposeth in the present case he begs the question or continue in that which we cannot justifie because men will be hardened in their own way Answ Very right but if a man depart from that way which he once owned to be the way of God which he justifies in the Scriptures to be such and in so doing hardens persons to cleave to a way of Superstition Formality to their utter undoing and gives them just occasion to open their mouthes against the Institutions of Christ reviling blaspheming them and those that walk in them this is not justifiable nor will it be found matter of joy to us at the end of our dayes that we have administred such occasions to them It remaineth then that inasmuch as the hearing the present Ministers pours out contempt upon the wayes and Institutions of Christ hardens persons in a false way of Worship Rebellion and Blasphemy against God it s utterly unlawful for Saints to be found in the pâ—â—ctise thereof Sect. 2. A 10th Argument proving the unlawfulness of hearing the present Ministers 'T is not lawful to go to the places of false Worship All Monuments of Idolatry to be abolished proved The judgment of the learned Mede Cotton Ainsworth Robbinson 2 Cor. 6. 17. 1 John 5. 21. Jude 23. 1 Sam. 2. 17. 1 Cor. 11. 20. 14. 26. explained THE 10th Argument against hearing the present Ministers is in S. T. thus formed God calls his People out of and strictly chargeth them not to go ro the place of False Worship Hos 4. 5. Amos 4. 4. Therefore 't is unlawful for the Saints to attend upon the present Ministers of England The Reason of the Consequence is because we cannot go to hear them without we go to the Places and Assemblies of false Worship as the Common-Prayer-Book-Worship hath been proved to be To which Mr. T. replies Sect. 7. 1st This Argument is bottom'd upon this Opinion That all Monuments of Idolatry all Temples Altars Chappels dedicated by the Heathens or Antichristians to their false Worship ought by lawful Authority to be rased and
might rationally have inferred from hence That that upon the doing whereof relating to the Worship and Service of God of which we were treating Saints have no promise of a Blessing nor ground to expect it is not lawful for them to do for when they are attending â—pon God in his own way he hath promised to meet them and bless them Isa 64. 5. 3. What he writes of Ezekiel's being told that Israel â—ould not hearken is very frivolous and impertinent 1. He had in his going forth to act for God in that Work a promise of his presence and Blessing though Israel abode obstinate Ezek. 3. 8 9 19. 2. There were a Remnant that attended upon the Word of the Lord from his Mouth to whom God made it a blessing But he is upon second thoughts willing to wave this and denies the Minor He tells us That the Saints have a promise of a Spiritual Blessing by hearing these men while they preach the Gospel which he proves from Isa 55. 3. Luke 11. 28. Answ 1. The former place relates not at all to a meer external hearing or an outward attendment upon that Ordinance nor doth the latter but an obediential giving up our selves unto the Word of God Yet 2. they both imply an hearing according to the appointment of the Lord which if we do not but go out of his way atâ—ending upon a false Ministry as we have proved the present Ministery of England to be these words import not the least promise of a blessing 3. They may be as well urged to prove an attendment upon the Ministry of Rome and that upon our so doing we had ground â—o expect it He adds 2dly The experience of former times tells us that more have been converted strengthened by Conformists yea Bishops themselves than by the best of Separatists Ans 1. Of this the Animadverter is no competent Judge Reformation to civility is not Regeneration Conversion to Christ and Holiness 2. Should it be granted all that could be inferred from hence were this that God did of meer Grace honour his own Word for the conversion of sinners not that we have any ground to expect a blessing upon our attendment on that false Ministry by whâ—m 't is dispensed We say in S. T. To prove a promise of a blessing upon our attendment on the present Ministers we conceive is no easie task for any to do for these Reasons 1. The blessing of the Lord is upon Sion Psal 87. 2. 78. 68. There he dwells Psal 9. 11. 74. 2. Jer. 8. 19. Isa 8. 18. Joel 3. 17 21. The presence of Christ is in the midst of his Golden Candlesticks Rev. 1. 12 13. 2. 1. 'T is his Garden in which he feedeth and dwells Cant. 6. 2. 8. 13. And we are not surer of any thing than we are of this that the Assemblies of England in their present constitution are not the Sion of God his Candlestick his Garden but a very wilderness and that Babel out of which the Lord commands his People to hasten their escape Rev. 18. 4. 2. God never promiseth a Blessing to a people waiting upon him in that way which is polluted and not of his appointment as we have proved the Worship of England to be 3. The Lord hath expresly said concerning such as run before they are sent that they shall not profit the people Jer. 23. 32. 4. He professeth that such as refuse to obey his calls to come out of Babylon shall partake of her plagues Rev. 18. 4. 5. Where the Lord is not in respect of his special presence and Grace there is no ground to expect any blessing But God is not so in the midst of the Parochial Assemblies of England Where are the Souls that are converted comforted strengthened stablished by their Ministry To which Mr. T. answers 1. The first reason is a fond application of what is said of Gods dwelling in Sion meant of his special presence there in that his Temple and Service was upon that Hill in the time of the Old Testament to the Congregational Churches exclusively to the Assemblies of England who in their present constitution are not the Sion of God Answ 1. Will Mr. T. stand to this that by the Lords dwelling in Sion we are to understand nothing more than his presence in the Temple with his people of old worshipping there This he seems immediately to retract whilst he cites the Assembly in their Annotations on Heb. 12. 22. making Mount Sion a Type of the Gospel-Church with approbation 2. That the People of Israel were Typical of the Saints in Gospel-dayes we have already demonstrated Sion was so 1st Their Assemblies are call'd the Assemblies of Mount Sion Isa 4. 5. 2dly The solemn investment of Christ into the exercise of Kingship and regal Authority over them is call'd The Lords setting his King upon Sion or over Sion the Mountain of his Holiness Psal 2. 6. 3dly Saints Believers are call'd Sion Psal 146. 10. 147. 12. 149. 2. 4thly The New-Testament Churches are call'd his Temple 2 Cor. 6. 16. with allusion to the Temple that was built upon Mâ—unt Moriah one of the Mountains of Sion to which the true Worship of God was affixed not only in opposition to the Heathen Worship of the Nations but the Worship of the Apostatick ten Tribes under Jeroboam the infamous head of their Apostacy as to these the true Worship of God is fixed in opposition to the Antichristian worship of the Mother-Church of Rome and her Daughters 5thly Mount Sion is call'd the Holy Hill the people that Worship there an holy People evidently expressive of the qualifications of the Church-Members in the times of the Gospel as we have proved 6thly As Sion was typical of Gospel-Churches so was Babylon of false Antichristian-Churches who are her very Picture the Church of England is so as 't were easie to demonstrate That Old Babylon was given to superstiaion and self-invented-worship Jer. 50. 38. 51. 44. Isa 46. 1. bottom'd upon no better Authority than tradition and antiquity compell'd others to Uniformity in her false worship under Penal Laws and Statutes Dan. 3. 3 6. was cruel and tyrannical against the People of God Jer. 51. 25. Isa 14. 17. 47. 6. Jer. 50. 33. and would not permit them to build the Temple at Jerusalem and worship God there according to his appointment that in anâ—wer hereunto the false Antichristian Church or New-Babel is described as given to superstition and self-invented-worship Rev. 13. 14. 17. 5. compelling others to uniformity thereunto under Penal Laws and Statutes Rev. 13. 15 16 17. 17. 2. 18. 3 9. most cruel and tyrannical against the Saints who cannot conform to her Inventions Rev. 13. 7 10 15. 16. 6. 17. 6. 18. 24. is so evident that none can deny it So that 7thly except Mr. T. can prove the Assemblies of England in their present constitution to be Gospel-Churches they are not
the Sion of God nor to be accounted so Of this we have already spoken and shall only add Those Churches that have no answerableness to Mount Sion the Type of the true Gospel-Churches but are the very Picture of old Babylon the Type of Antichristian Churches are not the Gospel-Churches typed out by Mount Sion but the Babel out of which 't is the duty of the Lords People to flie in whom God dwels not But National-Churches are not answerable to Mount Sion but old Babel Therefore Look upon Sion consider her diligently 1. She was an Holy Mountain or Hill Psal 2. 6. 15. 1. where the holy People dwelt 2dly There was the Temple of God built according to his appointment of hewen stone ready fitted and prepared precious costly stones 2 Chron. 3. 6. 3dly There was the Worship of God managed by Officers of his own according to his own direction and appointment What more evident then that National Churches the Church of England is most unlike hereunto May it be call'd an Holy Hill rather a Mountain of Corruption Are its Members an Holy People What less A Generation of Atheists Drunkards Swearers Adulterers and Adulteresses cannot be so accounted If God's Worship managed according to his own appointment by Officers of his own in their Assemblies we have proved the contrary Are not they the very Picture of old Babylon in their self-invented Worship rigid pressing of Uniformity under Penal Laws the onely support of their Service and murdering the Children of the Lord who dissent from them All that know any thing know these things to be so Nor can they be called his Candlesticks who are not of pure Gold fashioned in all respects so near as humane frailty will admit according to the Idea and platform given forth in the Scriptures of Truth upon which account the New-Testament-Churches are so called with allusion to Exod. 25. 31. but the contrary Their matter for the most part is Reprobate Silver the very dross of the Earth and scum of the World instead of pure Gold They are formed according to the devices of men laid in a subservency to their pride arrogancy and lusts of them we have not the least print in the Scriptures nor for some Ages after as we have proved Nor can they be called his Garden being constituted of such as were never chosen and separated by him from the rest of the World in whose hearts the Fruits of Paradise are not planted as their outward deportment shews who are not dressed by him nor bring forth fruit to him who are not inclosed by his own Rules but the Canon-Law of Antichrist his professed Enemy His answer to the following Reasons hath nothing in it but what we have already considered To the Question Where are the Souls that are converted comforted strengthened stablished that are waiting at the doors of their House He Answers 1. That though there were none such yet this proves not God not to be present in them in respect of his special presence and Grace Answ 1. This I confess is to me a most strange Paradox that no Souls should be converted comforted strengthened stablished in the Parochial Assemblies of England and yet God be present there in respect of his special Presence and Grace when these things are as much the proper issues of such a presence as light and heat are of the shining of the Sun in its brightness 2. The Scriptures cited by him are impertinent 1. Because they expresly relate to the people of the Jews to whom I speak with respect to the body and bulk of them as a Church National God gave not of his special Presence and Grace at that day he had blinded them Isa 6. 9 10. John 12. 40. 2. Because notwithstanding those complaints there were some yea many converted comforted strengthened stablished Isa 49. 4. is a Prophesie of Christ Were none converted by him Isa 53. 1. John 12. 38. Rom. 10. 16. Isa 65. 2. Rom. 10. 21. Mich. 7. 1. Luke 7. 31. Mat. 23. 37. are the complaints of the Lord and his Messengers against the Church of the Jews for their obstinacy against Gospel tenders of Grace and Love but say not that God was with that Church in respect of his special Presence and Grace which had he been they had most assuredly believed and obeyed the Gospel nor do they intimate that there were none converted We read of many yea of some thousands converted by Christ and his Apostles notwithstanding these complaints What follows being an heap of impertinencies we might omit 1. We design not to beget enmity and prejudices in the minds of men against the present Ministry they themselves for the most part are the occasion hereof by their covetousness and debauchery 2. We know not any of the Churches of whom they may say you are the Seal of our Ministry 3. Our groans to the Lord are for poor England that God would shew mercy to it and give them hearts to receive the Truth in the love of it We hope he hath a great Harvest yet to reap in the midst of us and we are incessantly praying him to send forth Labourers into his Harvest Though to be plain we think not that God will use any in this work of gathering Souls to Christ who come with an Antichristian Call and the Wooden Sword of a Common-Prayer-Book and Homilie under their Arms which will never pierce so much as skin deep but such as come with a glorious Gospel-Unction upon them the great Character of Gospel-Ministers 4. He grants That a sad Spirit of withering and visible decaies are to be found upon the Auditors of the Ministers but reflects upon the Congregational Churches To which I shall only say That through the good presence of God with them things are far otherwise with them than this Animadverters words import They meet with choice Springs of Life and Royal establishments from the God of Glory the sâ—out of the King the Lord of Hosts is many times heard in the midst of them and they tryumph gloriously in him Sect. 4. The 12th Argument against hearing the present Ministers vindicated 'T is one step to Apostacy proved Heb. 10. 25. considered Some Reasons why persons may not hear Parochial Ministers as formerly Mr. T. his Answers to the Queries in S. T. considered His agreement with Bellarmine in the qualification of Church-Members evinced THE 12th Argument produced in S. T. for the proof of the unlawfulness of hearing the present Ministers of England is this That the doing whereof is one step to Apostacy is not lawful to be done But the hearing the present Ministers of England is one step to Apostacy Therefore To which Mr. T. adjoyns Sect. 9. 1. If the Major be understood of Apostacy from the living God and the Christian Faith it 's true if of the Congregational Principles and Practices it 's false Answ 1. The Congregational Principles and Practices we have in this Treatise in part proved to be
from God others have done it more largely that 't is lawful to do that which is a step to Apostacy from the Institutions of God or Christ Mr. T. will not out of the heat of dispute assert 2. Apostacy from one Institution of Christ to the imbracement of the traditions of men is one step to Apostacy from God and the Christian Faith tending indeed to Superstition and down-right Atheism 'T is no less than a rejection of the Authority of Christ and espousing to our selves other Lords The rejection of this one Principle founded in the Law of Nature and Grace that God is to be worshipped solely according to that Revelation he is pleased to make of his mind and will touching his Worship in the World was what lay at the bottom of all that Apostacy that from the beginning hath been in the World as is known And inded that Spirit which leads me to a departure from any one Institution of Christ will lead me if Grace prevent not to a rejection or corrupting of all the rest Those who laid the first stone of the Antichristian Fabâ—â—â—k never thought it would have grown to such a Babel of horrible Abominations as it s grown to The beginning of great evils are certainly to be resisted a departure from any one Institution of Christ is a great evil So that the Major cannot be denied The Minor or second Proposition That the hearing the presâ—nt Ministers is one step to Apostacy we manifest in S. T. because 1. it cannot be done especially by persons of Congregational Principles without a relinquishment of Principles owned by them as received from God That the Church of England as National is a Church of the Institution of Christ that persons not call'd to the Office of the Mâ—nistry by the Saints are rightful Ministers of Christ must be owned and taken for granted ere the Conscience can acquiesce in hearing the present Ministers for we suppose it will not be asserted by those with whom we have to do that there can be a true Ministry in a false Church oâ— that false Ministers may be heard yet the present Ministers are Minisâ—ers in and of the National Church of England and were never solemnly deputed to that Office by the Suffrage of the Lord's People to which Mr. T. faith nothing that deserves our stay 2. Nor can it be done without the neglect of that duty which with others is of the appointment of Christ to secure from Apostacy Heb. 10. 25. viz. the Saints assembling themselves together as a people dictinct from the World and its Assemblies to exhort and edifie one another To which our Animadverter replies 1. They may hear the Ministers and do the duty enjoyned Heb. 10. 25. they may do the one some hours and the other some other Answ 1. But the Scripture instanc'd in requires as freqâ—ent an attendment upon this duty as may be which whilst they are hearing the Ministers they must neglect 2. It commands that they go not forth to meet with any other than themselves not forsaking the assembling of your selves together Yea but 2dly they were Hebrew Infidels from whom the Apostle would have them meet as a body distinct Answ And they are Christian Infidels for the visibly wicked and prophane are notwithstanding their assumed Christianity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unbelievers or Infidels from whom we would have Saints now to meet as a body distinct for as to any that fear God in the Assemblies of England it would be the joy and rejoycing of our Souls to see them forsaking them we should gladly receive them into our Communion and in the mean while we love and tender them nor do we separate any more from them than they do fâ—â—m us If those that separated themselves Heb. 10. 25. departed to Judaism the people of England are departed to Antichristianism a mixture of Judaism and Heatâ—enism inasmuch as they embrace the very Worship Modes and Rites of Antichrist To what he adds That he sees no reason why persons of Congregational Principles may not hear Parochial Ministers as formerly We Answer 1. They are not the same persons have not the same gifts qualifications 2. They pretend to press after the work of Reformation these have protested against it 3. They came with the Word of God these with the Instruments of foolish Shepherds the Common-Prayer-Book and Surplice 4. They abhorred the Inventions of men in Worship these plead for imbrace promise obedience to them which are some of those many Reasons may be given of persons refusing to hear in Parochial Assemblies as formerly To the Queries proposed in S. T. he answers Sect. 10. 1. Whether the Lord Jesus be not the alone Head King and Law-giver to his Church To which he replies meaning it of the supream absolute Independent Head He is Which is no more than what Bellarmine himself grants a very Papistical Answer There are other Heads of the Church it seems though Christ be the alone Supream Of this matter we have already spoken The second Whether the Laws Orders and Ordinances of Christ be not faithfully to be kept though all the Princes in the World should interdict and forbid it He Answers They are Whereby he justifies the men of his indignation in their Non-conformity separation from the present Ministers and Worship notwithstanding the Edicts of men to the contrary till he be able to remove out of the way what they produce to prove their practice herein to be according to the Orders and Institutions of Christ To the third Whether to introduce other Laws for the Government of the Church of Christ and the Worship of his House be not an high advance against and intrusion into his Kingship and Headship He replies No If they be no other than such as are shewed to be warranted in this answer to the Preface Sect. 8. 20. to Chap. 1. Sect. 3. to Chap. 5. Sect. 11 12. Answ The unwarrantableness of his Warrant we have discovered in our Answer to the places quoted by him To the fourth Whether the Lord Jesus as King and Head over his Church hath not instituted sufficient Officers and Offices for the administration of holy things in his House to whom no more can be added without a desperate undervaluation and contempt of his Wisdom Headship and Sovereignty over it He Answers Some servants and services may be appointed by Rulers without such an undervaluation Answ If by Servants he understand Church-Officers as he must if he speak pertinently the enquiry being of them he would have done well to have proved his dictate we can see no foundation for it in Scripture or Reason but believe had he setled his Family and appointed every one their Place and Office in it he would account others appointing new Officers and Offices that he thought noâ— of and introducing them without his consent as necessary to the well-being of his Family such a disvaluation as that intimated Of this we â—ave already treated To
us That they mean not that on these â—ayes the Saints should be honoured Answ 1. To these Saints for their Worship and Service dayes were instituted by the Popes of Rome to be observed Lessons peculiar and proper thereunto appointed to be read in their Service-Books If no intendment of honour to the Saints were in their present observation whence is it that the very same dayes the very same Lessons the very same Collects and Prayers are appointed to be used in the Church of England on many of the Saints dayes that are appointed in the Church of Rome on the same dayes 'T were easie to demonstrate the truth of this by particular instances but that would be too â—edious 2. They are called still in their Common-Prayer-Book by the names of the Saints as St. John's day and are accounted Holy for not resting on them persons are more liable to be excommunicated by their Church than for Swearing and Drunkenness which as it is an imitation of Heathenish and Antichristian Superstition so it is an occasion of nourishing a most horrid error if not Idolatry in the hearts of the simple and ignorant who think that day to be set apart in honour of the Saint whose name it bears Which 3. if it be not I see no ground why it should be called by his name as the same day is in the Papacy from whence the rise and spring of our observation thereof Now although we say not that 't is unlawful to hold communion with persons that hold some errors yet this we are bold to affirm 1. That the ground or foundation is laid by Mr. T. upon which we may hear the present Ministers viz. Their preaching truth is hereby discovered to be sandy and rotten they being guilty of so many errors Which 2. being of such a nature as enwrap in them some of them a denyal of the Offices of Christ 3. Such as lie at the bottom of that superstitious corrupt idolatrous Worship and Service that is directly contrary to the simplicity of the Gospel Clouds and obfuscates the splendor and glory thereof as this Animadverter elsewhere acquaints us Yea 4. Such as they have frequently sacrificed the Liberty Estates and precious blood of the Children of the Lord for the support of they may well cause a Saint to enter his demurrer against hearing them yea if they obstinately hold and maintain them as they do Though many of the Witnesses of Christ have born a testimony against them whom they have no otherwise been able to resist but by force and violence utterly to separate from them and have nothing to do with such an hardned and bloody Generation Sect. 4. The Answer to the 5th 6th 7th 8th 9th 10th Objection vindicated Of the case of Judas his preaching Of hearing good men Of the practice of Learned and good men in this matter Of the Magistrates command how far obligatory Of mens converting Souls whether an Argument of true Gospel-Ministers Of spending the Lords Day Wherein the sanctification of it consists THE fifth Objection in S. T. is Judas preached though a wicked man and no doubt it was lawful yea the duty of Saints to hear him To this we say no doubt it was so But 1. Judas was not a visible wicked man at the time of his preaching that Christ as God knew him to be so is not in our case considerable but so close an Hypocrite that he was not known no not to the Disciples to be so but some of the present Ministers are visibly wicked and prophane What Mr. T. answers hereunto hath already been considered There was a special reason in the case of Judaâ— his preaching to answer the Prophesie Psal 41. 8. of which Acts 1. 16. Nor can any thing rationally from hence be deduced more than this that 't is lawful to hear visible Saints known only to God to be Hypocrites for so was Judas We add 2. Judas was chosen and called by Christ to be an Apostle commissioned by him to preach but the present Ministers of England are not so as hath been proved To which when Mr. T. shall be pleased to offer any thing that deserves consideration it shall be considered His reflection upon the Congrational Ministers as 't is false is no answer That because Judas a commissionated Officer by Christ was to be heard though an Hypocrite therefore 't is lawful to hear such as are not commissionaâ—ed by him though visibly prophane will be an hard task for any to prove We proceed in S. T. Object 6. But there are some good men amongst them and such as belong to God may we not hear such Answ 1. That there are some good men amongst them we deny not Mr. T. adjoyns With what face can he acknowledge them good men who hath represented them as walking disorderly deniers of Christs Offices Answ 1. Mr. T. thinks there are good men in the Papacy yet I presume he will thus represent them and that with a better face â—e may do so than build again the things he hath destroyed 2. Good men may be guilty of the greatest enormities the sin unto death excepted 3. Noah David Solomon Peter were good men yet represented by the Spirit of the Lord as guilty of hainous iniquities We add in S. T. Yet we crave leave to say That they are all of them such as are sadly polluted by their compliance in respect of their standing in the Ministry Antichristian whose teachings Saints have no warrant to attend upon Mr. T. subjoyns 1. That their Ministry is Antichristian when they minister the Word of God is a contradiction Answ 1. This is meerly his dictate without proof 2. The Ministry of Rome he grants is Antichristian yet they minister the Word of God He adds 2dly That they stand in that Ministry which they received by Episcopal Ordination is their virtue which for any to disclaim is to go back from the service of God for that Ministry is no other than of the Doctrine and Sacraments and Discipline of Christ as the Lord hath commanded and aâ— this Church and Realm hath received the same Answ 1. 'T is true thus they speak in their Book of Ordination but these words imply a contradiction Christs Ministry Administration of Sacraments and Discipline and the Church of England are sufficiently remote hers being received not from Christ but Austin the Monk and the Apostatick Church of Rome 2. Their Priests have no Ministry of Discipline 't is reserved in other hands 3. That Lord-Bishops are no Officers of the Institution of Christ but Antichristian we have proved that any should receive from them any Ministry but what is Antichristian is the first born of absurdities to imagine 4. That to stand in such a Ministry is to stand in a Ministry of Christ is oppositum in opposito a contradiction indeed We add 3dly The greater hopes we have of their goodness the more caâ—telouâ— we should be of incouraging them in a false way What Mr. T.
answers hereunto being a meer begging the thing in question viz. that their way is the true way of Christ the contrary to which we have proved in the former part of this Discourse requires not our stay further to consider We say further in S. T. 4thly The goodness of any as to the main is no warrant for any to hold communion with them or attend upon their teachings there are Brethren that walk disorderly whom 't is the duty of Saints to separate from that the very best of the Ministers of England do so will not be denied to all which Mr. T. saith nothing The incestuous person 1 Cor. 5. was as to the main for ought I know a good man yet the Corinthians were not to hold communion with him till upon his repentance he was again received 2 Cor. 2. 6. To which our Animadverter It cannot well be conceived that he was a good man since he committed such a sin as was not named amongst the Gentiles Answ 1. Before his admission into the Church of Corinth he was by them thought to be so else they had not received him 2. When they excommunicated him they well hoped he might be so for they did it that the Spirit through the destruction of the flesh might be sayed in the Day of the Lord. 3. The kind and blessed effect that Sentence had upon him doth not a little demonstrate as much for had he not had the Seed of God in him more probably he would as others have been hardened thereby gone on opposing blaspheming God and his Church 4. The Animadverters reason hath no reason in it for I know not any security a Child of God hath from any particular word of promise that he may not fall into the worst of sins except the sin unto death 5. That it would be now the sin of any to mourn that an Antichristian drunken ignorant Minister from whom for the most part prophaneness is gone forth into the Land are not removed more than it was twenty or thirty years agoe When Mr. T. and the whole Generation of the People of God almost sought their removal with Prayers and Tears I am not able to understand He cannot be ignorant that they are the burden and plague of the Nation the great obstacles of the work of Reformation in it We yet add 5thly 'T is utterly unlawful to communicate with a devised Ministry upon what pretext soever 6thly So is it for any to partake in other mens sins as hath been proved but every usurped Ministry is the sin of him though never so holy a Person that exerciseth it In answer to which Mr. T. dictates nothing but what is notoâ—iously false and hath already been replied to We proceed to the seventh Objection Object 7. But many learned and good men have in dayes past and do now hear the present Ministers To which we answer 1. That the greatest Scholars and most accomplished for humane Wisdom yea visible Holiness have sometimes been the greatest opposers of Christ ignorant of the Will of God in respect of the truth and work of their Generation as the Scribes and Pharisees who opposed Christ and the Doctrine of the Gospel preached by him Mr. T. answers 1. Learned and good men amongst Christians are never found the greatest persecutors and opposers of Christ Answ Nor do we say they are but that men of Learning anâ— visible Holiness are so Which Mr. T. knows to be true many of that complexion have been found amongst the Papacy and are that have poured forth the blood of many millions of Saints and opposed the Wayes of Christ to the death and that out of Conscience as they thought to God So Paul before his Conversion 2. That the greatest Scholars have not alwayes been on the Lords side have been stupendously ignorant of his Will he grants With the rest we are not concerâ—ed We add 2dly That persons of as great holiness and renown for learning and all manner of accomplishments as learned Ainsworth have been and are of the same apprehension with us in this matter not to mention the Reformed Churches who generally renounce the Ministry of the Church of England not admitting any by virtue of it to the charge of souls What our Animadverter speakes by way of disvaluation of Cotton Ainsworth redounds to his own disparagement their praise is in the Churches 2. That Mr. Cotton was at least in part of our perswasion in this matter let the Reader inform himself from pag. 111. to the end of his Way of the Churches in New England 3. Of the judgment of the Reformed Churches and Mr. T. his mistake thereabouts we have already spoken We say in S. T. 3dly To the Law and to the Testimony Isa 8. 20. If they speak not according to this Rule though Angels for knowledge or holiness they are not to be received or heeded One word from the Lord is of more weight to hearts made truly tender than the example of an hundred professors can be 4. The Apostle hath long since determined this case 1 Cor. 11. 1. Be ye followers of me as I am of Christ So far as Saints follow Christ I may and ought to follow them but no further So that the learning parts oâ— holiness of any that attend upon the present Ministers of England is no warrant for me so to do All this he tells us he likes well So that he grants this Objection to be of no value What he afterwards adds Of resting in some cases on learned Guides we have already answered We proceed to the review of the 8th Objection Object 8. But the Magistrate commands us and ought we not to obey Magistrates To which we answer 1. That Magistrates have no power to command in matters of Instituted Worship where Christ is silent or to govern in his Church is affirmed by many What Mr. T. Sect. 12. saith of the confession of the Brownists Art 39. is altogether impertinent they speak nothing thâ—t is contrary to what is affirmed by us What he hath said Chap. 5. is already refuted should it be granted that Magistrates may command men and ought therein to be obeyed to be present at the true Worship of God yet till he hath disproved whâ—t we have offered to prove the Common-Prayer-Book-Worship to be false and Idolatrous Worship the Ministers of the Church of England false and Antichristian we are not conceâ—ned in it 2. The conformity of the Disciples to the just and righteous Decrees of Magistrates we said was permitted them was a meer supposition for Arguments sake relating only to things Civil and therefore is not at all of our present concern 3. What he talks of Popish Recusants and the Laws of the Land I am not at all concerned in Better all the Laws of that nature in the world were evacuated that one Command of Christ should be violated We add 2dly The Commands of Magistrates when contrary to thâ— will and way of Christ as we have proved
trial for satisfaction He further argues Arg. 29. This Author Chap. 2. allows the hearing gifted Brethren He would not think it unlawful to hear Parents or Masters catechize or Readers in the University when they read Divinity Lectures Therefore by a like reason must allow hearing the present Ministers Answ This consequence we deny there is no parity or likeness of Reason in it why we cannot hear them as gifted Brethren we have manifested Chap. 2. There are more reasons against hearing them than against hearing Parents catechize as their acting from an Antichristian Call or Readers in the University to which I go not as to a part of instituted Worship but School-Exercise That they are ordain'd according to the Discipline of the Church in which they live is nothing at all for their commendation except that Church were a true Church or the Discipline thereof more different from the Discipline of Rome than it is His thirtieth Argument is not worth the mentioning That our Arguments may be retorted upon our selves is not improbable any mans Arguments may be so The difficulty lies in proving the justness of their retortion which when he shall be able to effect Erit mihi Magnus Apollo To dictâ—te that Ordination by other Ministers besides the Elders of their own Congregation is necessary for the constitution of a Gospel-Ministry that the Church of England is a true Church or that separation from a company of wicked and ungodly persons is not warrantable by Scripture when we have proved the contrary is to expose himself to the pitie or contempt of the judicious Arg. 31. The grounds upon which the Author of S. T. and other Separatists deny the unlawfulness of hearing the present Ministers are neither false nor doubtful That nothing is to be done in the Worship of God and Church-Discipline relating to it as the Worship of God without a particular Institution we have abundantly before proved Arg. 32. That the Ministers of England have proved the truth of their Ministry against Papists and Separatists That the Prelates have so opposed Popery that were not men resolved never to lay down a calumny they have once taken up they would not cry them down as Antichristian Popish is but what he at present thinks They have opposed the person of the Pope and retained his Laws and Canons They oppose the Pope of Rome and his Conclave and set up and maintain the Pope of Canterbury and his Hierarchy against whom the very Arguments they use against the Pope â—f Rome directly point Arg. 33. The absurdities will follow upon denying to hear the present Ministers because not rightly elected or because they use the Common-Prayer-Book or are faulty in their lives are either not such or really follow not thereupon Answ 1. Every Christian Reader is able to judge of at leâ—st some of the Reasons in the S. T. whether they can warrant his not-hearing 2. He must be able to judge every Minister he hears whether he be rightly elected but this his judgment may proceed from the information of the Church to which the Minister is related or if his Minister he tries and judgeth with the Church as a Member thereof which gives not Authority to individual Hearers but to the Church or rather Christ Jesus who hath entrusted the Keys of the Kingdom of Heaven with them over their Ministers Much less 3. must every individual hearer have power to silence or withdraw from his Minâ—ster This he hath power to do and this he ought to do with respect to the Pastor of that Church to which he is related if he knows any sin or evil upon him to admonish him and in case of perseverance therein to take two or three with him and again admonish him and if he remain obstinate to bring it before the Church who have power if he will not hear them to depose him If he be a Pastor of some other Church to which he is not as a particular Member related to bring iâ— to the Elders of that Church or some Brother of known integrity appertaining thereunto who is to observe the same Rules already minded which would not introduce oppression upon Ministers nor will they if truly Christian account the execution of the Righteous Laws of Christ to be so The Scepter of his Kingdom is a right Scepter To compare the corrupt bloody Popish Canons herewith is little less than blasphemy 4. That hereby there should be any danger of Gospel-Mâ—nisters being exposed to penury deserted of their Members is not likely 5. That there can be no setled Government in Church or State if the stated Ministers according to the present Laws should be deserted or disobeyed is a false and bloody assertion Arg. 34. That such a Plea as this is made by the Papists for their Recusancy we have already answered Arg. 35. To this we say 1. Christ hath debar'd us from hearing the present Ministers as we have at large proved 2. Whilst we press men to an obedience to the Voice of Christ we make not men Rabbies it hath not the least tendency thereunto but Christ Nor are we against hearing any whom Christ in his Royal Law forbids us not to hear Arg. 36. To this we say Not to hear the present Ministers is no Negative Superstition 't is built upon Divine Precept as we have proved it occasions not the neglect of Gods Command he beggs the Question whilst he supposeth it or any duty of love incumbent upon the Saints It begets not unnecessary perplexities in mens Spirits nor puffs them up with conceit of more holiness than others nor causeth them to be censorious of others Nor hath Mr. T. proved these things to be so or the consequent of the Opinion contended for The whole of his 37th Argument That the denying the hearing the present Ministers is a usurpation of Christs Regal Office in putting a Law on the Consciences of men arrogating that power which is proper to Christ James 4. 12. Mat. 23. 4. is a meer calumnie Nor is the Animadverter able to prove what he saith nor hath he so much as attempted so to do We have demonstrated that the non-hearing the present Ministers is no imposition of our own but a Yoke of Christ We forbid not any to hear Preachers of the Gospel but such as pretend to be so and are not To his 38th Argument we answer By this means the knowledge of the Word of God is not at all hindred nor the furthering his Kingdom neglected but the contrary 'T is not true that those who hold the Opinion of not hearing the present Ministers in publick think it enough if they can teach those of their own Society they are willing to instruct others also which they do as they have opportunity That 't is seldom by conference that we insâ—ill any truths into others without somewhat that alienates them from others and engageth them to our own Society with diminution of love to others is a most false
never brings with it a return of sweetness every motion and advance against it though of the slowest is too great haste 4. Pray much for Divine Leadings and Direction before you set upon the work of making your Reply hereunto and every step you take in it And let 's discern you have been much in this duty by that meek and Gospel-Spirit with which your next shall be leavened 5. If you think it of concern seriously weigh whether this writing of yours tend to the extirpation of Popery and Prelacy with its Hierarchy and the promoting Reformation according to the VVord of God and the best Reformed Churches For Oaths the Land mourns The Lord grant we may do so too Lastly Review if you please the ensuing Collections we have gathered out of your own Writings from a cursory view of some of them which are if we mistake not opposite to what you at present plead for And if you think meet reconcile your self unto your self and blame not me Sir that I thus deal with you I do but follow the pattern you have given me in your dealing with Mr Baxter formerly and Mr. John Goodwin of late after this manner Collections out of Mr. T. his Writings If this Argument proceed it will follow there is some National Church amongst the Gentiles as of old amongst the Jews which is not to be granted In his exercitation concerning Infant Baptism pag. 21. Institution is the Rule of exhibiting Worship to God ibid. pag. 23. If Institution be the Rule of Worship it is necessary that he that shall administer the Worship bind himself to the Rule otherwise he will devise Will-worship and arrogate the Lords Authority to himself Surely the Apostle in the business of the Lords Supper insinuates this when being about to correct the aberrations of the Corinthians concerning the Lords Supper he brings forth these words 1 Cor. 11. 23. For I have received of the Lord ibid. pag. 24. The use of Sureties in Baptism and Episcopal Ordination he asserts to be Humane Inventions Ibid. p. 29. The Common-Prayer-Book and Hierarchy have no true ground from Christs Institution which alone can acquit it from Will-worspip Examer p. 3. Episcopacy is now found an abuse ibid. p. 24. I have entred into Covenant to endeavour a Reformation as well as you and though I have not had the happiness as indeed wanting ability to be imployed in that eminent manner you have been in the promoting of it in which I rejoyce yet have I in my affections sincerely desired it in my intentions truly aim'd at it in my Prayers heartily sought it in my Studies constantly minded it in my endeavours seriously prosecuted it for the promoting of it greatly suffered aâ— having as deep an Interest in it as other men ibid. pag. 26. When I consider how exact a Reformation our Solemn Covenant binds us to endeavour ibid. p. 27. 'T is a dangerous principle That in meer positive things we may frame an addition to Gods Worship They that read the Popish Expâ—sitors of their Rituals do know that this very Principle hath brought in Surpliâ—e Purification of Women ibid. p. 29. If any take upon them to appoint to mens consciences any rite in whole or in part it is an high presumption in such against Christ and against the Apostles commands to yeeld to it Col. 2. 20. Though it hath a shew of wisdom vers 23. And the Apostles example Gal. 2. 3 4 5. binds us to oppose it ibid. pag. 30. And p. 31. He commends a passage in a Sermon of Mr. Marshals on 2 Chr. 15. 2. Who admires that ever mortal man should dare in Gods Worship to meddle any further than the Lord himself hath commanded For had it been a will-Worship it had been a sin if they had received it speaking of the Circumcision of the Females there being no command to do it As it had been a sin for a Child to be circumcised afore or after the eighth day in them that altered or swerved from the appointment of God ibid. p. 37. No reason of ours in positive Worship can acquit an action that is performed from will-Worship nothing but Gods Will manifest in his Institution can do it ibid. p. 38. see p. 111 132. Full Review of the Dispute concerning Infant Baptism Sect. 1. P. 2. Against Prelacy Holy-dayes Surplice there have been many and just declamations Ibid. P. 110. The Superstitious custom of keeping Easter and receiving the Communion once a Year on that Day which I think you will be ashamed of p. 119. Unless you will altar the definition of Will-worship according to Mat. 15. 9. in point of Worship that is excluded which is not expressed p. 132. And though all do not joyn in breaking of bread speaking concerning the Godly in Bewdly some going to that Parson others declining him as a stranger to the private Meetings of the Godly and an adversary to such godly Preachers as they had gotten for the Chappel went to Mr. B. others being baptized have joyned with me He afterwards speaks of Mr. B ' s. Book charging them with Schism for Reforming themselves and afrighting people from their Society Praecurs Sect. 5. p. 10 11. The Baptized Christians with whom I hold Communion Full review of the dispute concerning Baptism Epist to the Reader The Christian Church consists not of a whole Nation but of so many persons as are called out of the world by the preaching of the Word to profess the Faith of Christ ibid. p. 221. I think my actions justifiable in celebrating the Lords Supper at Night as Christ did and admitting none but Baptized persons after profession of Faith ibid. pag. 239. Frequenting Church-meetings he makes to be one way of visible owning God ibid. p. 268. That there were some particular visible Churches in which were no Hypocrites may be true notwithstanding the Parables Mat. 13. 25. or 1 Tim. 3. 15. compared with 2 Tim. 2. 20. p. 284. There is not any likelyhood that a bare dissembled profession should make such an external relation to God and his Church ibid. p. 298. To confine the tearm Heathens onely to them that are not Christians in Name is indeed according to the vulgar speech but beside the Scripture use ibid. p. 261. We do neither in practice nor opinion maintain such impure Churches of ignorant and vicious persons as Mr. Bl. and the Presbyterians commonly do ibid. p. 262. The essence of the Church consists in the association or union of the Members which is given by such transeunt fact as whereby God separates them from others and unites and incorportes them together which I call the Church-call agreeably to the Scripture Rom. 9. 24 25 26. 1 Cor. ☞ 2. 24. which Church-call now is not by any coercive power of Rulers but by the Spirit and preaching the Gospel ibid. p. 320. Nor did I joyn any in Communion till I saw that those that did their duty in being Baptized were rejected and made
ever he met with hath judged them Antichristian must be imputed to the shortness of his memory He haâ—h I suppose met with Zuinglius Keckerman who say little less The former Art 34. p. 254 255 tells us That for any to claim any Rule Power or Superiority over any Church of Christ which we know out Bishops do is Devilish Proud and Popish Arrogancy And Aretius in his Problems producing Christ's prohibition of Superiour power to his Apostles Mar. 10. 5. Luke 22. 25. saith None but Antichrist dare be so fancy as to usurp it Marlorat on Rev. 17. 3. saith That Arch-Bishops are in Office under Antichrist And on Chap. 19. The tailes of Antichrist Bale on Rev. 17 saith That Canterbury and York are the Beastly Antichrists Metropolitans And on Chap. 13. That Arch-Bishop Diocesan are very Names of Blasphemy Of these we spake pag. 28. S. T. who I dare say were sober Writers and considerate men Mr. T. his answer to their Testimony viz. That they writ thus against the Romish Hierarchy is ridiculous they writ against the Offices of Arch-Bishops as such which are not a whit the better because they constitute the English Hierarchy We mention Cartwright the seekers of Reformation in Queen Elizabeths dayes proclaiming them to come out of the bottomless Pit of Hell to be Antichristian Devilish These also must pass in the Roll of inconsiderate fellows yet others as wise as Mr. T. think otherwise of them For the proof of the Antichristianism of the Office of Lord-Bishops I propose a few things briefly in the S. T. as 1st That Office that is not to be found in the Scripture of the Institution of Christ but is contrary to express Precepts of his is Antichristian But the Office of Lord-Bishops is not to be found in the Scriptures is contrary to express Precepts Therefore The Major Mr. T. is nibling at but he doth but think he tells us if Universal it is not true The Office of the Religious Votaries he talks of is Antichristian If there be any Antichristian Office in the World that must needs be so that is introduced into the Church of Christ though not of his Institution directly contrary to express Precepts That this Assertion should necessitate any one to affirm every sin to be Antichristian though in a large sence as Antichristian signifies that which is against Christ every sin every errour is so is absurd to imagine The Minor I say consists of two parts 1. That the Office of Lord Bishops is not to be found in Scripture of the Institution of Christ This I manifest by considering the most remarkable places where the Officers and Offices that are of Christs appointment are enumerated in which we have a total silence of them Ephes 4. 11. Rom. 12. 7 8. 1 Tim. 3. 12. Acts 14. 23. Tit. 1. 5 7. Acts 20. 28. I add also that they were never dreamt of in the world for some hundreds of years after Christ We introduce the Testimony of Clemens Lombard Dr. Hamonds acknowledgment of their Rise To which Mr. T. answers The whole Discourse is impertinent the thing to be proved was that the Office of Lord-Bishops was not to be found in the Scriptures and the whole Discourse is about the Superiority of Order above Presbyters Primacy or Supremacy of Degrees among Bishops Answ 1. We have examined the particular places wherein mention is made of the Officers of Christs Institution and find no Lord-Bishops instituted in any of them which manifests that they are not If this be not taken for proof I know not what will If this be not to the purpose I am in dispair of producing any thing that he will account so 2dly The Office of Lord-Bishops as such consists in the Primacy Superiority and Supremacy mentioned as is known If Mr. T. grants this not to be found of the Institution of Christ in the Scripture he gives away the Cause 3dly They themselves do own and avow a great part of their Office to consist in the foresaid Primacy Jurisdiction And if this be not it I am sure some of them are seldom or never minding their Office these things are what is most attended by them Of whom we may complain as Bernard of old Vides omnem Ecclesiasticum Zelum forvere prâ— sola dignitate tuenda honori tantum datur sanctitati nihil aut parum Si causâ requirente paulo submissius agere aut socialius to habere tentaveris absit inquiunt non decet tempori non congruit majestati non convenit quam geras personam attendito De placito Dei ultima mentio est pro jactura salutis nulla cunctatio quod sublime est hoc salutare putamus quod gloriam redolet id justum De Considerat Lib. 4. His following Exceptions are not worth the heeding I mention Diotrephes in S. T. and say That some appearances of a Spirit striving to ascend into this Chair of wickedness was seen in him and others in the Apostles dayes To this Mr. T. But this was not the usurping the Superiority of Order of a Bishop above a Presbyter Answ Nor do I say it was I expresly affirm the contrary whâ—n I say that such a Superiority was not in the world for some hundred of years after Christ we only say that some appearances of that Spirit was seen in him which the Apostle affirms John Epist 3. Vers 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He loveth the preheminence among them attempts the Primacy so Beza Which if it be not an appearance of the Spirit mentioned I know not what is he endeavoured to rule all himself carried it proudly pragmatically arrogantly over the Church the Brethren John himself who was an Elder saith Mr. T. He that cannot see somewhat of our Episcopal Spirit in this is I fear willfully blind I am fure he must wink hard He takes notice that in reciting Ephes 4. 11. I twice leave out Evangelists which he knows not the reason of Answ Nor do I my self possibly it was an oversight it may be an omission of the Amanuensis However it was it was not I assure him any fear I had that he or any one could justly plead that our Prelates were Evangelists 1. I know that Title is declined by Pleaders for Episcopal Jurisdiction 2. Our Bishops do not the works of Evangelists They had no setled residence but travelled up and down with or after the Apostles to help forward the work of Christ that was set on foot in the world by them We find Titus who was an Evangelist somtimes at Crete Gal. 2. 3. At Dalmatia 2 Tim. 4. 10. appointed to meet Paul at Nicopolis Tit. 3. 12. Sent to Corinth 2 Cor. 12. 18. At Macedonia 2 Cor. 7. 5 6. Such an itinerant laborious life that our Bishops are unacquainted with 3. Evangelists were such extraordinary Officers as ceased with that Age for we find no directions given touching their future Election in in the Churches Mr. T. tells us Our Prelates