the hearing the present Ministers to be are not to be subjected to Acts 4. 19 20. 5. 29. Dan. 3. 16 17. 6. 10. We remark the Testimony of August de Verâ— Dom. Ser. 6. in this matter who was fully of the same mind with us Sed timeo inquies He tells us plainly That such as fear to offend â—heir superiours should much more fear to offend God who is greater than all The Emperors and Monarchs of the World threaten us with a Prison if we disobey them The Lord threatens us with Hell upon our disobâ—dience to him To which Mr. T. answers not at all The 9th Objection in S. T. is The Ministers of England are true Gospel Ministers for they convert souls which the Apostle makes the Sâ—al of his Ministry or Apostleship Therefore its lawful to hear them To which we say That the conversion of Souls proves not â— lawful Ministry 1. Paul makes it not 1 Cor 9. 2. singly a sufficient demonstration of his Apostleship 2. Many have converted souls that were not Apostles as ordinary Ministers yea Brethren Women remarkable Providences yet who will say that these last are Apostles or Ministers of the Lord Jesus 3. Should it be granted that Conversion of souls is an Argument of a lawful Ministry Where are the Churches nay where are the particular persons converted by them In answer to which Mr. T. grants That Conversion of souls is no certain sign of a true Gospel Minister whereby he hath discharged this Argument as insufficient from further attendance upon this service In what follows there is nothing but what hath already been replied to in this Sect. that requires our stay The last Objection proposed and answered in S. T. is Our Ministers are removed and we know not where to go to hear would you havâ— us sit at home idle Answ 1. Though we are not against any Ordinance of Christ yet we are afraid that those that know not how to spend the Lords â—ay without hearing do too much Idolize that Ordinance and never knew what 't was to spend that day with him Mr. T. adjoyns That such persons conceive they cannot spend â—he Lords day without hearing is not out of any Idolizing that Ordinance of God but because it is one duty of sanctifying the Lords day not only to exercise themselves in Reading and Prayer at home for that is every days duty but also to frequent the publick Assemblies where God is worshipped Heb. 10. 25. Exod. 20. 8. Acts 20. 7. Rev. 1. 10. 1 Cor. 16. 1 2. Joh. 20. 26 29. Answ 1. If by Publick Assemblies he mean the Assemblies of Swearers Drunkards Adulterers Idolaters called Christians where God is worshipped in a way of mans devising by an Antichristian Formal Superstitious and it may be Drunken Priest in opposition to the Private Meetings and Assemblies of the Saints The frequenting such Assemblies is so far from being that wherein the sanctifying the Lords Day doth consist that it is a profanation thereof being rebellion against that solemn Institution of our Lord Jesus enjoyning persons to separate from such Assemblies The Scriptures produced by him totally evert his Figment the most of them preaching forth the duty and practice of the Saints in opposition to such Assemblies And Rev. 1. 10. John was alone on the Lords Day and yet I hope sanctified it according to the will of God 2. I cannot but wonder that People especially men of learning reading should talk so much of Publick Assemblies and Publick Ordinances when they cannot but know that ever since Christianity had a being in the world for the most part the Assemblies of Pagans and Antichristians with their Ordinances and Worship were publick and the Assemblies of the true Church and Worship of Christ retired and private Whence in Rev. 12. 6. when you have the Beast and Whore in their Ruffe and Gallantry the whole World wondering after them Rev. 13. 3. you have the poor Witnesses of Christ prophesying in sackcloth Rev. 11. and the Church flying into the Wilderness a state of solitariness and retirement Rev. 12. 6 14. Might not the Papists in the Marian dayes have pleaded thus against the Protestants Such Publick Assemblies as Mr. Cotton spake of viz. The Assemblies of Believers in a particular Church-State we say are not carelesly or willfully to be neglected or forsaken But what 's this to the Parochial Assemblies of England who are not such Mr. Crofton's Argument cited by him is easily answered 'T is this Communion with the Church-visible in Gods solemn Worship is an essential part of the sanctification of the Sabbath an indispensible duty But Communion with the English Church in the Worship by her celebrated is Communion with the Church-visible in Gods solemn Worship Therefore Answ 1. By the Church-visible he must understand a particular instituted Church for with the Universal-Church-Visible of which some talk as such I cannot have Communion in the celebration of Ordinances of the appointment of Christ by Goâ—'s solemn Worship Worship appointed instituted by him to be managed and performed according to his will for otherwise it is not his Worship Iâ— which sense we grant his Major Communion with the Church-visible i. e. a particular instituted Church of Christ in Gods solemn Worship i. e. Worship of his own appointment celebrated in his own way is an essential part of the sanctification of the Sabbath an indispensible duty with this limitation when and where there is any such Church with whom I may meet But then the Minor is most notoriously false and untrue because the Church of England is no such particular instituted Church as we have proved the Worship celebrated by her is not Worship of the appointment of God managed in his own way but of mans devising performed by Antichristian Officers as we have demonstrated We say further in S. T. 2dly You need not sit at home idle you may soon hear of some or other of the Assemblies of the Saints whither you may repair to wait upon the Lord with them Mr. T. is mistaken that such Assemblies as these are not in many places to be found Through the grace of the Lord 't is for the most part far otherwise than he intimates We add 3dly Were it or should it be otherwise yet better be idle than do worse better do nothing than sin against God encourage others in their evil deeds Which he confesseth to be true upon supposition that publick hearing is a sin 't were better be idle than do that Whether we have manifested it to be so let the indifferent Reader judge We add 4thly There is no necessity of being idle if thou knowest not where to hear on that day If thou hast a sight of thy interest in God thou mayst spend thy time in admiring magnifying the rich love of the Lord to thee if not in getting thy interest cleared up unto thee in studying thine own heart getting sin mortified grace quickened strengthened reaching after
the Waters and through wonderful Grace hath given down much of a spirit of love and mutual forbearance amongst the Nonconforming Separatists though in some small matters of different apprehensions And I hope that such carriage as this Adimadverter useth towards them will engage us to press more than ever after it that this stone of offence may be rolled out of the way and the mouth of absurd and unreasonable men may be muzled that they may have nothing justly to object against us while they behold our Love as the Disciples of Christ to one another and to all the Saints and our godly conversation accompanied with fear As for the promiscuous prophesying mentioned though we dare not quench the Spirit in any Believer nor despise its operation and breathings yet I know not any that are in the Animadverter's sense for it Gifts and abilities for that work with the consent and approbation of the Church which is before satisfied in their personal holiness and soundness in the Faith is â—equired in those to whom a constant libeâ—ty of propâ—esying is granted As for the vain fancies and opinions destructive of true Religion I must crave leave to profess I know not any such vented amongst the Congregations of mine acquainâ—ance And if they were they could not rationally be charged upon the Congregational way more than that horrible Ignorance Atheism those wretched Oaths Blasphemies Adulteries horrid Abominations not to be named amongst the Saints daily hourly committed by the members of the Church of England are to be charged upon it or any principles owned by such as walk therein which are as they have manifested to the world directly and â—iametrically opposit thereunto That the practices of the Separatists have caused a disturbance of Ecclesiastical and Civil peace in those places where they have had any considerable duration is another crimination And it brings to my mind that passage Acts 17. 6. These that have turned the world upside down are come hither also I shaâ—l crave leave to add that there is a wicked false peace a very conjuration and conspiracy against Christ and Truth where the Gospel comes in power it breaks and dissolves this peace There is an Ecclesiastical peace that is the result of such a confederacy and Mr. T. knows who pleads this on the behalf of the most Idolatrous Church so call'd in the world And am sorry to find him writing after so sorry a copy on the behalf of one of her daughters There was an Ecclesiastical peace amongst the Heathens when the Gospel was first promulgared as it was received in power this peace was broken and dissipated without any just reflection oâ— disparagement to the Gospel or the way thereof being rather its glory manifestly discovering it self hereby to be the power of God When the Animadverter proves that any Ecclesiastical peace of the appointment of Christ is broken and disturbed by the persons he inveighs against we shall conceive our selves concerned till then these words are but scar-crows vain and tâ—ivial As touching the distuâ—bance of the Civil peace we have already spoken some what we shall only add That it was not Elijah but the whoredoms of Jezebel that was the troubler of Israel though he good man must â—ear the blame of all And Mr. T. knows that if any trouble or evil had befallen the Empire the voice was Christianos ad Leones they are presently charged and dealt with as the only occasions and causers of it Nor can he be ignorant that not the Separatists but some others have been the disturbers of the Nations peace I suppose a so that he is no stranger to a Treatise written by Mr. Pryn displaying the Treasons committed against the peace of Kings and Kingdoms by the Prelatical party and I should be sorry if he can produce one parallel instance among the Congregational Churches These are the reasons the Animadverter is pleased to give of his present undertaking which I thought it my duty to examine I shall detain thee Christian Reader no longer in this Epistolary Preface but desire from my very soul that thou wouldst impartially weiâ—h what is offered on each side in this Controversie and beg of God for his good Spirit to lead thee and guide thee that thou mayest judge righteous judgment and walk in the good old paths that thou mayest find â—est to thy soul And if we differ in opinion as to the whole or part of any thing herein controverted let us keep up Love and a Spirit of Christianity be labouring to reduce each other into the way of Truth Which is the earnest request of him who is in truth Thy souls friend and servant for Christ's sake C. A. JERUBBAAL OR A Review of the Sober Testimony The Vindication of the Preface thereof from the Exceptions of Mr. Tombs CHAP. 1. Sect. 1 A twofold Worship of God Natural Worship what it is What the Law of Nature teacheth with respect to Worship That God is to be worshipped Of Atheism The sayings of Cicero and Seneca touching the Opinions of the Nations with respect to a Deity That God is to be worshipped in a Community that he is to be worshipped according to his own will The pretences of Zaleucus Lycurgus Minos Numa the most famous Lawgivers amongst the Gentiles and their imposition of Laws The famous saying of Socrates in Plato touching the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or manner of Worship prescribed by the Godds That the Voice of God is to be hearkened unto when and in what manner he shall be pleased to speak The Gentiles owned but one chief Deity The custom of the Nations in their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diabolical Oracles leading them thereunto which they supposing to be the voice of the Godds obeyed Instituted or Ceremonial Worship wherein it consists Hearing the Word such a Worship Mr. T. declines the matter in controversie Men do not worship God in Hearing when they hear 1 Thess 2. 13. opened and explained HAving already answered what Mr. T. was pleased to premise in his Epistolary Preface to the Reader so far as we are or can be supposed to be concerned we are now ready to attend his further motion toward the discussion as he phraseth it of the Book it self which is as he saith distinguished into a Preface and ten Chapters How suitable the method is or comprehensive in his judgment I am little concerned it seem'd to me to answer my aim and intendment which was solely the clearing Truth and satisfying the Scruples of tender Consciences in the matters we were enquiring after The first thing Mr. T. is pleased to take notice of is an Assertion of mine in the Preface to the ensuing Discourse wherein I affirm that the matter we were to treat of is one part of the instituted Worship of Christ under the Gospel from whence he takes occasion in his first Section to run forth into a discourse touching the derivation of the word Worship and very learnedly tells us that it
their yoke and burden Reas 2. Because the determination of the whole of God's Worship to the Jews did bring in many things which were unprofitable weak and made nothing perfect Heb. 7. 18 19. And if God had so determined to us he had commanded things unprofitable weak c. Therefore Answ 1. The will of God was the ground and measure of those things the Apostle calls unprofitable c. which had they been more so upon the account thereof they ought to have been submitted unto the unprofitableness and weakness of any thing being no ground for its rejection when commanded by the Lord. 2dly This Animadverter is not so much of Gods counsel as to be able to say what had been if the whole of Gospel-Worship had been as it is determined by the Lord. That there is some part of Gospel-Worship instituted he will not deny Is this unprofitable weak If not what necessity is there that what he supposeth not to be instituted had it been so should be liable to such a crimination 3dly What is most weak contemptible and unprofitable in the eye of man is usually made the power of God to them that are saved 1 Cor. 1. 18 23 24 25. 4thly These supposed accidentals of Worship non-determined of God are left by him according to Mr. T. his dictate to be determined by Governours If the determination of the Lord would have rendred them weak and unprofitable doth their determination make them efficacious and profitable Are they wiser stronger than God or being determined by them may we reject them as unprofitable weak and good for nothing To what purpose disputes he then for them 5thly If God hath left them to be set down by Governours to whom obedience is due as saith the Animadverter 't is out of love and faithfulness to us that he hath done so that it should be greater love and faithfulness in him to us to leave them to the determination of men with a necessity of our subjection to them when determined than to do it himself is absurd to assert But 6thly The observances instanced in by Paul Heb. 7. 18 19. were not accidentals of Worship they were necessary and essential parts thereof such things wherein the greatest part of the Instituted Worship of God amongst the Jews did consist which are called weak and unprofitable c. not with respect to the determination of God as if his determining them made them so which were impious to imagine nor in respect of the end for which they were instituted by the Lord which it was impossible they should be he never failing of his end nor mistaking in the choice of means proper and suitable thereunto but with respect to the great works of Justification Sanctification c. accomplished and wrought by the Melchizedechian Priesthood of the Lord Jesus as the Apostle speaketh and in this sense all the Worship of Christ that is determined by him is weak unprofitable makes nothing perfect viz. in it self or with respect to Justification and by this Animadverters Argument it had therefore been a greater demonstration of love and faithfulness in the Lord to us to have determined no part of Instituted Worship Reas 3. The things God determined to the Jews about the Circumstantials of his Worship were but shadows of good things to come which were not fit to be continued or to be supplied with any other Christ being come who was the Body or Substance Colos 2. 16 17. Heb. 10. 1. Therefore Answ 1. What was fit or not fit for God to do Mr. T. is too bold to assume the confidence to determine He never made him or any of the Sons of men his Counsellor 2. Not the circumstantials of Worship only but the greatest part of the instituted Worship of the Lord amongst them was a shadow of good things to come The Sacrifices Passover Ordinances of the Priesthood c. were eminent Types of Christ who was the Substance and Body of them yet no accidentals of Worship but that wherein the Worship it self did consist But 3dly Mr. T. will never prove That if God determine the whole of his Worship under the Gospel he must introduce such things as are such shadows of good things to come as the Jews Observances were The determination of the whole of the Worship of Chriâ—t asserted by us secures us we find by experience from such things which the asserting a liberty in men to determine what they please under the notion of accidentals of Worship exposeth us to witness the Cross in Baptism Surplice Hood Tippet and a hundred such ridicuâ—ous trinkets invented by them and yet except he prove this his reason is irrational and ludicrous Let us see if there be any more weigâ—t in what follows Reas 4. Such Ordinances were carnal to endure only to the time of Reformation which is this time of the Gospel Heb. 9. 9. Therefore it 's part of Gods love c. that neither the same in particular nor other are precisely determined to us by God Answ 1. The Jewish Ordinances are called Carnal or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Justifications or Righteousnesses of the flesh because in their own nature they reached only to the outward man saith Piscator because they did sanctifie only to the purifying of the flesh vers 13. say our Annotators These were to continue but untill the time of Reformation as the Apostle saith even to the times of the Gospel but that no other Ordinances that in their own nature I speak not of what is done by the blessing of the Lord upon his own appointments reach only to the outward man and the purifying of the flesh are of the appointment of Christ whatever others say Mr. T. upon second thoughts will not assert it But 2dly These Ordinances were carnal and vertually â—bolished at the death of Christ actually taken away and removed when the Temple was destroyed by Titus Vespatian the same Ordinances in particular are not determined by the Lord but that no other Ordinances are is a slip of Mr. T. his Pen or it may be a Typographical error which he will not justifie 3dly When this Animadverter proves that it was not an act of rich love and faithfulness in the Lord upon the cessation of the carnal Ordinances of the Jews to institute de novo and precisely determine a more simple or spiritual Worship or that because these then ceased therefore it could not be an act of love in the Lord so to do i. e. When he shall make good his Inference he may be supposed to say something but till then an ordinary capacity will be able to discern that he doth but trifle His 5 6 7 Reasons are not worth the mentioning concluding only That New-Testament-Believers are released from Jewish Observances which we assert and own as well as he And when he shall be able to manifest that any thing else can Logically or Rationally be deduced from them I will be his bondman Reas 5. For
disorderly we prove Those that walk not after the tradition received from the Apostles and from the Primiâ—ive Church for above 300 years after Christ but according to the traditions of the old Bawd and Strumpet of Rome are such as walk disorderly But the present Ministers walk not after the tradition received from the Apostles but after the traditions of the Whorish Church of Rome Therefore The Major is bottom'd upon the express words of the Apostle in the place instanc'd in and were it not no person of ingenuity would have the confidence to deny it The Minor we prove by particular instances They have no Apostolical written Tradition for Liturgies Surplice Cross in Baptism c. If they have let them produce it and we are satisfied if not they are disorderly walkers and to be seperated from that they are such 2. cannot be denied by such as pretend to Reformation if submitting to ordination or reordination by a Lord-Bishop covenanting and protesting with detestation against a Reformation according to the Scriptures and the best reformed Churches be so In answer to which Mr. T. tells us 1. That it belongs not to him to speak for the present Ministers but to themselves Answ 1. And indeed many sober minded persons think so too It very ill becoms any man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to go about to build again the things he once destroyed But yet 2ly It s not the part of an Advocate thus to desert his Clients in open Court If he undertake their defence it appertains to him to answer for them to what is objected against them However he acquaints us 2ly what he conceives they would say for themselves 1. That they do not covenant and protest with detestation against a Reformation according to the Scripture and the best reformed Churches Answer The whole of my intendment in that expression was to intimate their renunciation of that Covenant wherein the Reformation intimated was solemnly engaged to be promoted whicâ— what is it less then to protest against the Reformation therein asserted and enjoyned That they did this is evident from their subscription of the declaration or acknowledgement following I A. B. do declare that I do hold there lies no obligation upon me or on any other person from the Oath commonly called the Solemn League and Covenant to endeavour any change or alteration of Government either in Church or State and that the same was in it self an unlawful Oath That they did because they judged the matter of the Covenant at least with respect to reformation of the Church by purging it of the Hierarchie to be sinful I do suppose they will not deny nor that they renounce sin without detestation So that the Author of S. T. will in the judgment of sober minded persons be soon acquitted froâ— being in this matter a Calumniator He tels us 2ly He conceivs they would justifie their submitting to Ordination or reordination by a Lord-Bishop their owning and reading a Liturgy in the Church their wearing the Surplice Crossing in Baptism c. Answ 1. No one doubts but they would nor can any other be expected from them who are in the practice of these things But that because they will justifie them therefore they are no disorderly walkeâ—s is not in my poor judgment an argument of the least weight The Papists will justifie their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Image-worship and the rest of their abominable idolatries and bring Scripture to prove it lawful too Gregorius de Valentia tels us there is some worship of Images lawful and proves it from 1 Pet 4. 3. because the Apostle would there deterre them from the unlawful worship of Idols yet I hope Mr. T. will not affirm they are not disorderly walkers and to be separated from as such 2ly We say not that they themselves will confess that they are disorderly walkers but that such as Mr. T. who have covenanted against Bishops and pretended to be for Reformation cannot deny but that they are indeed so with respect to the matters instanced in which he must acknowledge to be true for they are the very things they covenanted against as intolerable disorders and abuses to remove out of the way So that however they might call me an egregious false accuser which yet were but a sorry answer to the charge laid against them yet one would not have expected such language from Mr. T. These things are disorders or they are not If they are not why did this Animadverter Covenant Preach Print against them glory that he was one of the first that in print testified his dissatisfaction touching them If they are most assuredly those that practise them are with respect to them disorderly walkers And is Mr. T. of late grown such a fond Admirer of them that a man cannot speak truth of them but he must call him an egregious false accuser I am afraid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and seriously to review with what spirit he writ such passages as these He adds 3dly These practices except the first are not of such a degree of pravity whether justifiable or sinful as that barely for them they should be reputed in the number of Disorderly walkers and so after due process to be separated from by vertue of positive precept from Christ Mat. 18. 2 Thess 3. 6. For 1. Mat. 18. 15 16. is meant of personal injuries the Separation permitted is a Separation only from civil eating and familiar reception not from Gospel-communion Answ 1. This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hath already been fully confuted 2dly He further affirms that the disorderly walking 2 Thess 3. 6. must be understood of sins of greater pravity than the particulars instanced in and charged upon them except the first which they will deny Answ 1. But the first we have proved against them therefore they are disorderly walkers according to this Scripture by Mr. T. his confession and so to be separated from 2. Every sin is a disorderly walking if persons will stand in justifie plead for any sin they are to be separated from by vertue of this Apostolical precept But 3dly If the sins charged upon the present Ministers be too small to constitute the disorderly walking here mentioned what are the greater that do so The gross sins he tells us of of any Brother not a Minister who was bound to work v. 10. such as those 1 Cor. 5. 11. 2 Cor. 12. 20 21. Answ 1. Why the gross sins of a Brother not a Minister Is not the Ordinance of private admonition Church-Censures an Institution of Christ out of the abundance of his love for the good of his Children Is a Minister exempt from it more than others he will not sure say so 2dly Why such gross sins as those mentioned 1 Cor. 5. 11. 2. Cor. 12. 20 21. doth the Apostle charge the Church of Thessalonica with any such evils as those there mentioned nothing less These are instanced in because the Animadverter supposeth at