what though the Jews were in their minority and therefore to be kept under those beggarly elements c. until the time appointed by the Father Gal. 4. 1 2 3 9. Doth it therefore follow that God hath not determined the whole of his Worship now Is the Son because grown up to offer to God what Worship he pleaseth This indeed follows That we are not under those beggarly Elements and to return to them or any like them not of the appointment of Christ is an act of great ingratitude to the Lord for his love and faithfulness manifested to us in the establishment of a more sublime and spiritual Worship under the Gospel As also that it is great wickedness to introduce impose or subject to such beggarly Elements now these stood for the most part in bodily rites in differences of meats and drinks of times places garments c. of which he may do well humbly to inform his good Mother the Church of England that she is too too guilty The like may be said of his 6th Reason The time before Christ was an estate under Moses a Servant the estate of Christians is under Christ the Son Gal. 4. 4 5 6 7. Heb. 3. 5. Therefore we are no longer to be subject to Mosaical appointments had been somewhat tolerable arguing but therefore 't is greater love in the Lord not to determine the whole of his Worship to us now which being the Position he attempts the proof of should have been his Inference is such a pittifull illation that one would never expect from such a learned person as Mr. T. It rather follows Therefore Christ hath determined the whole of his Worship under the New Testament being faithful as a Son when Moses the Servant according to the appointment of the Lord gave forth Laws for the ordering the whole of the affairs of the then House of God especially considering that he was the Prophet like unto Moses whom the Father promised to raise up into whose mouth he said he would put his words and that he should speak unto the Sont of Men whatever he commanded him Deut. 18. 18. Accordingly when he comes into the world 't is said of him He revealed the Father Joh. 1. 18. Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he plainly and delucidly expounded to them the mind and will of the Father that the Father spake to us in or by him Heb. 1. 1. and gives us a charge to hear him Mat. 3. 17. Reas 7. His seventh Reason is like the rest 'T is true had not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or hand-writing of Mosaical Ceromonies been abolished Col. 2. 14. we had not reaped the fruit of Christs death by which they were abolished Ephes 2. 14 15. and so consequently tasted the less of the love of the Lord. But that therefore 't is a greater argument of love in God not to determine the whole of his Worship or that if he haâ— done so we had not reaped the fruit of Christs death is such a sort of nakedness in Mr. T. his arguing that one would not willingly discover did not the vindication of Truth necessitate one hereunto Reas 8. His eighth Reason is if possible more weak and absurd The Apostles judged it a great benefit to the Christian Churches that they were exempt from the Rites and Ceremonies of the Mosaical Law Acts 15. 28. therefore they accounted it an effect of Gods love that he had not determined the whole of his Worship to us With what affection others will peruse these passages I cannot tell for my part I heartily pitty him that he should ever undertake the defence of a cause so deplorable as to be driven to such pittiful shifts in the managerie thereof which I cannot impute to his want of Abilities which he will one day find he might better have imployed than in his present undertaking but the desperateness of the Cause he endeavours to defend It follows indeed that therefore they accounted it an effect of Gods love that they were delivered from the burden of those external Rites and Ceremonies especially as they appertained to the Covenant of Works and so do we 'T is strange if this Animadverter reckon it to be so that he should plead for the same the like yea worse Ceremonies imposed not by the Lord but by men whose servants we never were nor in these matters ought to be But that they accounted it an effect of love that God had not determined the whole of his New-Testament-Worship is such a câ—imination as their souls abhorred But he proceeds Reas 9. 'T is an effect of greater love to the Gentile Churches that God hath not determined the whole of his Worship because they being of divers Nations and Languages under divers Governments used to divers Customs they could not conveniently if at all practise such an Uniformity of Circumstances as they must have done if God had so determined Answ 1. That their being of divers Nations c. should discapacitate them with respect to their conforming to the will of God even in Circumstantials of Worship as such any more than they are discapacitated in their conforming to that part of Instituted Worship Mr. T. grants to be determined by the Lord is beyond the ken of my shallow understanding 2dly That the Saints must have practised any external Uniformity I suppose he means it with respect to Liturgies falsly called Divine Service in use amongst the Papists and Church of England Vestments called Holy c. if God had determined the whole of his Worship we crave leave to deny he hath so done yet such an Uniformity ought not to be practised 't is wretched and abominable And yet had the Lord seen it meet to have enjoyned any such thing it ought to have been practised nor would it by the Saints have been accounted a less argument of his love to them because thereby they should have been exposed to outward inconveniencies This reason at the best is but carnal and selfish from our conveniencies external or inconveniencies a measure of the Lords love in Divine Appointments is not to be taken But there is yet one Reason behind Reas 10. The Assertion That God hath determined the whole of his Worship in Circumstantials relating to it as such is to infringe our Christian Liberty and to bring us into such bondage as they were in under the Law therefore not agreeable to that love God bears to the New-Testament-Churches Answ 1. That the Lords determining the whole of his Worship should in the least infringe our Christian Liberty is a monstrous assertion it rather establisheth it in the freedom it gives not only from the Jewish Ceremonies but the Inventions and Devices of men with force and violence attempted to be imposed upon us For if God had determined the whole of his New-Testament-Worship it cannot be supposed that we owe the least homage or subjection to these We may not be the servants of men 2dly I never yet thought
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
the Sabbath Baptism Lord's Supper c. and I do so in this dispute Answ Egregie dictum excellently said indeed as if because we affirm that whatever is to be practised in Instituted Worship in the time of the Gospel is to be wholly bottom'd as to the Law and Precept instituting it upon some Commandment of Christ in the New-Testament therefore we assert that no use may be made of the Scriptures of the Old-Testament treating thereabout by way of prophecy or otherwise which is a Consequence this learned Animadverter will never be able to make good 'T is true many learned men do make use of some places of the Old-Testament to prove the morality of one day in seven or the seventh part of time not as I remember except Psa 118. 24 which some conceive by way of prophecy speaks of the Lord 's honouring the first day for the confirmation of the observation of the first day which they conceive Christ's resurrection on that day the practice of the Primitive-Church meeting together for the solemn Worship of God 1 Cor. 16. 2. Acts 20. 7. the appellation the Lord's Day which they judge is given to it c. is a sufficient warrant for their observation thereof in Gospel-times They plead not for Baptism or the Lord's Supper upon any other bottom than Gospel-Institution or their preception by Christ in the New-Testament Though 't is true as touching the subjects of the one and the other they judg they may by way of analogy argue somewhat from Old-Testament-Scriptures from which apprehension they see nothing so weighty in what is tendred by Mr. T. notwithstanding his brag and immodest Assertion pag. 18. Sect. 14. that such a way of arguing is irrational as if wisdom rested with him and he had the measure of it and a man could not differ from him but he must be a block or bruit to influence their departure That because the granting the Assertion would be disadvantagious to the Author and the Separatists therefore it should be in Mr. T. his opinion an unreasonable postulatum to devolve the question upon the Scriptures of the New-Testament I understand not He takes not a measure I presume of the reasonableness or unreasonableness of requests from their advantagiousness or disadvantagiousness to such contemptible creatures as we and should he do so he were much to blame as to infer from hence therefore I see no reasonableness in his Postulatum which is introduced not as the natural issue of any thing premised which he knows it is not but meerly for pomp and shew Sect. 3. The judgments of the Antients no sufficient substratum to build my practice upon in the Worship of God The opinion of the Antients â—hemselves in this matter None but the Spirit of God speaking in the Scriptures can satisfie the consciences of any dissatisfied in matters relating to Worship Our Faith not to be resolved into the Testimony of men which is a principle decryed by the Antients and Protestant Churches The consciences of none can be satisfied in what is written by the Ancients before they are assured 1. that what they read as or are told is theirs be indeed so and not counterfeited nor adulterated 2. That in their Writings they were as the Apostles and Prophets guided by an unerring Spirit The true use of the Testimony of the Ancients Congregational-Principles owned by them Of Councils and Schoolmen THe fourth Section is fronted with this The judgement of the Ancients not useless in this Controversie as if the Author of the Sober-Testimony had asserted it to be so which Mr. T. knows he no where doth This indeed the words of the Author not perplexing our selves nor the consciences of any with the judgments of men in generations past wherein they cannot acquiesce fairly intimate 1. That the judgment of none of the children of men though never so famous in their generation since the Apostles fell asleep is a sufficient Substratum to build my faith and practice upon in the Worship of my God In which we have the concurrence of the Ancients themselves Basil tels us that 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 Regul contract 95. p. 902. And Austin Epist 112. ad Paulin. saith If a matter be grounded on the clear authority of the holy Scriptures it is to be believed without all doubt but as for other witnesses and testimonies upon whose credit any thing may be urged unto us to believe it it is lawful for thee either to credit or not to credit them according as thou shalt perceive them of weight to deserve or not to deserve credit Origin saith Homil. 1. in Hierem. We must of necessity call the Scriptures to witness for our senses and interpretations without them are of no credit Famous is the saying of Cyril Bishop of Jerusalem Catech. 4. p. 15. We must not deliver any thing though never so small without the holy Scriptures neither may we be led away with probabilities and shews of words neither yet believe me barely saying these things unto you unless you also believe the demonstration thereof from the Scriptures for the security of our faith ariseth from the demonstration of the holy Scripture 2dly That not the sayings or judgment of the Ancients but the clear Testimony of the Spirit of God speaking in the Scriptures is sufficient and efficacious for the satisfying persons that are dissatisfied in any thing relating to Faith or Worship Come to a poor soul under real scruples of spirit with respect to these and tell him this Father is of this opinion and that Father of that you do but oleum operam perdere when you have said all he remains as he was dissatisfied and so will do without evidence from Scripture More than these two things the Animadverter cannot righteously infer from the expression he discants on What saith he to these not a word more or less And I am apt to believe of Mr. T. that he is a man of greater modesty than to oppose them He tells us indeed that it may be of good use to satisfie mens consciences that no such separation as now is from the present Ministers of the Church of England was allowed of by the first Fathers and Writers what truth there is in this suggestion shall by and by be manifested He will not say surely of what good use he supposeth it to be that the faith of any is to be resolved into their testimony which it must be if what they say satisfie the scrupling conscience i. e. I must believe what they say is true because they say it else that they say it will never tend to my satisfaction which yet is an homage and duty that we owe to none but the Lord. A principle decryed and abhorred by the Ancients themselves The saying of Austin Epist 48. is known
besides the Church of England but of the Church of Rome the Basis upon which her pompous Worship is built which being removed would fall to the ground and perish with its own weight Yea but Thirdly The Ceremonies of the Church of England are for Decency and Order To which I shall onely say what one said of the like speech of the Monks of Burdeaux when they affirmed That the Signs added to Baptism were an Ornament to it We Reply saith he to them Num igitur sunt c. Are they wiser than Christ Jesus who hath ordained his Sacrament in so great Purity and simplicity and who knoweth better than all the men in the world what Ornament was sittest for it If it be but the Covenant of a man when it is confirmed no man abrogateth it or addeth any thing to it What arrogancy is it then to add to the Institution of Christ What the Animadverters private thoughts of the Ceremonies of the Church of England are with respect to their Decency and Oâ—der I know not as wise men as he think the contrary The Ceremonies which have been abused to Superstition as the Ceremonies of the Church of England have been can never serve for Order or Comeliness say the Divines of Germany who stood against the Ceremonies then enforced And for the Surplice one calls it A Player-like apparel Gualt in Hos 2. and Calv. Instit Lib. 4. Cap. 10. Sect. 29. A vain Vizard Another Baleus in Declar. of Bon. Arti. p. 100. A pretty Toy And Dr. Taylor Act. and Mon. p. 1659. An Apish Toy Another Baecon p. 1. Cathe p. 486. Histrionical Scenical and Scorner-like As for their being 4thly Imposed by Publick Authority So were the Jewish Inventions Jeroboam imposeth them upon the People who are so far from being excused upon that account that they are condemned for their fearful and slavish subjection to him Hos 5. 11. and elsewhere But Fifthly Their Inventions were such as drew them to serve other Godds and forsake the Lord. Answ If he means that they were by these immediately influenced to the rejecting the true God that made the Heavens and the Earth he talks like himself confidently and without proof This indeed they did draw them to a rejection of Divine Appointments and casting off that Obedience and Subjection they owed to God and so do the Inventions and Ceremonies of the Church of England No Innovation in Worship but is a stealing from God that Obedience and Service that is alone due to him and giving it to another viz. the Innovator In time also God gives them up in a judicial way as a punishment of this their departure from Divine Institutions to the Inventions of man to blindness of mind and strong delusions Thus he dealt with Israel Isa 6. 9 10. and 29. 10 13. So that they at last grew so sottish as to fall down before the stump of a Tree yet without the utter rejection or denial of the true God whom they worshipped through that false Medium They sware by the Lord i. e. Worshiped him when they sware by Malcham Unto what blindness of mind God hath given up many of the Pleaders for and Conformers to the present Inventions and Ceremonies I had rather leave to the silent thoughts of the Reader than express And what in time as a punishment for mingling the Worship of God with the Inventions of men and departure from Divine Institutions befel the Synagogue of Rome in respect of their Icolatria or Image-worship and the Church of England in dayes past and now in their falling down before the Sacrament of which in its proper place we must speak is known to all And I heartily wish that the review thereof might make us to tremble to provoke the Lord to jealousie by the works of ourhands But he adds None of the Inventions of men mentioned in the places cited are such as can be charged upon the Church of England for that I take to be his meaning nor are any threatned by the Lord or did he contest with the Jews upon the account of any Customs of the Nations but such as were Idolatrous and of this he saith Let all the Texts alledged be viewed Answer And we are contented they be reviewed only we crave leave to premise 1. That this Animadverter doth not deny that the Ceremonies of the Church of England at least some of them are derived from the Customs of the Nations nor indeed that mediately through the Church of Rome from whom we immediately received them they are so can be denied The Surplice Durandus indeed thinks Rational Lib. 3. Cap. 1. was borrowed from the Jews It was rather as we said from the Heathen Priests who were clad in white in their Ministration The Riâ—g in Marriage the Cross in Baptisme the distinction of the Priests from the Roman Heathen Flamins and Arch-Flamins and many of their Feasts as Eostar or Easter Epiphany c. smell of the same Forge which is directly contrary to many Precepts of the Lord in the Scripture Lev. 20. 23. Deut. 12. 30. So will I do i. e. not unto Idols but unto the Lord aâ— the next verse manifests Hereupon the Hebrews say Thou mayest not enquire or ask concerning the way of the service of an Idol how it is although thou serve it not for this thing occasions to turn after it and to do as they do Maimon Tract of Idol Cap. 2. Sect. 2. Not only the Worship of false Godds but false or Idolatrous Worship of the true God is here forbidden and all imitation of Idolaters is condemned 2 Kings 17. 15. Jer. 10. 2. Psal 106. 35. 2dly That this Animadverter supposeth That the Introduction of the Inventions of Men into the Worship of God is not Idolatry That such Ceremonies are not Idolatrous which we cannot yeild him it being the making an Image to our selves contrary to the second Commandment Nor am I singular in this opinion August de Consens Evang. Lib. 2. Cap. 18. Vasq de Adorat Lib. 2. Disput 1. Cap. 3. Dr. Bils against Apolog. p. 4. p. 344. assert That all Will-Worship is flat Idolatry And Mr. T. will yeeld That what is Praeter mandatum beside the Commandment is Will-worship 3dly That a departure from one or more of the Institutions of God to the embracement of the Customs of the Nations is in Scripture called a forsaking of God 2 Kings 17. 15 Deut. 28. 20 with 15. Isa 1. 4. which cannot be interpreted of their casting off the whole Worship of God which they did not for they continued to sacrifice to him to tread his Courts and made many Prayers they observed the New-Moons Sabbaths c. vers 11 12 13 so that totally they had not rejected him and his service but turning aside to the Inventions of men and mixing them with the Worship of God he saith They had forsaken him which that the present Ministers and Church of England have done we have evinced in Chap.
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
spake to them Do not the Ministers of England the same This we afterward manifest 2dly Did they Prophesie lies in the Name of the Lord Isa 9. 15. Lies what are they They are called False Visions and Divinations a thing of nought and the deceit of their hearts which God never commanded neither ever entred it into his heart to do so Jer. 14. 14. Dreams Jer. 23. 27. Ezek 13. 2. and 22. 28. i. e. the Inventions and Traditions of men which they mingled with the Word of the Lord. That of this the Ministers of England are guilty we prove Chap. 4 and 5 of S. T. 3dly Were they some of them swallowed up of Wine erring through strong drink i. e. a parcel of drunken Sots Isa 28. 7 8. and 56. 12. And hath Mr. T. the forehead to deny this of the present Ministers of the Church of England I speak it without passion or prejudice against their persons I believe and the the whole Nation will I judge attest the truth thereof that there are not such a parcel of drunkards and debaucht persons to be found amongst any one profession of men in England as amongst this Tribe 4thly Were they given to Covetousness Jer. 6. 13. i. e. the generality of them were so 8. 10. Isa 56. 11. And is it not the general complaint of the people of the Nation who have eyes to see and understandings to judge of persons and things as well as this Animadverter that the present Ministers of England are so From whom were they Brethren it is therefore our duty to separate by Apostolical Precept 1 Cor. 5. 11. Their greedy gaping after preferment and greater places of emolument heaping one Steeple upon another could no more be said abundantly evince the truth hereof Which is not only contrary to Christ's Canons to which many have too little regard but to Canons Ecclesiastical in former dayes which interdict such practices upon penalty of being deprived of their Office and Benefice Lib. Concil Epist Leo. Pap. 54. Decret causa 7. Qu. 1. 5thly Were they prophane did the Lord find their wickedness in his House Jer. 23. 11. are prophane i. e. have little or no respect to my Institutions their wickedness have I found in my House i. e. my very Temple is full of their Superstitions and Idolatries so our Annotators Did they do violence to the Law Zeph. 3. 4. i. e. corrupt it with their glosses forced interpretations constructions such as God never put into it they set by the Law and set up their own inventions wills traditions by which the Law was made void And can the present Ministers be acquitted from a copartnership with them herein we prove the contrary chap. 4 5. of S. T. 6thly Were they as a snare of a Fowler in all his wayes and batred in or against the House of the Lord Hos 9. 8. i. e. they watched the Godly in Ephraim or amongst the ten Tribes who durst not strike in with Jeroboam's Abominations but went up though by stealth and secretly some of them to the House of God which was at Jerusalem and privily as the snare of a Fowler that is laid secret not in the sight of the filly Bird accused and molested them being full of hatred against them or the Worship that was managed and carried-on at Jerusalem whither they went The very same thing is practised by the present Ministers against such as dare not comply with them in their established inventions which is so generally known and by some felt at this day that it cannot be denyed Who if they do not some of them openly yet secretly labour to ensnare molest and trouble by causing to be presented into the Bishops Courts c. persons of such a complexion What the frame of their spirits is with respect to the Worship which is of the appointment of Christ and will be found at the last to be so their railing not being able to do more and snarling against it in their preaching c. together with their prayers and endeavours for its extirpation sufficiently evince 7thly Did they prepare War against such as put not into their mouths Mic. 3. 5. Had they no Vision were they dark blind without an answer of God ver 6 7. And doth Mr. T. think that he will ever perswade the enlightned people of God in England that these things are not true of the present Ministers of England Hath he alone been such a stranger in our Israel as not to know that they are legible and visible upon the Clergy thereof And if he a thousand times over call us Calumniators and false Accusers for our affixing them to them Wisdom will be justified of her Children whether he will or no. The good People of the Nation yea those that are but sober amongst themselves will acquit us that we speak nothing but truth of and touching them in this matter knowing full well that these things are indeed so But Mr. T. adds 2dly They do not bring-in damnable Heresies denying the Lord that bought them 2 Pet. 2. 1. Answ 1. Nor did I in S. T. charge them with so doing 'T is true I cite 2 â—et 2. 1. but the utmost of my intendment therein was to manifest That as under the Law there were false Prophets so under the Gospel there are false Teachers which that Scripture proves And one step further can none compel me to go 2. If the Animadverter thinks that because they are not guilty if indeed they are not of what those false Teachers are there charged with therefore they cannot be charged as false Teachers or such as symbolize with the false Prophets of old he is mistaken They are so do so upon other accounts though they should be acquitted of what is there mentioned The Apostle saith not the false Prophets of old brought in damnable Heresies and denyed the Lord that bought them which latter in plain terms they did not they pretended as much to him as the true that they came acted in his Name that the Spirit of God was with them 1 King 2. 24. yet were they justly and frequently charged as such But 3dly upon second thoughts I see not but the characters of false Teachers there mentioned may truly and properly be charged upon the present Ministers First They are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which imports either that they 1. falsly arrogated to themselves the title of Teachers when really and indeed they are not so or 2dly that they taught false things for true thus some carry it But 3dly the corrupt and abominable innovations of Antichrist are in 2 Thess 2. 11. called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lie with allusion hereunto these Doctors or Teachers are here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or teachers of a lie viz. the great Antichristian Lie Hence though there were many false Teachers at that day as is known the Apostle saith not in the present tense there are but in the future there shall
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
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
people of weak judgements did satisfie themselves in these things in the judgement of their faithful learned wise and holy Teachers and Rulers Answ Bravely spoken had it been at Rome our English stomachs can scarce away with such Coleworts O dura Messorum ilia 1. The Animadverter all along takes for granted that which we expresly told him Chap. 5. 7. of the S. T. pag. 41 62. we denied viz. That there are any circumstances or particularities of Worship relating to it as such undetermined by the Lord. 2dly Under the notion of particularities of Worship undetermined he shrouds the many Popish toyes and Antichristian inventions as Cross in Baptism Ring in Marriage Surplice yet retained in the Church of England These he would not have persons too careful about But seriously Sir those that know the Lord know him to be a jealous God and that he hath manifested his jealousie in such terrible rebukes against some of the sons of men as Nadab and Abihu Levit. 10. 1 2. Vzza 2 Sam. 6. 6 7. whom he slew in his fury for their Worshipping him otherwise than he had determined that be they never so weak they tremble and abhor to draw nigh to God in a way they have no Scripture-warrant for 3dly They desire to be satisfied in the authority of the Children of men in their attempts to impose upon their Consciences and make those things the necessary parts of Worship which they themselves acknowledge Christ hath left as particularities undetermined 4thly They would also be directed by Mr. T. to those faithful learned wise and holy Teachers he speaks of for they can find few or none such in a whole County And yet 5thly One thing more they would be satisfied in Whether an implicite Faith in matters of Worship be any more tolerable and justifiable than in matters of Doctrine And whether this will ever be a satisfactory answer to their mighty Sovereign the Lord of Hosts when he shall demand of them Who hath required this at your hands Why truth Lord we never read that thou didst ever do so but our faithful Teachers told us we might yea ought notwithstanding to practise these things and believe it will never be accepted as such 6thly His scurrilous reflections they can freely pardon though they know that the brood of Ranters c. he speaks of have not been produced by the inquisitiveness of any after the mind of God with respect to Instituted Worship but persons taking up with such slight thoughts of the Worship of the Holy God as such expressions as these used by him are apt enough to beget in the minds of men together with the instability and inconstancy of persons whom they have it may be owned as their Teachers and Rulers being ready to imbrace and shake hands with whatever is uppermost in the world labouring to support uphold and draw others to the imbracement of that now which not long ago they Prayed Preached against and with hands and eyes lift vp to Heaven they swore to seek to the uttermost of their power to root out and demollish Sir these things are some of those occasions through the subtilty of Satan and the corruption of mans nature of that Raâ—tism Atheism c. that is in the world And blessed be the Lord the Congregations of his People have been but little emptied hereby they are a brood issuing for the most part out of the Womb of the Church of England and are such as it 's known that little enquired into these matters taking all for Gospel that their Preachers taught them The next attempt of the Animadverter is the exatnination of the Arguments advanced in the S. T. against hearing the present Ministers of England The first is That which there is no warrant for in the Scripture â—eing part of Instituted Worship is not lawful for the Saints to practise But there is no warrant in the Scripture for hearing the present Ministers and Heariug is part of Instituted Worship Therefore To which he answers Sect. 2. Chap. 1. The sum is There is a Twofold Warrant by Command or by Permission Of Instituted Worship there are two Parts 1. Essential without which it is not or is not rightly called Instituted Worship 2. Accidental which may be present or absent and yet the Worship be or righteously be so called If the Major be meant of Warrant by Command and part accidental of Instituted Worship it is denied and so is the Minor Hearing the Word from this or that person is a part accidental of Instituted Worship undetermined and hath a warrant by Permission as being not contrary to any Precept or Rule in Scripture about such Worship Answ 1. This Animadverter continues still his old trade of begging and dictating without proof which doth not become him and being in matters wherein our souls are so nearly concerned we cannot bear it in him 1. He teâ—ls us That with respect to Instituted Worship there is a twofold warrant by Command or by Permission but would he had thought it incumbent upon him to have proved what he asserted This we deny Whatever hath not a warrant of Command in the Scripture is plainly interdicted and forbidden therein Deut. 4. 2. 12. 32. Rev. 22. 18. punished with no less than death upon those that have adventured to act exorbitantly without such a warrant as we but now manifested 2dly He tells us That there are two Parts of Instituted Worship Essential and Accidental but this also is false and untrue we expect his proof of it A part Accidental of Instituted Worship is a sort of gibberish that as it is unscriptural so it is little less than down-right-nonsence Instituted Worship is such Worship as is appointed by command from Christ or that is by Christs institution saith Mr. T. in answer to the Preface of S. T. Sect. 2. How any part of instituted Worship can be an accidental part i. e. such a part of Worship as though enjoyned by Christ which if it be not it is not instituted as may be done or not done without sin I must profess I understand not And desire Mr. T. would inform me not in a Dictator-like way as if he were a second Pythagoras but from Scripture-evidence And lest he should mistake this is that which is incumbent upon him to prove That a part of instituted Worship which is a Worship commanded by Christ may be accidental i. e. performed or not performed without sin 3dly That hearing the present Ministers of England preach the Doctrines and Traditions of men as he must do at some time or other that constantly attends on their Ministry or according to Mr. T. the Word of God hath Warrant in Scripture by permission as being not contrary to any Precept about Worship is another dictate of his that he will make good ad Graecas Calendas 'T is true the Light of Nature dictates That God is to be heard by whomsoever he speaks and 't is as true that God having
the least some of the present Ministers are not guilty of them Let the Scriptures be perused if the evils mentioned may not be charged upon the most if not all of them and that without the least breach of charity I am mistaken Though 3dly The evil the Apostle calls disorderly walking is supposed to be only a Brother's living idely or not working which that it is a greater sin than what we have here charged the Ministers of England with will not in hast be believed by such as know the Lord to be a jealous God and the abhorrency of his Soul against humane Inventions in and additaments to his Worship I say supposed to be For I am of the mind that the disorderly walking v. 10. is but a branch of that disorderly walking v. 6. which may be taken in general for all kind of evil carriage and so includes in it the particulars mentioned That by tradition v. 6. should be meant only that command v. 10. is not likely 'T is rather to be extended to those mentioned 2 Thes 2. 15. And laid down as a direction or help to secure them from the cheats and innovations of Antichrist and his ministâ—â—s whom he tells them should come and that with all deceivableness of unrighteousness intimates that many should believe their lie v. 7 8 9 10 11. presses â—hem v. 15. to stand fast viz. in the doctrine of the Gospel with respect to Faith and Worship to hold the Traditions they had been taught by them v. 15. And having prayed for them v. 16 17. and exhorted them to pray for him he tells them of his Faith and Confidence touching their establishment by the Lord and keeping them from evil chap. 3. 1 2 3. And again praying for them v. 5. he presseth v. 6. to withdraw from every Brother that shall walk disorderly and not according to their Traditions i. e. shall so far side with Antichrist and his Ministers as to practise conform to his Innovations in the Worship of Christ which we prove they do And the things mentioned are known to be such Nor is it necessary that we produce an Apostolical tradition expresly against them because in matters of Worship that which is not commanded is forbidden What Mr. T. hath said in answer to Chap. 1. Sect. 3. we have already replied to To his Query Where is your Apostolical tradition for your Church-Covenant Election of Ministers we shall only say That when Mr. T. or any one for him shall be able to shew as much Apostolical tradition for the matters with respect to which we charge the Ministers of England as disorderly walkers as the learned Ainsworth Cotton Bartlet and we our selves in S. T. have shewed for the matters instanced in by him we shall surcease our accusation and acknowledge we have done them wrong That which he adds 3dly If every one that hath not a written Apostolical tradition for what he doth walks disorderly then every one that sins walks disorderly will receive a speedy dispatch Answ He doth so Yea but then this Author saith he if he be not a Perfectionist nor thinks himself excluded from the number of those of whom Jam. 3. 2. 1 Joh. 1. 8. is a disorderly walker and to be separated from Answ Setting aside his scoff which becomes him not at all I answer First Disorderly walking is twofold 1. Private known only to a mans own self which is matter of burden sorrow and lamentation to him under which he groans and wars against it 2dly More publick which is twofold 1. Such as through weakness and the remainders of corruption the Children of the Lord do fall into which they are ashamed of grieved for and are thankful to any that shall reprove them for it and help them against it Or 2. Such as is owned avowed men justifie themselves in the practice of will not whatever is said against them be reclaimed from Persons guilty of disorderly walking in this last sense we say are to be separated from and that this is the case of the Ministers of the Church of England is notoriously known He proceeds and tells us 4thly The present Ministers will be apt to alledge for themselves that they have Apostolical tradition for those practices for which they are accused as disorderly walkers viz. Rom. 13 1. Heb. 13. 17. and be ready to recriminate us for separating from our Brethren disobeying our Ministers and Governours commanding things lawful Answ 1. 'T is very like they may do the one and the other As for the latter Si accusari sufficiat nemo erit innocens Let them or â—ny for them prove that we have separated from any of them and therein broken any rule of the Gospel of Christ that they are by vertue of any appointment of Christ our Ministers and Governors whom we ought to obey and that the things required are lawful and they will be supposed to say somewhat that we are concern'd to take notice of but till then we are innocent Rom. 13. 1. Tells us We must obey the Powers that are of God but saith not we must do so in that which is sinful in their additaments to the Worship of Christ In such cases neither Solomon nor Jeroboam was to be obeyed neither Kings Popes or Bishopes are to be subjected to The Renowned Hus tels the Council of Constancâ— to their face that If the Popes Commandment be not concordant and agreeable with the Doctrine of the Gospel or the Apostles 't is not to be obeyed And cites Isidore speaking thus He which doth rule and doth say or command any thing contrary or BESIDES the will of God or that which is evidently commanded in the Scriptures he is honoured as a false-witness of God or Church-Robber whereupon we are bounden to obey no Prelate but in such case as he doth command or take counsel of the counsels and commandments of Christ Heb. 13. 17. tels us we must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obey our Rulers or Leaders but this doth not prove that we must obey those that we never own'd to be our Leaders that we are sure by vertue of any institution of Christ are not such and that in every foppery they shall devise Sure it was not the duty of the good people of England to obey the Guides or Rulers were set over them in the Marian dayes and yet they might with as good reason have urged this Scripture for subjection to them as these now It was a presentation institution and induction then as now together with an Episcopal Ordination that constituted them Ministers of this or that Parish Let the Individuals acquit themselves to be Ministers of Christ and we shall pay them whatever obedience can be manifested from any precept of Christ to be due to them from us but till then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But for a conclusion of all our Animadverter adds That if the Ministers were disorderly walkers and to be withdrawn from yet it doth not follow
it is Is not the Discipline of their Church from the Canon Law with what forehead can he deny it Whence is the Hierarchy Ecclesiastical decrees Episcopal jurisdiction Procurations Dispensations Pluralities Non-residencies Popish-retained-Ceremonies their Excommunications by a Commissary Ordinations Absolutions Degradations Visitations Offerings Courts Silencing of Godly Preachers disquieting the Lords people for Non-conformity if not from the Cannon-Law These things are notoriously known to be from them So that Mr. T. grants the present Ministers may lawfully be separated from But this might be a slip of his pen before he was aware That it is our duty to separate from persons acting from an Antichristian Power Office or Calling we prove 2ly 'T is unlawful to attend upon the Teachings of Antichrist therefore upon the teachings of such as act by vertue of a power derived from him To this Mr. T. replyes If by teachings of Antichrist be meant the teachings of the present Doctrine of the Church of Rome and the power derived from him be meant the English Bishops Ordination it is impudency to say they derived their power from Rome Answ 1. We are not yet speaking of the Ministers of England to separate from those that act from an Antichristian power be they Ministers of Germany Holland if they so act in their Ministry they are to be seperated from and that because we may not attend upon Antichrist in his Teachings or Ministration doth Mr. T. deny tâ—is He saith indeed if they preach truth we may attend upon their Ministry though they so act Answ But this hath been often said without the least proof and as frequently replyed to and its inconsutilousness in its applâ—cation to the present Ministers who preach Popish Errours and are interdicted the preaching all truth manifested 'T is an assertion most derogatory to the Dignity and Authority of our Lord and King and not to be born by his Loyal Subjects Hath not he Servants enough of his own to do his work to preach his Gospel but he must be beholding to the greatest enemies he hath in the world to send forth Servants into his Vineyard 2dly The present Ministers of England deny their power from the Papacy or they do not if they do not it had been my mistake not impudency to say they did If they do as most certain it is they do and they themselves acknowledge it and plead it the Impudency is rather in Mr. T. to deny it I add in S. T. 3dly Christ calls his to separate from every thing of Antichrist Rev. 18. 4. 14. 9 10 11. Therefore from his Ministry or such as act by vertue of an Antichristian power To which our Animadverter replies 1 Rev. 18. 4. may be understood of a local departure from Babylon when her judgment of destruction from the Kings of the Earth draws nigh Answ 1. And who can hinder Mr. T. from making conjectures his it may be is no proof that it is However the ground of the Lord 's calling them out of Rome should it be granted him that by Babylon were meant the City of Rome is plainly intimated to be lest they should partake of their sins Not their dwelling in Rome but their complying with the Antichristian Ministry Worship thereof their abominable Rites and Ceremonies is that which is loathsom to the Lord. 2dly 'T is true God calls not his People to depart from every doctrine the Pope teacheth there is some truth remaining amongst them which is to be cleaved to because truth much less a rejection of the Bible These are but vain words empty flourishes this Animadverter knows full well that these things are not affirmed by those with whom he hath to do 3dly To a departure from her by forsaking Communion with her in Worship and leaving subjection to her Government he grants this Scripture may be extended which is all we need contend for The Worship of Rome and England are much the same as we prove The Church-government in use amongst us by Arch-Bishops Bishops issues from the same sourse and spring as is known Therefore a separation from the Worship and Ministry of England lawful by the Animadverter's confession 4thly When God commands to come out of her he must be interpreted to come out of every thing of her viz. that which is truly hers whatever hath not the stamp and authority of God upon it for the reason why the Lord would have his forsake any thing of hers is because it is hers and hath not his own Image and Superscription 'T is ridiculous to imagine that God should command a separation from her Worship and Government and not from her Ministry when this is a main part of her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Church-Government He adds 2dly By the Beast and his Image Rev. 14. 9 10 11. is meant some Empire or State which promotes Idolatry the Roman Papacy the worshipping of which is undoubtedly the acknowledging of its power and subjection to their Idolatrous Decrees and Edicts The receiving his mark is a profession of our being the servants of the Pope to subject to his authority and after the citation of Mr. Brightman and Mr. Mede speaking to this purpose he saith which doth evince that the worship of the Beast and his Image is not retaining every usage of the Papists though superstitious and corrupt but acknowledging the universal Monarchy of the Popes adoring Images the Host c. Answ 1. But what doth evince that this is all that is intended by worshipping the Image of the Beast Mr. T. would bear his Reader in hand as if he had produced somewhat for the confirmation of his Assertion when he hath not said the least word tending thereunto The very truth is 2ly The Beast mentioned Rev. 14. 9 10. is the same with the Beast mentioned Rev. 13. 11. or the false Prophet Rev. 19. 21. or Antichrist consider'd in his Ecclesiastical State composed of head the Popes and members the rest of the Antichristian Clergy whether at Rome or elsewhere for as the learned Mede saith the Pope alone maketh not up the Beast except the Clergy be joâ—n'd with him since the Beast doth signifie a company of men composed of a certain order of members like as the Beast hath not one man alone the Image of the Beast cannot be a dumb Image 't is expresly said to be a speaking one viz. the Ecclesiastical policy that in its Cannon-Laws upon which both that of Rome and England is founded breatheth forth nothing but Excommunication against such as shall disobey them upon which they are deliver'd over to the Secular Power here with us though not to be burned yet to perpetual Imprisonment The worshipping the Beast and receiving the mark is subjection to an Antichristian Ministry and Church-polity from which it is the duty of the people of God to separate and if we prove not the Ministers of England to be so we acknowledg this Argument to be null and that notwithstanding any thing in it
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
over his Churches doth consist the taking away rejection of which is to take away and reject the visible Scepter of his Kingdom So that betwixt these two there is no compare He adds 2dly That they are part of Gods instituted Worship needs better proof Answ 1. This is but Mr. T. his opinion he hath not manifested the weakness of the proof exhibited 2. He acknowledgeth some of the Institutions mentioned to be the Appointments of Christ We say 2dly What if it should appear that as small as these things seem to be they are the grounds of the late Controversies of God pleaded with fire and sword in most of the European Kingdoms This may perhaps a little stay sober persons from so rash a Conclusion That these are small matters To which our Animadverter saith This is not demonstrated Answ I am upon some accounts unwilling to review things he cannot be ignorant of the truth of the suggestion What was the ground of the first contest in Scotland was it not the imposition of the Liturgy What begat the bad blood in England was it not the Prelates Pride imposition of their Inventions upon the Saints What the Covenant was against this Animadverter hath not yet forgot But enough of this I add 3dly As small matters as these have been severely punished by the Lord as 2 Chr. 26. 16. Num. 16. 1 Chr. 15. 13. with Num. 4. 11 15. 1 Sam. 8. 7. which we more at large speak to in S. T. Mr. T. Replies 'T is not demonstrated that in the rejection of these Institutions that the Minsters sin as Uzziah c. Answ But that herein they do so and that at an higher rate is evident 1. Uzziah c. sinn'd but against one Institution of the Lord these against many 2. They sinn'd under the Law against the carnal administrations thereof these under the Gospel 3. They sinn'd of ignorance and weakness as may charitably be deemed at least some of them which 't is to be fear'd cannot be said of many of the present Ministers who have preached printed sworn against what they now own and practise We add 4. As small matters as these when once commanded by the Lord are of that force as not only to deface the well-being but to overturn the true being of the Worship of God We instance in the case of Sacrifices which being appointed to be offered at a certain place if offered elsewhere which was but a failure in a circumstance of place they were a stink in the Nostrils of God and not accounted by him as any Worship performed to him Doth Mr. T. deny these things to be so Not at all He only tells us That the Ministers of England in their opposing the Institutions mentioned overturn the true Worship of God is not demonstrated Which how much it is to the purpose others will judge The judicious Reader knows we were not upon the proof of any such thing the utmost of our intendment being only to demonstrate that the particular Institutions remarked were not such small matters as some made them since as small matters viz. a circumstance of place commanded neglected have been of that force as to overturn the true being of the Worship of God which we are apt to think abundantly demonstrated and desire Mr. T. to leave dictating and manifest by Argument and Reason our mistake Though we did not yet may we righteously argue non-subjection to circumstances of Worship injoyned is of that force as to overturn the true being of the Worship of God sacrificing any where but at the place appointed was so Therefore the non-subjection of the present Ministers of England to the forementioned Institutions should we assert them to be only Circumstances of Worship determined doth so Their Ministry is no Ministry of Christ their Excommunication no Institution of Christ because not according to divine appointment We say further in S. T. As for what is added that good men differ among themselves in this matter it s of no more weight than what went before 1. 'T is not at all to the business in hand 2. 'T is possible good men may for a while do that which really enwraps in the bowels of it a denial of the Offices of Christ The Animadverter adjoyns 1. That good men may do that which by consequence may be a denial of Christs Office is granted it being no more than that they may erre or sin Answ 1. We say more Good men may under the power of Temptation plainly directly with cursing and banning themselves deny Christ Peter did so Mat. 26. 74. some say that he cursâ— Christ yet a good man 'T is true this is no more than that they may eâ—re or sin the greatest miscarriage any of the Children of the Lord ever were or can be guilty of Davids Murder and Adultery the Corinthians Incest was no more He adds 2dly If the Ministers of England are in the account of God good men we should not have censured them so deeply as walking disorderly symbolizing with Antichrist nor have disswaded men from hearing them or joyning with them in Gods Worship Answ 1. Good men in the main may be guilty of great miscarriages may be told of censured for them and that publickly if they are publick and notorious 2. When Mr. T. proves that I have said any thing of them that is false and untrue or that by mentioning these I have made any breach upon any rule of Christ I do assure him in the word of a Christian to make a publick acknowledgment and recantation thereof till then I have so little cause of being afraid or ashamed that I have boldnâ—ss and confidence through the grace of God in the Testimony I bear though unworthy against their enormities and cause of rejoycing in Christ whatever I may suffer 3dly That good men that in the account of God may be so ought not to be separated from when under the guilt of scandalous offences this Animadverter cannot prove many Scriptures have already in this Treatise been produced for the confirmation of the contrary We add in S. T. 3. That good men differ is an Argument of their ignorance and darkness which though in some cases it excuses a tanto yet not a toto it may alter the degree never the nature of the sin To this our Animadverter replies There may be darkness in this Author Answ 1. And this Author saith so to 't is what he is daily bemoaning before the Lord. But 2dly In the matters he is treating of he knows and is perswaded by the Lord Jesus that the truth is with him and he dares not call Light Darkness for fear of man or advantage in the world 3dly He conceives these words might have been spared inasmuch as they are greatly impertinent whether Darkness be with them or me If we sin though our sin be not a sin of that magnitude as if it had been committed against Light yet 't is a sin still and so to be censured
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
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
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
Spirits and Principles Answ 1. That the word Earth is to be taken Metaphorically and points out the men of the earth or men of an earthy spirit or principle he will not deny 2. Precious Brightman expounds the expression much after the same rate His words are on Rev. 13. 11. He ascends out of the Earth as being both made more ample and great by the authority of earthly men and those of the Laity as they call them whom the earth doth chiefly signifie 3. The best Interpretation of Prophetical Expressions is from their actual fulfilling now take this second Beast for the Pope and his Clerly or his Hierarchy of England 't is notoriously known that men of such Spirits and Principles have elevated them to the state and dignity to which they are ascended Which is a full answer to his second Query The 12th Character minded is That they exercise the power of the first Beast or make use of the Civil Power for their supportment vers 13. M. T. replies To exercise the power of the Beast is not to make use of the Civil Power for its support but to act with the same Power the first Beast used in making war with the Saints Answ 1. The Power the first Beast used is the Civil Power it was the same Power the Dragon or Devil made use of in the Romane Pagan Emperors Rev. 13. 2. which was such This Mr. T. grants the second Beast acted with i. e. made use in persecuting the Saints which was done in order as he thought for his support so that Mr. T. acknowledgeth what he sets himself to oppose 2dly The mind of the Spirit in Prophetical expressions is best understood when the Prophesies are accomplished or in accomplishing Grant this second Beast is the Pope and his Hierarchy as our Animadverter is apt to think Have not they exercised the Power of the first Beast or made use of the Civil Power for their supportment in persecuting the Saints they have made use of no other They deliver the Saints over to the Secular Power to be burnt by it they â—ever did it themselves This from the beginning hath been the support of their Grandure and Empire as is known The same may be said of the Popish English-Hierarchy He adds 2dly But this is no evil to make use of the Civil Power for their support Answ 1. To have no other Basis or Foundation of their Hierarchy and Government but that is an argument 't is not of the Institution of Christ 2. To make use of the Civil Power in order to their own support and security in the Banishing Imprisoning the People of God is an Argument of persons being acted and influenced by an Antichristian beastly-spirit that they are members of that Beast or false Prophet whose proper Character it is so to do The 13th Character remarked is That they make an Image to the Beast vers 14 15. i. e. erect an Ecclesiastical State of Government in â— proportionableness unto and resemblance of the Civil State Mr. T. adjoyns If the Ecclesiastical State as it resembles the Civil be the Image of the Beast and to erect it be the Character of a false Prophet and this be so evil Then it is much more evil to erect the Civil State The Ecclesiastical State is rather the better and more desirable for this Answ Neither the one nor the other follows hereupon Not the first because the evil of the resemblance and proportionableness of the Ecclesiastical State to the Civil lies not in this That it is the resemblance of a Civil State that is evil but that Christ hath no where said it should resemble or bear a proportionableness unto the Civil State but the contrary No Civil State that ever was in the world though never so just and righteous was instituted as a Prototype and exemplar according to which the Churches of Christ were to be conformed To make any Civil State such is evil be the State never so righteous Not the second because the conformity and proportionableness of the Ecclesiastical Church-State to the Plat-form of Christ or the Rules given forth by him is that wherein its beauty and excellency lies It s being laid in a subserviency to the interest of Men or States renders it not so We add 14 That they compel all under the penalty of Death to worship or bow down to the Image of the Beast or Ecclesiastical Government in its Courts Canons Laws and Ceremonies devised by it vers 15. To this Mr. T. When did they thus compel them Answ 1. I am sorry Mr. T. his memory so much fails him as that he asks such a question He cannot sure forget what was done in Queen Elizabeths dayes to Barrow Greenwood c. and who were the cause of pouring forth of that blood 2. He knows that all are civily slain with respect to any Ecclesiastical promotion as they speak who cannot subject hereunto and who promoted that business 3. He cannot forget Mr. Prin Mr. Burton Dr. Bastwick and what they suffered in the Pallace-Yard and else-where for standing out against the Pope of Canterbury and opposing the Church-Ceremonies and how short it came of Death if upon some accounts it were not in it self more grievous Besides 4. Those poor men that by Writs of Excommunication have been cast into stinking Goals and there kept many years to the utter undoing of themselves and families as to the world some of them choaked to death there because they dare not stoop to their Hierarchical jurisdiction and sopperies All which with much more that might be mentioned are an abundant answer to his question The 15th Character instanced in is That they compel all to receive a mark either in their right-hand or fore-heads i. e. secretly or openly one way or other to acknowledge subjection unto this Beast without which they may neither buy nor fell being cut off from the Church by their Excommunications for their stubbornness vers 16 17. Mr. T. replies Do all great as well as small receive such a mark Answ 1. No thâ—ugh the gâ—ace of the Lord there are a Remnant that have not bowed their knees to this Baal But no thanks to the Hierarchy who as I said compel all i. e. some of all sorts as the particle frequently signifies and so our Annotators Brightman Mede expound the place 2. Those that do not when they are called thereunto are cut off from the Church by their Excommunications and no man by their Canon-Law is permitted to eat or drink buy or sell with them Iâ— which they speak like the Dragon indeed For the Bloody Dioclesian set forth the like Edict against the Christians That no man should sell or secretly give any thing to them except first they would burn Incense to the Godds Of whom venerable Beda thus singeth in the Hymn of Julian the Martyr Non illis emendi quidquam aut vendendi copia Nec ipsam haurire aquam dabatur licentia Antequam thurificarent
of the hearers do not judge it their duty but matter of liberty 3. He begs the question whilst he supposeth hearing the present Ministers to be the service of the living God were it so it were unquestionably our duty to hear them but that is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. For the rest the Learned Paraeus shall answer for me who in 1 Cor. 10. 20. saith God doth forbid the Jews Levit. 17. 7. to sacrifice after the manner of the Gentiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hairy Devils Numb 25. 3. He complains that they had joyned themselves to the Devil of the Moabites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the Lord of opening i. e. Fornication THIS IS THE JUDGMENT OF GOD OF EVERY WORSHIP WHICH IS NOT PERFORMED ACCORDING TO HIS WORD 'T IS NOT PERFORMED TO GOD BUT TO THE DEVILS But Idolaters neither in the Pagan State of old nor now in the Papacy do intend to offer to Devils but to God What then The Apostle pronounceth the contrary whatever they intend For God is worshipped not by humane inventions but by his own precepts The second mistake Mr. T. mentions is his own not mine I say the scandal lay in grieving the offended Brother and occasioning him by the evil example of the offender to act with a doubting Conscience i. e. Some Brethren were grieved at the liberty the Offender took others stumbled to act doubtingly by his example and so to sin The latter he grants the former Paul asserts Rom. 14. 15. He adds 3dly That I do not set down that the Corinthians might have reason to be scandalized at the eating the Idolothyte because against the Mosaical Law and the Apostles Decree Acts 15. 25. Answ Was I obliged so to do the Saints have greater reason to be offeâ—dâ—d at persons hearing the present Ministers because against the Oeconomie of the Gospel He tells us 4thly This Author doth not mention that the scandal in the Corinthians case was foreseen as future 1 Cor. 10. 27 28. Answ Nor need he do so when the scandal in hearing the present Ministers is also foreseen as future He adds 5thly This Author takes no notice that scandal given in the use of our liberty is not to be made perpetual Answ 1. This hath been already answered 2. It follows not that we must never hear the present Ministers of England if we must not hear them for the reasons given I would hope that God may convince and convert some of them from the evil and error of their way make them to acknowledge their sins bring them out of their Antichristian standing and office and then the reason of the present scandal ceasing the scandal it self will be removed also He tells us 5thly That the case of the offended among the Corinthians by eating Idolothytes and the Brethren now in England cannot be paralleld rightly because the Corinthians offence was at the time when the Doctrine of Gospel-liberty was not fully cleared Professors in England have been fully instructed therein Answ Mr. T. supposeâ—â— that we shall not yeeld him 1. That the hearing or not hearing the present Ministers is our liberty we prove the first our sin the last our duty 2. That the case of scandal ceaseth when persons have been doctrinally instructed in their Christian Liberty Now this is most evidently false contrary to the Doctrine of the Apostle in the fore-cited places Rom. 14. 1 2 6 14 17. What could be more plainly doctrinally delivered touching the Christians liberty of eating or not eating yet there remaining scruples upon the Consciences of the weak touching this matter Paul commands the strong not to eat to their offence and scandal v. 20 21. So 1 Cor. 8. 4 8. the Christians liberty is fully asserted yet v. 9 10 11 12 13. the use of it is interdicted for fear of offending the weak So that evidently in this matter the case betwixt the Corinthians and Professors of England who suppose it to be their liberty to hear the present Ministers runs parallel I confess there are some things that may be argued on the behalf of the offended Brethren now that the offended Corinthian could not plead God had spewed out this Generation of men with loathing and contempt with the whole fardel of their Liturgical Rites and Ceremonies wounded them in the head removed their Lords the Bishops from whom they derive their Authority the present scandalizers many of them rejoyced in what was done swore before it was done to do their uttermost to effect it that after all this they should strike in with them attend on their Ministry is an aggravation of their scandal The Offenders have no Apostolical word to warrant the lawfulness of hearing them as the Corinthian Offenders had to warrantize the eating the Idolothyte out of the case of scandal So that they that hear them are justly charged with scandal given notwithstanding the empty flourish and wordie dispute of Mr. T. to the contrary We add in S. T. Should it be granted for Arguments sake though in truth it is not so that 't is the liberty of Saints to hear the present Ministers yet many sincere Lambs of Christ being groundedly stumbled and scandalized hereat for that very reason if no more could be said it becomes our sin to be guilty whereof who can chuse but be fill'd with trembling that hath ever with seriousness read that terrible commination of Christ Mat. 18. 6. Mr. T. replies 1. This were to make every honest hearted Christian a Pope a Lord over my Conscience Answ No in no wise 'T is touching supposed matters of Liberty that we are treating in my acting wherein to the scandalizing of the weak Christian I sin and this Paul affirms 1 Cor. 8. 9 10 11 12 13. and so do all that write about scandal Yet 't is not to be thought they hereby make the weak Christian a Pope infallible Judge Lord or Law-giveâ— to them This is so far from divesting Christ of his Kingly Authority as he speaks that it rather establisheth it he is exalted as King whilst in obedience to his command I am forbearing the exercise of my Liberty because offensive to my Brother though upon every other account it were lawful for me to be found in the practice of it He tells us 2dly That his Treatise of scandal shâ—ws Maâ— 18. 6. to be meant of other scandalizing than such as this Author means Answ But if it be a scandalizing to make them to halt or turn away from God Luke 17. 2. i. e. from his Wayes and Divine Appointments if it be with despising them promoting their persecution causing their perdition that is meant Mat. 18. as Mr. T. saith it is 't is such a scandalizing as we mean The professing People of God that are in the practice of hearing are stumbling-blocks in the way of the weak occasioning them to turn off from God to the institutions and inventions of men whereby they are made worse and more
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
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
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
Saints Liberty That 't is a sin against the 5th Commandment is ridiculous till he hath proved them our spiritual Parents Sect. 3. Non-hearing the present Ministers tends not to Schism The nature of Schism The Schism condemned in the Church of Corinth what 'T is not to have the Faith of our Lord Jesus Christ with respect of persons The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or accepting persons condemned Jam. 2. 1. what it is 'T is not to cause offences and divisions contrary to Rom. 12. 4 5. 14. 1. 15. 1. 16. 17. Nor making inclosures coâ—â—â—â— to 1 Cor. 14. 36. Phil. 3. 15 16. explained The vanity of Mr. T. his arguings from thence manifested The Holy Ghosts recording the Prophesiâ— of Balaam Of Caiphas of Infidel Idolatrous Poets no grounds for the Saints to hear the present Ministers The impertinency of 1 Thes 5. 20 21. to his purpose Nothing can be argued to prove the lawfulness of hearing them from the Authors concession Chap. 2. Our Reasons against hearing them cannot righteously be retorted against our selves The grounds of our denying the lawfulness thereof neither false nor doubtful The Ministers of England have not sufficiently proved the truth of their Ministry Of the duty of Christians with respect to hearing The power of the Church over Ministers Non-hearing the present Ministers takes not away the the Christians Liberty Is no negative Superstition Our denial of the lawfulness of hearing them no denial of the Kingship of Christ or usurpation thereof No hindrance of the knowledge of Gods Word No evil consequences or absurdities follow hereupon FOR the lawfulness of hearing the present Ministers Mr. T. further argues thus Arg. 22. That which tends to Schism amongst Christians or to a breach of that peace unity and love should be among them who have the same God Lord Spirit Faith that is the same or very like Schism among the Corinthians or tends to it and hath begotten or is like to beget the same if not worse effects among the Christians in England is to be avoided as a great evil and that which tends to peace among them is a great good to be imbraced 1 Thes 5. 13. 1 Cor. 12. 25 26 27. But the non-hearing the present Ministers of England tends to Schism amongst Christians Therefore Answ We deny his Minor Non-hearing the present Ministers is not Schism tends not to it is nothing like the Schism amongst the Corinthians For 1st We were never by our free consent Members of the Church of England 2dly It 's no particular instituted Church of Christ 3dly We meet not with them and there dispute side quarrel contend when met together for the celebration of the samâ— numerical Ordinances as was the case of the Church of Corinth The matter of Schism is so clearly stated our non-concern therein with respect to our departure from the Church of England by Dr. Owen in his Treatise of Schism that as Mr. Cawdrey hath not Mr. T. will never be able solidly to reply thereunto 4thly We do nothing in our separating from them than what God calls us to as we have proved If the disturbance of peace envyings ensue hereupon we cannot help it these things were the frequent attendments of the Gospel in the first promulgation thereof as is known whilst we make it our care to keep the guilt of these things from off us we are innocent and not concern'd with the bitter and passionate declamations of persons hereabout We may with more evidence of truth argue That which tends to Schism amongst the Churches of Christ or to a breach of the peace unity and love which should be among them which is the same or much like the Schism that was amongst the Members of the Church of Corinth is to be avoided as a great evil But the hearing the present Ministers tends to Schism Therefore He further Argues Arg. 23. That which is to have the Faith of our Lord Jesus Christ with respect of persons for other reasons than their faith is sinful and unlawful Jam. 2. 1. But to hear one that preacheth the Faith of Christ because he is of our particular Society or by reason of particular interest or agreement in opinion or any other than the unity of Faith in the Lord Jesus and to declaim hearing another that hath the same Faith preacheth it and holds communion with them that imbrace it or to separate from such He should have added because he is not of our particular Society or by reason of particular interest or non-agreement in opinion is to have the Faith of our Lord Jesus with respect of persons Therefore Answ We may grant the whole without the least disadvantage to the cause we have undertaken the defence of we refuse not the hearing the present Ministers because not of our particular Society but for other Reasons of which before 2. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or accepting persons that is condemned Jam. 2. 1. is a respecting persons for their outward condition in the world as their riches honour with the neglect or contempt of others though equal or better deserving for their poverty or the like which cannot be charged upon us with respect to the present Ministers so that this instance of the Apostle is not at all to his purpose He adds Arg. 24. To cause offences and divisions contrary to the Doctrine taught us in the Scriptures is sinful and unlawful Rom. 16. 17. But those who teach men not to hear their Ministers which preach to them the truth of Gods VVord because they are not in a Congregational Church or not Elected and Ordained according to the Rules of such Churches or because they conform to some things conceived unwarrantable which are made the reasonâ— of unlawfulness to hear the present Ministers do cause offences and divisioâ—s contrary to the Doctrine Rom. 12. 4. 5. 14. 1. 15. 1. Therefore Answ This Argument is bottom'd upon many miserable mistakes the discovery whereof will expose it to the contempt of all that pass by for its insufficiency and weakness in respect of the end aimed at by it 1st We teach not men not to hear their own Ministers but such as â—ccording to the appointment of Christ were never such 2dly VVe teach them not to avoid such as preach the pure Word of God but suct as corrupt it intermixing therewith the leaven of Antichristianism and Superstition which Mr. T. tells us in his Fermentum Pharisaeâ—â—um is a good ground to avoid hearing them 3dly We say not that they are not to be heard meerly because not in a Congregational Church but because we are destitute of any Scripture-Warrant for our so doing because they walk disorderly act from an Antichristian Call That this is to cause offences contrary to the Doctrine Rom. 12. 4. 14. 1. 15. 1. which forbids the giving offence to weak Believers by the intempestive using of our Liberty in things indifferent is such a frivolous conceit as persons