afterwards and here and in his Roman discussed asserts that 't is not tyrannical Dominion but the Dominion of one Apostle over another that is interdicted So that the same thing is doubtful and not doubtful with Mr. T. in the writing a few lines And this he proves by no fewer than ten reasons in his Rom. discussed 2dly Here he tels us that 't is an affectation of the Rule which a person may have and lawfully exercise that is forbidden there that the Dominion or Rule it self is interdicted which he would do well to reconcile and answer his Arguments he there produceth for its confirmation The sum whereof is Christ would have none amongst them superiour but all equal he forbids not only tyrannical Dominion but also any Dominion at all over one another which is saith he apparent 1. From the occasion of the words Christ forbids what they sought for but they sought for chief Dignity Seniority and priority of Order as do the Bishops of England 2dly From the Subjects whose Dominion is forbidden viz. Kings that had lawfull Authority and therefore such Rule is forbidden as the best Rulers used amongst the Nations 3dly The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 although sometimes meant of meer lordly forcible Rule against the will and good of the person ruled yet here it cannot be so meant sith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to use Dominion at all and to have power at all over one another is forbidden Luke 22. 25. 4thly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the simple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is used still of Rule without abuse is forbidden 5thly It is forbidden to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. to affect that title which implies one to be under another and to be beholden one to another as persons that could gratifie one another which doth imply superiority in some sort 6thly The additional speech of Christ commanding in the stead of Dominion Mat. 20. 26 27. rather Ministry and Service shews he would have none among them superiour but all equal 7ly Christ's propounding himself as their example only in service 8â—y He requires such a mutual debasement as takes away the taking to themselves priority of order or place or rule over one anotheâ— Mat. 20. 26 27. Mark 10. 43 44. Luke 22. 26. 9ly This is confirmed by other places upon a like occasion Mat. 18. 1 2 3 4. Mark 9. 33. Luke 9. 46. In which Christ resolves them that they should be as a little child that assumes not Empire but is humble and accounts others as equal to him 10ly From Luke 22. 28. that Christ having forbidden superiority in any of them among themselves promises them a Kingdom afterward in recompence of their abiding with him in his temptations All which manifest 1. a Superiority interdicted 2. That the Superiority interdicted is not interdicted to all Christians as he would in his Theodulia bear us in hand for then Christians should be forbidden to exercise Civil Dominion and Power as Mr. T. his ten Arguments manifest But 3. a Superiority of order over one another as the Bishops of England exercise over their fellow-Ministers That the Apostles exercised any such Superiority over the Church of God or Ministers of a lower order as the Bishops of England exeâ—cise over them this Animadverter will never prove And if he were able so to do this would not justifie the Bishops in their exercise of such Superiority who are invested with no Apostolical Power that I know of 'T is true a rule over the Faith of Saints is disclaimed by the Apostle 2 Cor. 1. 24. but that this is not the whole of what is interdicted in the places before-cited he hath himself proved by ten Arguments but now repeated by us As for 1 Pet. 5. 3. he tells us what the Assembly in their Annotations say on the place viz. that is not imperiously commanding your own inventions in the stead of the Doctrine of the Gospel not carrying hemselves insolently and magisteriously towards Gods People 3 Joh. 9. Answ 1. All this is known to be practised by the present Bishops They command imperiously their own inventions to which the preaching of the Gospel must give place when there is not time for both as in the case of Liturgy-worship is known to be true How insolently and magisterially they carry it towards the people of the Lord the whole Nation is witness 2. The Elders being interdicted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to exercise Lordly Rule over the Heritage of God is certainly an interdiction of the introduction of any such Officer into the Churcâ— of God as against the will of the Lord's People should by vertue of an office-Office-power exercise a Lordly jurisdiction over them and their Ministers as a superiour order of Priesthood and certainly more forbidden than the office of an Elder Jurisdiction is not an abuse of our Prelates Office as is known though they too often abuse it by exercising it exorbitantly even contrary to their own Canons but a great a chief part of it wherein they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exercise dominion over the People of God and that against their will by fore and violence to their utter undoing and that in execution of that office they have received and exercise according to their Canon Laws in their Courts Ecclesiastical We further prove in S. T. That the office of Lord-Bishops is Antichristian because derived from and only to be found in the Papacy none of the Reformed Churches have retained it the Woman in her flight into the Wilderness carried it not along with her it 's rejected by the true Spouse and Witnesses of Christ in all ages We instance in several as Hierom the Churches of Helvetia c. To this Mr. T. replies 1. Though the latter Popes viz. from the time of Boniface the third about the year 606. be the head of Antichrist yet it doth not follow that the office that is derived from and is only to be found in the Papacy is surely Antichristian there having been bad Officers perhaps derived from good Popes and continued only in the Church of Rome Answ 1. That the Popes of Rome were not the head of Antichrist till the time of Boniface the third this Animadverter will never prove 2dly Should it be granted him what good Popes he will find from the time of Sylvester about the year 320 I know not nor what Officers were derived from them Lord-Bishops there were none till afterwards When Constantine coming to the Throne the Man of Sin began by little and little according to the prophesie of Paul touching him 2 Thess 2. 7. to shew himself in the following Popes The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Letter viz. the Roman Pagan Emperours being removed out of the way about which time many report a Voice was heard Hodie Venenum c. This day Poyson is poured forth into the Church of Christ And from this time the noble and renowned
and if scandalous in some cases the persons guilty of it to be separated from We say moreover in S. T. 4thly 'T is false that good men pressing after Reformation according to the primitive pattern do differ touching the substance of the things instanced in To which Mr. T. adjoyns The more to blamâ— is this Author to widen the Breach A. But this Author doth no such thing he widens not the Breach urges not Separation from good men who press after Reformation according to the primitive pattern But such as have renounced the pursuing such a Reformation though they were once sworn some of them to prosecute it to the uttermost of their power persecute oppose it in them that are pressing after it As is the known case of the preseâ—t Ministers of England What is added by us in the 5th place viz. That the particulars instanced in being commanded by Christ they are not discharged from the impeachment drawn up against them who conform not to them of Nonconformity to the Laws of Christ by this Plea That good men differ in these matters i. e. some good men transgress the Laws of Christ he grants to be true Nor doth he offer any thing further in this Chapter that deserves our attendment CHAP. VI. Sect. 1. The present Ministers own Laws not of Christs revealing contrary thereunto therefore deny his Offices The first proved by the induction of fourteen particulars Mr. T. yeelds the matter in controversie Ezek. 43. 8. explained An Objection answered Of the Authority of Rulers touching Laws and Constitutions Ecclesiastical Of Synods THE second Argument whereby in S. T. we prove the present Ministers deny the Kingly and Prophetical Office of Christ is this Those who own submit and subscribe to Orders and Ordinances which not only are not of Christs revealing but contrary thereunto do really deny and oppose the Prophetical and Kingly Office of Christ But the present Ministers of England do own submit and subscribe to Orders and Ordinances that are not only not of Christs revealing but contrary thereunto Therefore The Major or first Proposition is beyond exception Persons non-conformity to the Laws of Magistrates if in what they have power to command their giving forth Laws of their own without the consent of their Rulers directly contrary to their Laws is a visible notorious opposition denyal and rejection of their Authority in them that give forth such Laws and in them that conform and subject to them This we manifestly prove to be true of the present Ministers of England with respect to Christ the alone Independant Lord King and Soveraign of his Church and People That which Mr. T. opposeth hereunto Chap. 5. Sect. 1. will receive â— sâ—eedâ— dispatch 1. His distinctions about the Orders and Ordinances of Christ are needless they are but a clouding and darkning of Truth by words without knowledge The Orders we speak of are the Appointments of Christ to his Church with respect to Worship wherein their practice is more or less concerned to deny and reject these and in the place of them to substitute others of their own of Antichrist and subject thereunto is a denial of the Offices of Christ mentioned or it is not If Mr. T. his conscience tells him that it is he doth ill to equivocate This he grants to be true of the Pope of Rome Chap. 4. pag. 119 120. Why it should not be so of the Pope of Canterbury and his Prelates I yet understand not That the giving forth and subjection to the Cannon-Law in the Papacy should be Antichristian and a denial of the Offices of Christ and the same thing in the Church of England not so is a Riddle to me Henry the 8th rejected the Popes Supremacy an Act of Parliament is instituted 25. H. 8. c. 9. for the retention of the whole of his Canon-Law in its wonted vigour that is not contrary to the Laws and Statutes of the Kingdom nor prejudicial to the Royal Prerogative by virtue whereof how great a part of his Law whereby he ruled his Kingdom of darkness and still rules it received its establishment Mr. T. knows and in part confesseth Chap. 4. Of which the Institutions and Orders mentioned are a part by which the Pope yet speaks as a King amongst us though his Supremacy be justly by Law rejected for the Law of a King is his mouth That very Law that is the Canon-Law of the Papacy by which the Saints were burned in Smithfield and other places is that Law by which in the stead of the Institutâ—ons of Christ the Church of England is governed the Saints are excommunicated delivered over to the Secular Power imprisoned ruined at this day This Law the present Ministers of England subject to which is the Canonical obedience they promise to their Ordinary And though this Animadverter multiply millions of words he will never make persons of judgement and sobriety believe that this is not a real denial and rejection of the Authority of Christ They tell him in their practice that they will have none of his Institutions they prefer Antichrists Canon-Law before them which is stufft with such filthy Abominations that Luther was wont to call the Decretals Excretalâ— and had them publickly burned at Wittemburge And Whitaker one of their own saith The Canonical Decretal and Pontifical Law ought to have no place amongst us because it is Antichristian and altogether a stranger to all Piety and Religion Lib. de Concil 9. 2. If the Animadverter will speak to the purpose and evert what hath been offered in this matter he must I conceive either manifest that the Popes Canon-Law is not the Law of Government to the Church of England or that a retention thereof with a rejection of the Institutions of Christ is not a denial of his Offices To tell stories of things done of ignorance which we have over and over and in this matter cannot have place they themselves know that things are with them as we have reported them the setting up open Antichrists and Universal Monarchs is the ready way to expose himself to conteâ—pt for his impertinencies no probable one to carry the Cause he undertakes the defence of There being nothing further worth the considering in this first Sect. we hasten to the 2 d. In order to the confirmation of the Minor Proposition of the forementioned Argument two things we say in S. T. are incumbent upon us to prove 1. That the present Ministers of England do own submit and subscribe to Orders and Ordinances that are not of Christs revealing which we manifest by the Induction of 14 particular Instances As First They own the Orders and Offices of Arch-Bishops Bishops c. and promise subjection and obedience to them Eccles Can. can 7. To which Mr. T. 1. He will not undertake to justifie all that is in the Ecclesiastical Canons nor need he nor perhaps will the present Ministers or Bishops Answ 1. But he having undertaken to be their Advocate he
as is made by marriage joyn our selves to the Lord c. so Isa 2. 3. Mich. 4. 2. Isa 44. 5. Zech. 8. 21 22 23. 2dly Accordingly we have the Churches of Christ in the New-Testament practising and commended for their so doing as acting therein according to the will of God Acts 2. 41 42. 2 Cor. 8. 5. 3dly The several names and titâ—es given unto particular Churches evince as much Every such Church is called 1. A Body 1 Cor. 12. 27. Col. 3. 15. Rom. 14. 4 5. Eph. 5. 30 32. Col. 1. 18 21. Now 't is not the multitude or number of members whether many or few that constitute or make a Body We say not if we come into a Field where a Battel hath been fought and find an Arm in one place a Leg in another an Hand in a third c. though we meet with as many members scattered up and down as are in the body yea though thrown together in heaps that here is a body no no 't is Rudis indigestaque moles Their union each with other and coalescency in one is that which gives them that denomination Particular Saints scattered here and there or casually coming together are not nor can they be called the Body of Christ their union each with other by their free and mutual consent is that which denominates them so to be 2. An House or Temple Heb. 3. 6. Ephes 2. 21 22. 1 Tim. 3. 15. 1 Pet. 2. 5. Mr. T. knows who have thought the world was made by the casual confluence of Atoms he doth not sure think that a casual concurrence of people professing the Name of the Lord without more ado are or can become an House or Temple for him 3. A City a Kingdom Eph. 2. 19. Mat. 21. 43. Heb. 12. 28. Joh. 18. 36. That a man should be any way a member of these but by his free consent cannot be asserted with the least shew of reason 4. A Fraternity or Brotherhood Zech. 11. 14. 1 Pet. 2. 17. compared with chap. 5. 2 13. 5. A Candlestick in allusion to Moses his Candlesticks Exod. 25. 31. wherein though there were many shafts yet they did all coalesce in one Rev. 1. 11 12 20. All which as they import Aggregation or a solemn union so they clearly evince that this cannot be but by free and mutual consent 4. Besides we find Christ promising his Presence to his Church and People thus aggregated or gathered an Argument of his well-pleasedness therein Mat. 18. 20. which accordingly he makes good to the Churches of Asia as to the rest Rev. 1. 13. which we have proved to be particular Congregational Churches That they were separated from the World and its Worship gathered together by their own free consent for the worshipping God Mr. T. cannot deny There were no Laws to compel them hereunto but the contrary So that 3dly we may righteously retort this Animadverters Argument upon himself There cannot be a true Church where those things essential to a true Church cannot be found But in National Churches in general in the Church of England in particular those things that are essential to a true Church cannot be found Therefore The Major is Mr. T 's The Minor we prove Right matter and form is of the essence of a true Church both wanting in the Church of England 1. The right matter Mr. T. denies not to be visible Saints visible Drunkards Swearers Whoremongers covetous persons are not such yet of such as these is the Church of England mostly composed 2dly The form of a true Church we have manifested to consist in separation from Worldly Formal Antichristian Worshippers gathering together by free consent into a Church-state or particular Societies for the Worship and Service of God neither of which can be asserted of the Church of England Much of the Worship of the Nations of Antichrist at least their rites and modes of Service is retained in it And into that Church-state such as it is in which they are fixed did they never enter by their free and voluntary consent but by the Laws of the Kingdom were they at first I speak of their National-Church-state that the Gospel was early whether by Joseph of Arimathea or some one of the Apostles is not material preached in England that then a true Church or Churches were here planted I grant but this is nothing to their present frame as a Church-National compell'd thereunto and by severe Laws retained therein to this day From which as from the Lordly Prelacy the most sober People of the Nation do every-where groaning being burdened long to be delivered What follows will receive a speedy dispatch 1. 'T is true the defect of outward order i. e. of every outward order though of the institution of Christ doth not nullifie the Church but want of that order which is of the essence of the Church as we have evinced to be the case of the Church of England doth so 2dly Mr. T 's instances of the disorders in the Church of Corinth yet a true Church are so evidently impertinent that the bare mentioning them is confutation sufficient The Church of Corinth was a rightly constituted Church made up of visible Saints 1 Cor. 1. 1. gathered together into a particular body 1 Cor. 12. 27. meeting together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same place for the Worship of God 1 Cor. 11. 20. 14. 23. Some disorders found amongst this Church did not nullifie it Ergo the defect of that Order that is instituted by Christ ad esse to the very existence and being of a Gospel-Church as is the case of National Churches doth not nullifie them will not in hast be made good When Mr. T. proves the sameness of constitution betwixt the particular Church of Corinth and the National Church of England his instance of disorders amongst the Corinthians will be acknowledged pertinent but till then he will not himself upon second thoughts say it is so The having of Natioâ—al Rulers Ecclesiastical either single persons or in a Synod or Convocation make not a false Church saith the Animadverter Answ 1. But should this be granted it would not follow that a National Church is not a false Church which it may be upon other accounts though upon the account hereof it should be acqâ—itted But 2ly National Officers or Rulers Ecclesiastical in whom all Church-power is stated as Arch-Bishop and from thence derived to Diocesan Bishops and by them communicated in part to the ordinary Parish-Priests as is the case of the National Ecclesiastical Officers of England are false and Antichristian Officers and Ministers we prove chap. 3. of the S. T. That a National Church so denominated from their subjection to these should be a true Church is beyond the reach of my understanding What he addeth touching Synods owned and submitted unto by those of the Congregational way and Churches of a greater number and at a greater distance than could meet in one place every Lord's day is
1. 1 5. 2 Cor. 8. 5. John 15. 19 and 17. 6. 1 Cor. 5. 12. Acts 2. 40. 2 Cor. 6. 17. Acts 19. 9. Rev. 18. 4. considered Of the acception of the word World Characters of persons that are not of the World A third Institution of Christ remarked Of the power Christ hath intrusted his Church with Acts 1. 23. 1 Cor. 5. 5. explained Of the Officers of Christ's appointment Their Election by the Church Of the Liberty of Prophesying Nothing must be offered up to God in Worshiâ— but what is of his own prescription The present Ministers of England refuse to subject to these Ordinances of Christ An Objection answered Mr. T. his Exceptions considered and removed out of the way 2dly THat the present Ministers of England do not hearken and conform to the Revelation Christ hath made touching the Orders and Ordinances of his House we prove in S. T. by the induction of seven particulars To this Mr. T. replies in Sect. 3. Chap. 4. 1st In the stead of Argument he proves all with Interrogations Answ False and untrue I wonder at the conscience and confidence of the man in asserting it He knows I prove it by the induction of the most remarkable Orders of the House of Christ which they hearken not to 2dly He askes Which of the Ordinances of Christ have they made void Answ They were under his view whilest he wrote these words so that his question is frivolous I enumerate seven of the Orders and Institutions of Christ they have so dealt with He adds 3dly He should have reckoned up seven times seven Answ 1. And why so If guilty of a rejection of these which are the principal they oppose his Kingly and Prophetical Office though they embrace some others that are of his appointment The Romanists do so yet this Animadverter grants they are guilty of the crime instanced in 2. Mr. T. cannot reckon up seven times seven Institutions of Christ that are of the peculiar Institutions of his House to be performed by Saints embodied and united together in the fellowship of the Gospel nor many more than these seven mentioned by us He instanceth in hearing the Word praying to the Father in the Name of Christ which he tells us they have not made void by their Traditions Answ 1. The first of these is in a great measure if not totally made void by them 1. They oppose and deny the management of this duty in the way of Christ's appointment whilest they debar Christians from electing their own Officers or attending upon the Ministry of such as are according to the mind of Christ elected by them 2. The Preaching of the Word must give way to their Service-Book-Worship or Forms of humane devising which I am much mistaken if it be not in a great measure a making void of that Institution of Christ he speaks of by their Traditions 2. I wish the same may not be said with respect to the most of them at least of praying to the Father in the Name of Christ which none can do but by the Spirit whom they despise reproach set up their stinted Formâ— in opposition to him and his breathings The first of the Orders of Christ's House instanced in is That all Power for the Calling Institution Order and Government of his Church is invested solely in him as the alone Lord Soveraign Ruler and Head thereof Mat. 28. 19. 1 Tim. 6. 14 15. John 3. 35. Acts 3. 22. and 5. 31. Hence Christ chargeth his Disciples not to be called of men Rabbi nor to call any Father viz. not to impose their authority upon any or suffer themselves to be imposed upon by any in the matters of their God Mat. 23. 8 9 10 because one is their Master and Lord viz. Christ. Hence also the Apostles lay the weight of their exhortations upon the Commandment of Christ 1 Cor. 11. 23. and 14. 37. proclaim all to be accursed that preach any other Gospel Gal. 1. 8. Charge Chrâ—stians not to receive such as bring any other Doctrine 2 John 10. The Spirit terribly threatens such as shall add to the Revelation of God Rev. 22. 18. This Institution we say they conform hot really unto they own other Lords Heads and Governours that have a Law-making Power over his Churches beside him To this Mr. T. 1. That all power for the Calling Institution Order and Government of his Church is invested solely in Christ as the alone Lord Soveraign Ruler and Head thereof he grants as a Truth Though 2dly He assents not to our Paraphrase on Mat. 23. 8. As if Christ did forbid the Apostles to impose their Authority upon any in the matters of their God which they did Acts 15. 25 28. Answ 1. By imposing their Authority is meant giving forth Commands Doctrines in their own Names as from themselves without the Authority of Christ Where did they so Do they not every where disavow it 1 Cor. 1. 15. 2 Cor. 4. 5. 1 Cor. 11. 1. Divine Revelation not the Dictates of men one or other of them is the Foundation of a Christians Faith 2. Mr. T. mistakes when he saith they did this Acts 15. 25 28. For 1st They enjoyned nothing but what was before enjoyned by the Lord only acquainted the Gentile Believers therewith as is 1. Abstinence from Fornication Exod. 20. 14. Ezek. 16. 26 29. Mat. 5. 32. 2. From things Strangled Deut. 12. 24. 3. From Blood Gen. 9. 4. 5. i. e. the Life-Blood or any member of the creature pulled from it whilest it is yet alive as the Jewish Rabbins expound it and that truly 2dly He speaks against the express Letter of the Scripture vers 28. It seemed good to the holy Ghost and to us Expressions very remote from the countenancing such an authoritative imposition as he speaks of 2. He askes How comes this to be an Order of the House of Christ he took such Orders to be Precepts of Christ to us but this seems to be Gods gift to him Answ That Christs Ruledom and Soveraignty over his House is a gift of God to him we grant but such a gift as doth necessarily imply a duty on the part of his Houshold viz. That they own obey subject to none in the matters of Worship but only him admit no Laws or Institutions amongst them but his And this is expresly asserted in S. T. which we took then and still do for an Order of Christ's House 3. He tells us further That to assert the present Ministers of England own other Lords that have a Law-making Power over his Churches besides him is to unchristen them Answ 1. And however Mr. T. his Book came to be licensed with an intimation from the reverend Licenser That he finds nothing in it contrary to the Doctrine of the Church of England Some of them think though I assure him I do not he hath asserted that pag. 123 that doth indeed unchristen them 2. However if the assertion mentioned unchristens them they
Kneeling at the Sacrament is wisely done and had he wav'd the whole Controversie some think it had been no argument of his indiscretion but his so doing is no Answer He that will justifie the present Ministry and Worship of the Church of England persons of such dull capacities as our selves conceive must justifie these too They being made so necessary a part of their Worship that the Worship it self must rather be omitted than these devices of their Prelates or rather the Arch-Priest of Rome a Minister though never so able must not Preach if he will not wear the Surplice nor Baptize if he will not Cross nor may any either administer the Communion or receive it without Kneeling In which things if they transgress they are liable to be presented suspended excommunicated I have no power to compel Mr. T. to plead for any thing that he hath no mind to plead for In due time for ought I know he may as fast draw off from the tents of these men as he hath of late been advancing towards them He will not plead for their Canons nor for their Ceremonies at least some of them he tells us p. 54. It may be the next step may be nor for their Ministry To what purpose Mr. T. disputes for the power of Governors to Institute Rules for Church-Polity when he will not plead for those they Institute I know not We manifested in S. T. the invalidity of this Argument The Apostle by an infallible Spirit adviseth the Church of Corinth That all things de done decently and in order and discovers to them wherein that Decency and Order lay therefore persons that pretend not to such a Spirit may of their own head bind our Consciences by Laws and Rules of their own in the Service of God To this Mr. T. replies He conceives none would thus unadvisedly conclude Answ And I believe so too but if they will argue rightly from this Scripture thus must they argue as we have demonstrated But he will yet prove the power of Governours in this matter from 1 Cor. 14 40. thus That which belonging to Decency and Order is commanded in general but not in the particularities determined is in respect of Communities left to be determined by their Rulers But so is the Apostles command 1 Cor. 14. 40. Therefore Answ 1. Both Propositions are liable to exception 1. Upon supposition that what in the Worship of Christ belongs to Decency and Order is left undetermined it doth not follow that it belongs to the Rules of the Church to determine thereof which is to make the Rulers Lords over Gods Heritage to introduce insupportable Tyranny into the Churches of Christ They are the Churches Servants not Lords that are her Ministers 2dly The Minor Proposition is notoriously false and untrue the Apostle is debating the business of Prophesying touching this he lays down particular rules for Decency and Order which he requires them to conform to Let any sober Christian peruse the Chapter he will see this shining therein in brightness So Ambrose Aquinas c. inform us Decently and in Order that no unseemliness or tumult arise But this prescription of the Apostle is not to be applied to any Episcopal Traditions but the Apostles own viz. such as he had delivered to the Churches saith a learned man Thus the heat of this contest is allayed Pulveris exigui jactu We further reply in S. T. But let this be granted suppose that 't is the Priviledge and Duty of the Church to make Laws and Constitutions for the binding of the Consciences of men in matters of Decency and Order this Church herein is bounded by the Scripture or 't is not If it be then when it hath no prescription therein for its commands it 's not to be obeyed and so we are where we were before That Decency and Order is to be determined by the Scripture If it be not bounded thereby then whatever Ceremonies it introduceth not directly contrary thereunto they must be subjected to which how fair an inlet it is to the whole Farrago of Popish Inventions who sees not To this Mr. T. adjoyns That he doth not plead that it is the Priviledge and Duty of the Church to make Laws and Constitutions for the binding of the Consciences of men in matters of Decency and Order Answ Very good The Church of England Mr. T. thinks hath no such Power Priviledge or Authority granted unto them by the Lord Jesus Then have they whilst they have so done invaded his Throne and Kingly Authority The Parish Priests whilst they own abet and subscribe to what they have done in this matter are Co-partners with them in their iniquity are really guilty of opposing the King-ship of Christ which was the matter we have been all this while contesting about and is now in effect granted by our wary Antagonist We argue thus Those that assume power to make Laws and impose the reception of them upon the People of a Nation beside those and without any Priviledge or grant to them by such given in whom the Soveraign Power of Ruledom resides are guilty of Rebellion against such their Rulers and Governours Those that abet them herein are guilty of the same Rebellion But this the Church of England with respect to Jesus Christ the onely Soveraign Lord and Ruler of his Churches hath done her Ministers have abetted her herein Therefore The Major cannot be denied The Minor is evident 1. That the Church of England hath made Constitutions for the binding thâ— Consciences of men in the maters of Decency and Order their Book of Canons and Constitutions Ecclesiastical evince that they have no authority from Christ so to do Mr. T. grants So that in what follows we are little concerned partly because he hath already yeelded the cause and partly because the particularities he speaks of be they what they will are only he tells us of Decency and Order not determined in the Scripture Now we deny any such particularities undetermined we think it a most fearful undervaluing of the Wisdom of Christ to assert That mans ' Devices can add Beauty Order or Decency to Christ's Institutions i. e. They are not Orderly or Decent without Humane Impositions Nor see we how these can be prescribed by Canons Ecclesiastical to be obeyed because enjoyned by the Rulers of the Church to whom we are saith Mr. T. in Conscience bound to submit if it be not the Priviledge nor Duty of the Church to make Laws and Constitutions for the binding the Consciences of men in matters of this nature and think that the latter part of his Answer is in contention with the former Besides we are yet â—o seek for a proof of this matter That we are obliged to obey Rulers Ecclesiastical commanding us any thing in the Worship of God as such under the notion of Decency and Order and believe this very assertion is contrary to the Law of Nature and right Reason which teacheth us That God
Epistl 1. ep 4. Soperemini inquit Dominus a taberuaculis hominum istorum durissimorum nolite tangere ea qua ad eos pertinent ne simul pereat is in peccatis eorum Propter quod plebs obsequens praeceptis Domini Deum meturus à peccato praepofitó seperare se debet nec se ad Sacrilegi Sacerdotis Sacrificia misare quando ipsa defectu sidelis Magistratus maxime habeat potestatem vel eligendi dignos Sacerdotes vel recusandi indignos Thus far he in open defiance of his present undertaking But to proceed in Sect. 2. and afterwards we have an account notwithstanding his late discouragement in writing why he still follows that employment and in particular of his engaging in the confutation of the Treatise under consideration which may be reduced to these heads 1. The expectation of hâ—â— giving account of the Talents committed to him by hâ—s â—ord and Master which being restrained from publick preaching he thinks he ought to make use of this way Answ That a strict account must be given to the Lord for the improvement of Talents received is undeniable The Parable Mat. 25. 14 to 31. evâ—nceth as much The consideration whereof should quicken us to our duty the most exact and diligent performance of it imaginable that we have not at the last the most direful judgment of the wicked and slothful Servant ver 26 28 30. past upon us But every use of our Talent is not a faithful improvement of it for God Wisdom parts c. are Talents given by him many have used them against him and smitten him if I may so say with his own weapons nor had they been in a capacity of doing so much against him had they not received so much from him Whether Mr. T. hath in his present undertaking been improving his Talent according to the mind of Christ I humbly beg him in his more retired thoughts to consider That none can so improve their Talents without the blessed supplies of the Spirit of Christ this Animadverter will not deny 'T is impossible any duty or service should be accepted of God without these 'T is one end for which he is sent from the Father and the Son to in-dwell in the hearts of Believers to enable them hereunto Rom. 8. 26. How little of the Spirit of the Lord in those Magisterial and Dictator-like expressions manifesting too much of a spirit of pride and self-fulâ—ess with an horrible contempt of what is opposit to the mind of this Animadv together with those reproachful biting passionate words that without any just cause given do ever and anon drop from him he will upon a review be able to discern I am not able to foresee We are â—oo apt to judge partially in our own causes and of our own actions but the day will declare it Should I muster up the many expressions of this nature scattered almost from the one end of this Book to â—he other and represent them at once possibly it might somewhat startle this Animadverter of his being restâ—ained from publick preaching I have nothing to say but only this That if Mr. Tombs supposeth himself to be called forth by the Lord to the work of preaching the Gospel I see not now at least whilst not under corporal restraint he can answer the obligation is upon him by such a call by a total neglect of that duty either publickly or privately notwithstanding the interdiction of any Our retreat in such cases to the old Apostolical Maxime Act. 5. 29. Whether it be lawful to obey God or man judge ye being suitable and warrantable Nor is it I believe justifiable to improve Talents given in one work or duty with the neglect of another to which we are as equally obliged by the reception of them He adds as a second Reason of this undertaking his meeting with the Book under consideration and another entituled Prelatical Preachers none of Christ's Teachers which manifesting that the seeds of most rigid Separation were sown and spread themselves amongst many out of the greatness of his love and design to do them good and for the publick peace of the Nation he conceiv'd himself bound to pluck up such roots of bitterness and the rather because some that had known him to be for Believers Baptism have been ready to think him for Separation also Answ That he met with the Book under consideration I readily yeeld him being informed that in some heat of spirit about two years before the publishing his Theodulia he threatned the Refutation thereof But that the seeds of Separation are roots of bitterness is as warmly said as weakly proved in his following Treatise The word though it sounds ill in the ears of the world is of a middle signification denoting neither that which is evil nor good in it self as Mr. T. well knows A twofold Separation we read of in the Scripture 1. A wicked and unlawful Separation which is a causless departure from the People and Appointments of Christ as not able to bear their spirituality strictness purity and glory in contempt of Christ's Institution and meerly for the satisfying their lusts Jude 19. This is the Separation that is condemned in the Scripture Do either of the Tracts mentioned undertake the defence or vindication of it Are there not Principles laid down and asserted therein wholly opposite hereunto 2dly A warrantable lawful Separation enjoyned by Jesus Christ which is a peaceable departure from a Church or People not rightly constituted according to the mind of Christ the pattern exhibited by him or degenerated therefrom beyond a possibility of recovering their first state purely for the enjoyment of the Ordinances of God in power and purity This is the Separation no other pleaded for in the Papers mentioned Which â—â—ch poor worms as we are apt to think there is ground enough in the Scriptures for 1. 'T is of old prophesied of Num. 23. 9. Isa 52. 11 12. 62. 10. 2dly Commanded by the Lord Prov. 4. 14. 9. 6. 14. 7. Eph. 5. 11. 2 Cor. 6. 16. Act. 2. 39. Psa 45. 10. 2 Tim. 3. 5. Rev. 18. 4. 3dly Practised by the Saints not to mention them of old Gen. 4. 26. Exod. 19. 5. Deut. 7. 6. 33. 28. Numb 33. 52. Exod. 24. 12 15. John 15. 19. Rev. 19. 7 8 9. which the Epistles of the Apostles to the Churches justifie who writ to them as Saints separated from the World and the Worship thereof What the Animadverter hath done in order to the plucking up the seeds of this Separation is afterwards considered He that is successfull in such an undertaking oâ— desires to be so had need do more than â—ent his passion in some biting satyrical expressions against the men of his contest or dictate to them as if Wisdom only rested with him and all others were to hang on his lips for Indoctrination whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without controul were to be submitted But Christ's School knows
no such Rabbi besides himself If a man seriously intend to pluck up the roots of this Separation he must I humbly conceive do these five things 1. Manifest that the terminus a quo or that from which any separate iâ— of the Institution of Christ because to separate from that which is not so is no-where that I know of in the Scripture condemned as sinfull but enjoyned us as our duty To pursue us with outcryes that we are Separatists and Schismaticks because we have separated from the Church of England without any tender of proof that it was ever rightly constituted according to the mind of Christ is but in my poor judgment to do as he Caput altum in praelia tollit Ostendit que humeros latos alternaque jactat Brachia protendens verberat ict bus auras but beat the Air. 2dly That the Church on People separated from if ever of the Institution of Christ are not so degenerated and apostatized from what it was at first that 't is now quiâ—â— another thâ—ng retaining little besides the name and shadow oâ— a â—hurch so dreadfully corrupted and fallen that the ends of Gospel-communion cannot be attained nor enjoyed in it nor is it in â—n utter impossibilâ—ty of recovering to its pristine state of gospel-Gospel-order and purity A departure from such a collapsed Church being abundantly warranted in Scripture enjoyned to Saints as their duty The Church of Rome was once a pure Church of the Institution of Christ whilst it abode so it was ordinarily the duty of its Members to continue in the communion thereof but when once it apostatized and so irrecoverably fell as that there remained no probability or possibility of its recovery and healing it became the duty of the Saints concerned in its Communion to separate from her according to Rev. 18. 4. 3dly That those against whom this Charge is laid be proved once regularly to belong to that Church which whatsoever is pretended by this Animadverter none can do but by their voluntary consent from which they are supposed to separate For sure it will not be pleaded that a man is 〈◊〉 a Separatist from that Church true or false to which he had no union or relation as a visible Member thereof For any one to have joyn'd to the Church of Sardis could not as I conceive be adjudged separation from the Church of Ephesus supposing he never was by his own free consent a member of the Ephesins Church Now this is the case of most of the Members of the Congregated Churches they were never by their own voluntary consent Members of the Church of England and therefore cannot justly be charged with sinful separation from it 4thly That the means or way of Separation Secession or departure be unwarrantable I conceive the Animadverter is of that opinion that it is lawful under some circumstances to depart from the visible Communion of a true Church of Christ without being guilty of such rigid Separation If he judge the Church of England to be a true Church and the Parish-Churches thereof as such it 's possible to leave the outward Communion of the one and the other without being guilty of sinful Separation otherwise Mr. T. will make more Separatists than he is aware of every one removing out of one Parish to dwell in another and joyning with the same numerical Ordinances there that goes out of the Nation and joyns with the Church suppose in France or Bohemia being so 5thly He had need also prove that their Separation be not for this end to enjoy the Ordinances of God in power and purity but meerly for the satisfying their lusts no other Separation being condemned in the Scripture Till this be done the discharging of many vollies of hard and lofty expressions of gathering Churches out of Churches being Schismaticks Separatists c. will be very insignificant to the Judicious however they may affright the the weak from closing with that way though of God which is with much obloquy declaimed against by persons of Mr. T. his learning and sobriety But he hath not yet done he thinks himself obliged to pluck up these roots of bitterness out of his great respect to the publick peace An unhandsome insinuation to say no more secretly accusing those that are for the principles in the aforesaid Tracts which he cannot but know many truly fearing God in the Nation are as the disturbers of the Peace of the Nation thereby rendring them odious to the Rulers thereof and himself lovely Gallinae Filius albae But Sir what are the Seeds sown in those Treatises that do endanger the disturbance of the peace of the Nations If he conceive that an Uniformity of Worship is necessary for the preservation of the Nations peace and somewhat opposit to this Uniformity being asserted in them they are destructive thereof he knows he hath more Antagonists than one in that Assertion and who they are that have asserted and proved that the ground of the late Confusions and Garments rolled in Blood was not discrepamy in Worship but the rigid pressing of Conformity Nor is he a stranger to this That the peace of the Nations abroad is preserved where Uniformity is not pressed and hath been at home in the dayes of the greatest Toleration and therefore no reason but it may be here again If he mean that the spirits of his Antagonists and such like are against the Peace of the Nation he deals injuriously none being more for Peace upon the most righteous and lasting foundations than they which will be and not till then whatever the contrivements and attempts of men are when the Interest of Nations is laid in a subserviency to the true Interest and Kingdom of Christ which we are praying for that the time â—ay come in which those Prophecies shall have their full accomplishment Isa 2. 4. Mic. 4. 3 4. In the mean while we are not a little comforted that thus persecuted they the Prophets Elijah was the troubler of Israel so was Jeremy Christ he was an enemy to Caesar likely enough to assume the Government and he is no friend to Caesar that goes about to preserve his life the Apostles who were men that turned the world up side down This smiting his fellow-servants will one day be no joy of heart to him to think of He tells us thirdly He was hereunto provoked by the direful imputation of serving the Image of the Beast which the Title chargeth upon the hearing the present Ministers Answ But 1. why should this provoke him when he tells us pag. 7. that the Book so far as he can learn hath been dispersed chiefly if not only amongst persons who were not able to examine what is said by Fathers Councils Schoolmen who 't is more than probable thought that the English Title was all that was signified by the Greek one till Mr. T. explained it to them 2dly What I mean by the Image of the Beast I intimate p. 53. of S. T. where are
make the Tabernacle For see saith he that thou make all things according to the pattern shewed to thee in the Mount i. e. To the type and example set before him to imitate to which he was not to add the least pin of his own 1 Chr. 28. 11. The pattern of the Porch i. e. of the Temple saith Vatablus which David received either by revelation or by the hand of the Prophet 1 Chr. 28. 12 19. Exod. 8. 27. 39. 1 5 7 21 26 31 43. other places instanced in the S. T. preach forth the same thing These were types of the heavenly Ordinances in the Church of Christ Heb. 8. 5. And type out that nothing of man is to be superadded thereto but all things to be done according to Divine Commandment To the same thing doth the Spirit of the Lord bear witness Exod. 40. 23 25 29. Num. 8. 3. Exod. 35. 10 29. 36. 1 5. Isa 29. 13. To which may be further added Deut. 4. 1 2 40. Now therefore hearken O Israel unto the Statutes and Judgments which I teach you for to do them Ye shall not add to the Word which I command you neither shall you diminish ought from it that you may keep the Commandments of the Lord your God Thou shalt keep therefore his Statutes and Commandments which I command thee this day All which prove not only the obligation that lay upon them to conform to what was of the Institution of the Lord but the utter unlawfulness to add thereto or introduce any thing of their own in his service The ground of the acceptance of any Worship or Service offered to him being his Command and Institution and that with such evidence and brightness that it seems Mr. T. durst not look them in the face lest they shouâ—d have so reproved him as to have hindred his further advance in that good work and cause he was resolved having undertaken its defence to prosecute He only takes notice of two of these many places instanced in viz. Lev. 8. throughout which he grants speak of the investure of the Priests into their Office according to the Rites set down but whether any other might to these have been added to the sons of men he tells us not which yet he should have proved if he would have demolished and thrown down what it was his good pleasure to set himself against And he doth wisely not to approach too near this Scripture which stands with a two-edged Sword in its hand to defend the Truth opposed by this Animadverter No less than ten times viz. v. 4 5 9 13 17 21 29 34 35 36. The Commandment of the Lord is laid as the foundation of the whole of that procedure clearly importing that matters of this nature viz. things relating to his Worship are solely to be bottom'd on Divine Precepts and condemning and interdicting whatever of the like nature is offered to him on any other bottom Which Aaron's sons afterwards attempting to do Lev. 10. 1. perish in the flames of God's jealousie and wrath R. Menachem on Lev. 8. 36. hath these words In every other place it is said as the Lord commanded Moses but here because they added unto the Commandment he saith not so for they did not as the Lord had commanded and added moreover unto them strange Fire which he had not commanded them Lev. 10. 1. And Josephus b. 3. c. 9. saith thâ—s Nadab and Abihu bringing Sacrifices unto the Altar not such as were appointed by Moses but of that sort they were accustomed to offer aforetimes were burned by the violent flame that issued from the Altar that at length they died The other place he takes notice of is Isa 29. 13. which he refers to be discussed to the first chapter All the other places as was said are passed over in silence which manner of dealing is a great abuse both to the Truth and Reader To the Truth by waving the consideration of what is offered as the substratum upon which it is built To the Reader by pretending to answer to what is asserted by his Antagonist for the confirmation of Truth without advancing one step forward towards its confutation But perhaps he means not that where God hath given direction about any part of Worship it 's lawful to add any thing thereunto but onely wherein God hath not spoken and determined as touching the management of his Worship there the will of some of the children of men takes place and they may determine But if so 1. This is a most pitiful Petitio principii or begging the thing in question viz. That God hath not determined the whole of his Worship and Service but hath left somewhat to the wills of men relating to Worship as such to be determined by them which is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the thing in question and will never be granted him upon those terms 2dly Contrary to that fundamental principle placed in the nature of man and implyed and fairly intimated in each Scripture before instanced in that nothing in his Worship and Service is acceptable to him but what is of his own prescription 3dly Diametrically opposite to Deut. 4. 1 2. these additions let them be of what nature or in what case they will are additions to the Word of Jehovah Isa 29. 13. with Mark 7. 7. being evidently doctrines and institutions of men which the Spirit there tells us must have no place in the Worship of God That the Jews had their Service more fully particularized in all things pertaining to it than we have if he mean things relating to Service or Worship as such is spoken after the rate that a great many other things in this Treatise are viz. with confidence enough but without proof There being nothing relating to Gospel-Worship as such but is determined by Christ and appointed in the Scripture When he sends forth his Apostles Mat. 28. they were to teach what he had commanded them nothing more or less And he being Lord and Master of his House whose House are we Heb. 3. 6. who dares be so bold as to intermeddle with the affairs thereof without his appointment or can do so without an incroachment upon his Soveraignty He was faithful as Moses who received and revealed the Ordinances of the then House of God that he left nothing relating to the Worship thereof as such to the wills of men But of this more hereafter Sect. 8. Of the apostasie of the Jews from Divine Institutions The aim of the Author in remarking it It s application to the Church of England Whose Investions are expresly forbidden Of things in themselves out of the casâ— of Worship indifferent 'T is not in the power of the Church to make that which is left indifferent by the Lord a necessary Worship The judgement of the Protestant Writers Of the decency and order is in the Ceremonies of the Church of England Of their being imposed by Publick Authority How they draw from God
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.
such thing 1 Cor. 12. 28. speaks not a tittle to it For 1. The Church vers 28. is the Body of Christ vers 27. This Paul tells them the Church of Corinth they were and every Saint in the Church a Member in particular 2. 'T is such a Church amongst whom a Schism might be vers 25. as in the Church of Corinth there actually was which was the occasion of Pauls writing to them That there should be no schism in the Body But Schism is entirely in one Church amongst the members of one particular Society saith that learned man J. O. in his Treatise of Schism Besides 3. It will be hard to prove that in the Church catholick-visible as such Officers are set and placed as 't is vers 28 29. These were in the Church of Corinth which was founded by Paul Acts 18. 8 9 10. Probably Peter had been there for he intimâ—tes That at least some of them had gloried overmuch in him 1 Cor. 3. 21 22. Cephas i. e. Peter Prâ—â—hets Teachers Miracles Gifts of heaâ—ing Helps Governments diversities of Tongues were found amongst them as is known Some of these there is no question but they relate to a particular Church That the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Teachers here are the same who are elsewhere called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presbyters Elders and Overseers Mr. T. will not I presume deny Arguments lie near at hand for the demonstration thereof were it needful These are placed of God in particular Churches relate to them as such Acts 14. 23. 15. 2 4 6 22 23 16. 4. 20. 17. 21. 18. Tit. 1. 5. Jam. 5. 14. Act. 20. 28. Nor am I singular in the application of this Scripture to the particular Church of Corinth Pareus hath these words upon the place Et quia c. And because he had said that the Church of the Corinthians was the Body of Christ c. manifesting his consent and harmony with us herein that Paul is not treating of the Church-Catholick-visible but of a particular Church of Christ viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Church of God that was in Corinth Nor can this Scripture be meant of the invisible Church of Christ for in it God hath placed no Officers that I know of nor will the Animadverter say he hath 2dly If by the Universal Church-visible he mean the Elect of God redeemed sanctified justified by the spirit of the Lord and the blood of Jesus These are indeed called by the name of the Church in Heb. 12. 23. Eph. 1. 22. To which we may add Mat. 16. 28. Eph. 5. 25 26. That the word Church 1 Cor. 15. 9. is taken for the visible Church indefinitely I cannot subscribe to Possible by the Church of God he means First The Churches of God by an usual Figure there being in those dayes few or no Believers but were added to one Church or other as might easily be demonstrated Acts 2. 41 42. and Acts 4. 32. The multitude of Believers is a Paraphrastical description of the Church Acts 5. 11. The great care of the Apostles was to reduce them that embraced and believed the Gospel into a Church-state or that Order of the Gospel which however oppugned by Mr. T. will be found to be of the Institution of Christ As is evident from the Churches in Jerusalem Acts 7. Samaria chap. 8. Antioch Chap. 14 15. In Syria Cilicia Acts 15. 41. Phrygia Galatia Acts 16. 5 6. Macedonia Chap. 16. Thessalonica Chap. 17. Achaia Chap. 18. Ephesus Chap. 19. Asia Rev. 1. and 2. and 3. Rome Rom. 1. c. planted by them notwithstanding the utmost attempts of the power of darkness or great Red Dragon in the Roman Pagan Empire and of the Children of the Kingdom or the chief Priests Scribes Pharisees Rulers multitudes of People especially of the baser sort fit for any desperate design contradicting blaspheming opposing them herein When once we read of the Gospel preached and mingled with Faith in them that hear it the next news we frequently hear is that these Believers embody together for the worshiping God in the same numerical Ordinances the enjoyment of those priviledges and mutual performance of those duties which in a scattered individual state and capacity they were not capable of Though Secondly By way of eminency he might in that expression and no doubt he did so I persecuted the Church of God have his eye upon that famous Church of Jerusalem in the persecution and dispersion whereof he had it seems no mean hand Acts 7. 58. and 8. 3 4. As for Saul he made havock of Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he laid waste the Church entering into every house halling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by force and violence dragging them along the ground both men and women he committed them to Prison And the very truth is this is the most considerable instance if not the only one of Sauls Persecuting the Church of God 'T is true Acts 9. 1. 't is said And Saul breathing out threatnings and slaughters against the Disciples of the Lord but that only imports the wrath and fury that was in his spirit against them and resolution to persecute imprison waste and destroy them the usual issue of blind zeal for the Tradition of their Fathers in other places as he had already done at Jerusalem For which end he procures Letters to Damascus to bring men and women disciples bound to Jerusalem that he should find of this Heresie there But Oh the wonder of Love Before he arrive thither Christ way-layes him speakes from Heaven to him converts him and sets him upon preaching up that very way and truth he was thus violently persecuting and setting himself against So that not the visible Church indifinitely taken but some particular Churches of Jesus Christ and in especial and by way of eminency that famous Church at Jerusalem is intended 1 Cor. 15. 9. That which Mr. T. mentions in the 5 th place That the word Church is taken for the Church Topical i. e. A particular Church of Christ or a company of Believers dwelling in this or that place giving no themselves to the Lord and one another according to his will walking to gether in the fellowship of the Gospel and meeting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same place for the worshiping God in the same numerical Ordinances according to the prescription will and institution of Christ Acts 8. 1. 1 Cor. 1. 1. Ephes 1. 1. and many other places Of which Chap. 4. of S. T. we assent to as true But that we should ever subscribe 6thly To that dictate of the Animadverter That Church in Scripture is taken for a Church of a Country or Nation and then it is put in the Plural Number as the Churches of Asia Galatia Judaea being so dissonant to truth and contrary to the express language of the Spirit of the Lord he could never imagine For the Churches of Asia Christ tells us expresly they were Seven
than all is and shall be for your good 2. He speaks to the particular Church of Corinth of which neither Paul nor Apollos nor Gephas were Pastors or Teachers 3. He is condemning them upon the account of their crying up and preferring one before another upon the supposition of the excellency of gifts some thought they saw in one others in the other which caused them to side and tumultuate the one against the other To allay which amongst other things he tells them All is theirs whether Paul c. i. e. the gifts of the one and the other were for their use â—nd emolument as the Lord was pleased in his providence to cast them amongst them 4. He speaks of extraordinary unlimited Officers tâ—at were to continue but for a season and whilst they were fixed and â—etled in no particular Church so that the Corinthians might lay as much claim to them upon that account as any other Therefore National Ministers may be Ministers of Christ is this Animadverter's Logick whâ—ch when I purpose ludicrè sophisticare I may imitate him in What follows viz. That a man may be a Commissioner for approbation of Publick Preachers throughout a Nation as Mr. T. was when that was in fashion and so a National Minister or an Itinerant Preacher and yet be a Minister of Christ is not at all to the purpose 1. If Mr. T. look'd upon himself as such an one when he sate at White-Hall amongst the Tryers I know many of theâ— that then sate there did not And in the sense I speak of National Ministers as explained in the beginning of this Section he could not be one 2dly Some at least of the then Tryers were so far from being National Ministers that to my knowledge they were not Ministers at all but private Gentlemen whom the then Powers thought fit to entrust with the management of that affair Sect. 16. No National Church under the Oeconomy of the Gospel The National Church of England destitute of what Mr. T. makes essential of a true Church Somewhat more essential to a true Church than the truth of Doctrine of Faith the truth of Worship the truth of holy Conversation viz. Segregation and Aggregation proved The Aâ—imadverter's Argument retorted upon himself Though every defect of Order doth not nullifie a Church yet the defect of that Order that is of the essence of a true Church doth Of the Disorders of the Church of Corinth Their impertinent Allegation by the Animadverter of Synods the learned Whitaker's judgment of them and General Councils These no proof for National Churches Of many particular Congregations under one Presbyterial Government These may be yet no National Church The Church of Jerusalem but one particular Congregation meeting together in the same place for celebration of Ordinances How this Church was the pattern of all other Churches Mr. T. his Cavils refuted THe next attempt of Mr. T. in this Section is to prove a National Church so denominated from their subjection to some Canon-Rulers Ecclesiastical which is the National Church we are enquiring after or conveening by Deputies in some National Synod though not of Divine Institution is a true Church This seems at first blush to be a difficult task to assert a Church not of Divine Institution to be a Church of God for so 't is if a true Church his Temple Tabernacle in which he walks and dwells is to me such a Paradox as requires a strong brain and hard forehead to make good But Aquila non capit muscas nothing but what others despair of ever accomplishing is thought by daring spirits worthy the attempting We attend his proofs Thus he argues They may be a true Church who have all things essential to a Church and nothing destructive of its being such But a National Church may have all things essential to a Church c. Therefore Answ Very good We deny his minor Proposition that a National Church may have all things essential to a Church c. What saith he for the proof of it He tells us that a National Church may have the truth of Doctrine of Faith the truth of Worship the truth of holy Conversation besides which there is nothing essential to a true Church Answ But this is gratis dictum and without proof 1. That Mr. T. can give us an account of any National Church under the Oeconomy of the Gospel concerning which it may be affirmed that the truth of the Doctrine of Faith the truth of Worship the truth of holy Conversation did appertain to it i. e. if I do not much mistake him it hath been sound in Doctrinals the true Worship of Christ hath been managed and carried on in it and the particular members thereof i. e. the multitude of the Inhabitants of the Nation holy and righteous will not hastily be believed by such as have thought themselves concerned to look into these matters As for the Church of England we suppose he will not have the confidence to assert that it may be truly affirmed of it that the members thereof are so qualified The frequent staggering and shameful spewings through excess that we daily behold in no small number even of the Captains and chief of this Herd evince the contrary Of the soundness of their Doctrine we give an account Chap. 11. and of the truth of their Worship Chap. 8. But 2dly The Animadverter full well knew that his Antagonists look not not upon the particulars instanced in to be the Essentials of a Church We Country-folk are not wont to say that when the materials of an House are fitted and brought together the House is built there must be an orderly forming and placing of each piece in the building according to the Scheme or Platform thereof before this can be affirmed of it And therefore hic pes figendus he should have manifested the truth of his dictate that besides these there is nothing essential to a true Church We are apt to think that two things over and above whâ—t is instanc'd in by him are so essential to a true Church that without them it is not such 1. Segregation or separation from the wicked carnal formal hypocritical world and the worship thereof of which chap. 4. of the S. T. and in our Epistle to the Reader prefixt to this Treatise 2. Aggregation or a solemn gathering together by free and mutual consent into particular Congregations in the fear of the great God gâ—ving up our selves to him and one another according to his will to â—alk together in the fellowship of the Gospel in obedience to all the Institutions and Appointments of our dear Lord. 1. That thus it should be in Gospel-dayes the Prophets of old bear their Testimony Jer. 50. 5. Come let us †Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which points forth not a casual aggregation not a forc'd conjunction but a free and voluntary giving up themselves to the Lord and to one another 'T is used of such a conjunction
they were oblieged to fashion their building is not from hence proved 'T was of old prophesied of Christ That he should build his spiritual House or Temple and bear the glory Zac. 6. 13. which accordingly 't is said he did in which he was faithful Heb. 3. 3 5. How either the one or other can be affirmed of Christ if he not at all concerned himself with the figure or quantity of his House but left this to the prudence of men I am not able to conceive Certainly if there be any glory in the Structure 't is to be ascribed according to this Animadverters principles to the dreg and net of humane prudence and policy Man must bear the glory thereof not Christ which whether it be not plainly to justle Christ out of the Throne of his Glory and set up a Man of clay there a very Idol in his room let the judicious Reader determine 2dly Where any besides Christ is called The Foundation of this Building as this Animadverter asserts I know not I remember full well that the Apostle speaks of him as the alone Foundation 1 Cor. 3. 10 11. an expression wholly destructive of Mr. T. his Assertion 'T is true Eph. 2. 20. the Apostle tells the Ephesians They were built upon the foundation of the Prophets and Apostles i. e. on Christ the Foundation upon which they and all Believers that ever were in the world were built But he no where saith That these were the Churches Foundation And yet were this yeelded him it would be short of an evident demonstration of what our Animadverter introduceth it to evince viz. That many things appertaining to the outward figure and quantity of the Church were left to them to order and determine in and by their own private spirit What they did in this matter they had instructions from Christ to do were infallibly guided by the Spirit of the Lord in Yet were it further granted him That the distribution of Churches was in a great measure left to the Apostles doth it thence follow That others of the Children of Men Antichrist the Son of Perdition may distribute and figure them as they please and that in direct opposition to the figure and quantity of them exhibited by the Apostles in the first Institution of Churches in the world What more frivolous The worthy Parker proceeds The Material Temple had its breadth and its measure described most accurately by God shall not the Spiritual have its Wherefore then was that Reed given to John Wherefore a Command to measure the Temple Rev. 11. 1 To which Mr. T. 1st By way of Concession Each Congregational Church is the Temple of God The true Christian Church is shadowed by the Type of the Old Temple the several parts of which were of old most accurately described and measured by the command of God that men might know that this House was made by God that it is not of humane Structure God hath by his providence described the Spiritual Temple as well as the Material 2dly By way of Negation God hath not given us any such description of the outward fashion and order the breadth and measure i. e. the number c. of the Spiritual Temple as he did to Moses c. of the material Temple And afterwards God hath not determined the distribution and order of particular Churches so but that he hath left many things therein to humane prudence Answ And this Mr. T. calls an Answer to the forementioned Argument that any person not bereft of his understanding besides himself will deem it to be so he must not imagine The Question is Whether the Form of Churches be of Divine Institution Mr. T. deries it The learned Parker proves it is Because the Form of the Temple which was a Type of the Gospel Churches was so and God cannot be supposed to take less care of his Spiritual than he did of his material Temple What is our Animadverters reply Why the Form of Churches is not of Divine Institution He persists in his opinion without taking the least notice of the Argument advanced against it But seriously Sir persons of judgment and sobriety will either smile at your folly or pitty you for your self-conceit in such replies as these In my shallow judgement would he have removed this Argument out of his way he should either have proved that the material Temple of old was not typical of Gospel-Churches or that the figure and model of it was not of divine Institution or that though both these are true which he grants the consequence is not valid that therefore God hath instituted the form of his New-Testament-Churches which when he shall be able to prove that the Antitype must not correspond with the Type or that Gods care was more about his material than his Spiritual Temple he will be supposed to say someting but till then though he cry till his Lungs crack falleris Parkere falleris though he may amuse the simple with his noise of words the intelligent Reader will discern his weakness and nakedness 2dly Gods describing the Spiritual Temple as well as the Corporal by his providence is a certain kind of Gibberish I understand not he describes both in his Word To that Question Wherefore then was the Reed given to John Wherefore a Command to measure the Temple Rev. 11. 1. Our An madverter Replies It was not that he should set down the figure or quaâ—tity of each particular Church or the number of Persons that are to belong to it c. but his measuring the Temple was his understanding the the extent of it i. e how large and how narrow the Church should be in after-times in what estate of Peace or Persecution c. Answ But these are his wonted dictates without any tender of proof 1. The Temple of God was typical of the New Testament Churches who are therefore here represented under the notion and similitude of the Temple 2. These had hitherto during the first ten Persecutions remained in some measure of Purity and consonancy to the first Institution 3. But now they were to contest with another an Antichristian Beast therefore measure them saith the Angel to John with a Reed Let them look to it that they mend what is already amiss in and amongst them by and that they swerve not from the measuring Reed or Rule for therein will lie their safety as we know it hath done from Antichristian defilements 4. The Golden Reed is the Word of God which though in it self precious and excellent as Gold to the men of the world and the carnal Antichristian Church it 's accounted and used as a Reed a mean and contemptible thing though it is indeed like unto a Rod the Rod of Christ's strength it is by which he ruleth in the midst of his enemies That there should be a Command given forth to measure the Temple the Churches by this Reed if their Form were not instituted and appointed therein is not to
be imagined upon that supposition a measure of them by it were impossible to be taken 5. The measured Court saith the learned Mede setteth forth the primitive state of the Christian Church conformable to the Rule of Gods Word The measuring is an allusion to Ezek. 43. 7 to 10. or to building viz. That what the drawing of the Platform is to Builders the same is Measuring to God in the language of the Prophets i. e. the state of the Church figured thereby is God's workmanship 6. The measuring is as was said a clear allusion to Ezek. 43. 10. but that measuring was in order to the shewing the form of the House Let them measure the pattern ver 11. Shew them the form of the House and the fashion thereof therefore the measuring here must be for the same end too Mr. Parker further argues If God when the Church of the Jews is call'd to the Faith designs the quantity longitude latitude thereof it cannot be imagined that he hath left the dimension of the Gentile Churches to humane pleasure But when the Church of the Jews is called to the Faith he designs the quantity c. thereof Therefore Mr. T. replies 1. That the Holy City is the visible Church of the Jews c. Or that the measuring it was to design the quantity of particular Churches is not probable Answ But this is more than probable that the Holy City be it what it will is exactly formed and figured by the Lord as the measuting the City the Gates the Walls thereof doth abundantly evince If you take it for the converted Jews as some learned men do or the Gentile Churches after the fall and ruine of Antichrist to which it may be Mr. T. rather enclines 't is not probable that God should then take such exact care about the forming and figuring of the Church-societies of these and in the mean while leave his present Churches to the good pleasure of the children of men and those none of the best neither 2dly He tells us Inasmuch as the Apostle Rom. 11. 25. asserts that all Israel shall be saved he might better argue for a National Church of Christ's Institution from the visible Church-state of the Jews at their future calling than for a Congregational Church Answ 1. But then he must argue that some Church-form is of divine institution which would overturn his present structure 2. He must first prove that the Jews Church-state upon their conversion will be National which the Apostle's words all Israel shall be saved do not evince for so they may be though formed up into particular societies as some learned men think they shall 3. God's designing more diligently the quantity c. of the Jewish Church at their calling hereafter and leaving the dimension of ours to humane choice may be done Mr. T. tells us out of more special love to them Answ 1. But pag. 39. he tells us That God's leaving things appertaining to the New-Testament-Churches to be set down by man more than he did to the Jewish-Church is an Argument of greater love and care to the New-Testament-Churches than to them This needs a Reconciler 2. However he neither manifests that God bears greater love to the Jews than Gentiles which to speak properly he cannot do nor that if he did so he should bear so little love to the New-Testament-Churches as to leave them wholly to the forming of the sons of men What he adds fourthly in answer to what is further argued by Mr. Parker that the Church is compared to a City but no City is so negligently administred by man that no regard is had to the bounds and lin its thereof is greatly impertinent for though it may consist with the prâ—dence and care of good Princes to leave many things to the choice of some in the City incorporated as the ordering their Meetings c. â—s shall be found most convenient for them yet to take no more care thereabout than to suffer the City to grow up into the compass of a Shire a Nation would scarce be accounted consistant with that prudence and wisdom which should be in them And thus far of Mr. T. his reply to the famous Parkers Arguments for the Divine Institution of Churches For a close of this Section we shall briefly propose twelve Arguments for the further clearing of the truth That the Form of Churches is of Divine Institution which our Animadverter may answer at his leizure Argum. 1. If the Form of the Church be not of Christ's appointment 't is not so either because it was not needful or because Christ was not careful faithful or sufficient to institute or ordain it But neither of these is true To assert the latter were blasphemous c. That 't is needful is evident 1. There are some duties which cannot well be performed but upon supposition hereof as Mat. 18. 15. 2dly The care of the Apostles to bring such as they converted into Church-order 3dly Their diligent instructing them in their duty as members of particular Bodies and Congregations 4thly Christ's owning them who walked together in such Societies affording them his Presence promising it to them and that in opposition unto Babylonish Assemblies of the formings of man abundantly evince the needfulness thereof Besides 5thly If it be not needful they are bloodily cruel who persecute men to the loss of Estates Liberties Lives and give them up to the Devil by the sentence of Excommunication For no other reason but for refusing communion with their National Church or denying its form and frame to be of the institution of Christ. Arg. 2. If the Form of the Church be not of Christ's appointment then there must be more Lords over the Church besides Christ for the forming or figuring of Churches pro libito is an act of Lordly Authority But there cannot be more Lords over the Church besides Christ Isa 33. 22. 1 Cor. 8. 5. Jam. 4. 12. Therefore Arg. 3. If the Form of Churches be not of Christ's appointment Then is it in the power of man without any precept or authority from Christ to add to or take away from the Body of Christ for so are particular Churches as we have proved But this is contrary to 1 Cor. 12. 18 27. with Rom. 12. 4 8. Therefore Arg. 4. That which the Apostles practised in pursuance of the Commission they received from Christ is undoubtedly an Order and Institution of his But the gathering of Disciples into particular Congregations the Apostles practised in pursuance of the Commission they received from Christ Mat. 28. 19 20. with Acts 2. 41 â—2 43. Therefore Arg. 5. If the Form of Churches be not of Divine Institution Then the Church of Christ is either not his Palace Kingdom or Christ hath not that care over his Palace and Kingdom as the Princes of the world have over theirs But both these are false and highly injurious to Christ Therefore Arg. 6. That Church to which Christ hath enjoyned his
that a conformity to any thing that God had revealed and determined as our duty had upon that account been our bondage 'T is the liberty joy and delight of the Saints to do his will Psal 119. 45. 1 Joh. 5. 3. Psal 19. 8. 119. 111. Such kind of weak impertinent arguings asserted with state and confidence as is the manner of the man must he be content to deal with who undertakes the consideration of what is proposed by this Animadverter But to recite these Arguments had been Answer sufficient to the judicious and intelligent Reader We attend his further motion Sect. 20. God had designed his own Officers for the management of the affairs of his House Who they are may be collected from Ephes 4. 11. The Animadverter proves not that Arch-Bishops c. do the work of the Ministers of the Gospel are commissionated by Christ His apprehension when he took the solemn League and Covenant not the same as now The extensiveness of the Priviledges of the Saints under the Gospel-Oeconomie What things were wanting to the Jews under the second Temple which they had under the first The Election of Ministers the peculiar Priviledge of the Church That it was practised by the Saints in the first Ages granted by the Animadverter Many things charged upon the Saints then living that are false Neither former disorders nor present distempers amongst the Saints any sufficient Warrant for the changing an Institution of Christ. The Priviledge of Women asserted from Scripture and learned Writers Of the Decree of the Council of Carthage 1 Cor. 14. 34 35. 1 Tim. 2. 12. explained What is to be done in case of difference in the Congregation touching the election of Officers MR. T. in his 21. Sect. proposes the 5th Query in S. T. to consideration viz. Whether God hath not now as then under the time of the Law designed the several Officers and Offices his wisdom thought sufficient for the management of the affairs of his House so that the Invention of new ones by the Sons of Men is not only needless but a daring advance against the soveraignty care and wisdom of God over his Churches To which after a large harangue touching Moses the 70 Elders Joshua the Judges David and other Kings the Prophets Aaron and his Sons with the Levites whom the Lord appointed for the management of the affairs of his House having also learnedly told us that God hath not in the Christian Church designed such Officers and Offices as these the twelve Disciples and amongst the rest Peter to whom he seems to assert a Primacy by way of promise to appertain He resolves the Question in the affirmative Tells us that who the Officers of Christ's designing are may best be gathered from Eph. 4. 11. of which we have formerly spoke in Chap. 3. of S. T. As for what follows when Mr. T. shall prove 1st That the Arch-Bishops Bishops c. of the Church of England do the works enjoyned by Christ and his Apostles to the Ministers of the Gospel 2dly That every one that doth those works though not Commissionated by Christ thereunto nor performing them after the order appointed by him is a Minister of Christ 3dly That its lawful for the Sons of men to make more degrees of Ministry one above the other under new Names Titles with maintenance forreign to the maintenance of Christ employed in works he no where charges upon them to do than Christ ever instituted appointed shall look upon our selves as concerned in what he offers in this Section But till then we shall neither trouble our selves or Reader with his Lordly dictates which being tendred without proof may righteously be rejected by us Only thus much I would tell him in his ear That if he had when he took the solemn League and Covenant the same apprehension of this generation of men he now seems to have he did very wickedly to swear to endeavour the extirpation of Prelacy i. e. as in the Covenant is explained Church-Government by Arch-Bishops Bishops their Chancellours and Commissaries Deans Deans and Chapters Archdeacons and all other Ecclesiastical Officers depending on that Hierarchie What Durst he sware to extirpate the Ministers and Ministry of Christ as he now supposeth them to be But Tempora mutantur nos mutamur in illis In Sect. 22. Mr. T. takes notice of the 6th enquiry in S. T. touching the extensiveness of the Priviledges of the Saints under the Gospel whether not commensurate with theirs under the Law which if understood of Saints in appearance or the visible Church he tells us The visible Church of the Jews had in some things greater Priviledges as those mentioned Rom. 9. 4 5. 3. 1 2. and are they not as much committed to the Church and People of God now so that these Texts are little to his advantage together with Gods revealing his mind to them by Urim and Thumim extraordinary Prophets and many more which he not being pleased to particularize to us we shall not turn aside to make enquiry after But to those instanced in we Answer First That the Church and People of God are destitute of some of the Priviledges mentioned is granted and so was the Church of the Jews after their return from the Babylonish Captivity The Rabbies tell us That in the second Temple there were five things wanting which had been in the first 1. The Ark with the Mercy-Seat and Cherubims 2. The fire from Heaven 3. The Urim and Thummim Ezra 2. 63. Neh. 7. 65. whereby the Lord never answered them more 4. The Majesty or divine presence whereby they seem to mean the Oracle in the most holy place where God hath dwelt between the Cherubims Psal 80. 2. Numb 7. 89. 5. The Holy Ghost or the Spirit of Prophesie which was not in the Prophets after the second year of Darius after Haggai Zechariah and Malachie had finished their Prophesies Secondly The Inference of the Animadverter is weak Believers or visible Saints under the Gospel have not some things with which the Church of the Jews was priviledged therefore their Priviledges are not as extensive which notwithstanding they might be yea abundantly more extensive The first Temple upon many accounts was more glorious than the second which wanted as was but now remarked many things wherein its glory lay Yet Hag. 2. 9. the Prophet tells them that the glory of the latter house should be greater than of the former which it was though it had not the same things for its ornament and glory upon other accounts viz. it s being honoured with the bodily presence of Christ there c. Of the Priviledges of the Gospel-Churches and their super-eminency with respect to the Old-Testament-Church we shall not now treat They are delivered from the Yoke of Ceremonial Observances have the Gospel unvailed preached amongst them 2 Cor. 3. 18 c. Nor need we the intendment of our present enquiry being only this Whether the solemn deputation of
of wisdom nor faithfulness in Christ he did foresee what parts of Worship were and should be requisite and what parts were essential and necessary to be observed were determined in Scripture as for accidental things they were left to the prudence and authority chiefly of Rulers Who told him so This canting he surely learned of the Romish Cabal Christ was faithful in that he revealed what was his Fathers will in Spirituals but for Externals appointed but a few things and left the rest to be ordered under general Rules as it should be found convenient in after times Answ 1. These are Mr. T. his dictates of which you must expect his proofs when he hath greater leisure but in the mean while no man can reasonably be blamed if he refuse to subscribe to them 2dly If Christ hath determined what parts of worship are essential and necessary to be observed as he grants this part of the Controversie is at an end and must be by him acknowledged to be so till he have proved First That there are accidental parts of Instituted Worship Secondly That unnecessary trifles may be added to the essential and necessary parts of Worship as parts thereof Thirdly That what Christ thought not necessary to be observed is necessary to be observed because men think so But 3dly Would Mr. T. would direct us to the place where Christ hath granted that power to the Rulers or any else to add what they shall judge convenient to his Worship he being Head of his Body the Church and King of Saints we suppose he will not have the confidence to assert they may do this without his leave the doing so being a plain usurpation of his Throne and Kingly Authority I have read over the New Testament more than once and must profess I find not the least intimation of any such thing therein but the contrary 4thly We do not understand how Christ could be faithful if he revealed only what was his Fathers will in Spirituals and neglected to do so with respect to Externals as Mr. T. intimates when he was to reveal the whole will of his Father to his Church and for that end came into the world John 1. 18. Heb. 1. 2. Nor 5thly Can we conceive how it consists with the wisdom of Christ to leave it to men the greatest and wisest of them to determine what is fit and convenient to be added to his Worship because nothing is more evident than that they are incompetent Judges hereof Their folly herein being frequently remarked in the Scripture Jeroboam thinks it convenient that the People worship at Dan and Bethel and that they have golden Calves as visible representations of that God whom they worshipped Ahaz thinks it decent and convenient that a stately Altar the pattern whereof he had seen at Damascus be set up by the Altar of the Lord that was at Jerusalem which things were the provocation of the eyes of his glory The truth is the wretched additaments of the Sons of men to the Worship of Christ owe their original to this one abominable figment of Mr. T. That what is by men thought convenient in the Worship of Christ is left to be ordered by them In the Papacy Holy Water is by Pope Alexander thought to be convenient to be reserved in Temples to sanctifie the People and drive away Devils So is the Dedication of Temples by Pope Higinus That all of ripe years do every Easter receive the Sacrament by Pope Zephirinus That Priests Stand when the Gospel is read by Pope Anastatius The Letany by Pope Gregory Confirmation of the Baptized by Clemens as 't is said though many of these things are antedated and ascribed as to their Original to persons that would have abhorred them Scultetus Med. Patr. p. 1. l. 11. c. 10. saith Of all the Epistles of the first Popes no man that reads them attentively but acknowledgeth them to be forged The Epistles Decretal which pass under the Names of Clement c. are all forged and that for six Reasons saith Perkins The like saith Dr. Prideaux in his 9th Orat. de Pseudoepigraphis Sect. 3. The Celebration of the Mass upon the Altar by Xistus or Sixtus The Distinction of Parishes by Dionysius with a command to Preachers to keep within their Bounds The singing the Creed by Pope Marcus The Glory to the Father to be said after the Psalms And the Order of Queristers or Singing-Men by Pope Damasus The Dedication of Churches by Bishops by Foelix Pope Stephen the 7th thinks it convenient to Degrade all that had taken Orders from P. Formosus he himself gives them new ones John Sicco the Successor of Silvester an 1003 makes a Decree that the election of the Roman Popes should belong only to the Roman Clergy without the consent of the People because the People are to be led and not followed he establisheth the Feast of All Souls P. Urban An. 1096 ordained That no Clergy or Layman should eat Flesh from Shrovetide to Easter Innocent the third ordained Transubstantiatioâ— yea the Fathers of the Council of Constance publish a Decree in these words Although Christ after Supper hath instituted and administred to his Disciples this venerable Sacrament under both kinds of Bread and Wine yet notwithstanding the Authority of the sacred Canons the laudable and approved custom of the Church hath observed and doth observe that this Sacrament ought not to be finished after Supper nor administred under both kinds and seeing this custom hath been according to reason brought in and a long time observed by the Church and holy Fathers it is to be held for a Law Concil Const. Sess 3. And if the case be so with us as is suggested by this Animadverter 't is not to be thought that our condition is in the least better'd by the removing the carnal ordinances of the Jews 't is by many degrees worse than theirs They had a stinted number of Ceremonies of the institution of the Lord We have an innumerable company of the devising of man nor any security but we may have a thousand more for if â—â—e Rulers shall judge them convenient they may ordain them and we are bound to submit unto them if Mr. T. his Doctrine be true But blessed be the Lord things are far otherwise Christ hatâ— not broken the yoke of the Jewish observances off the necks of his Disciples to have them become such servants of men as to stoop to every Theatrical and Ludicrous Ceremony that under the notion of Conveniency shall be by them thought fit to be imposed on them If he hath let Mr. T. produce one Scripture in which he hath so done if not we expect he manifest so much Christian modesty as to retract his over-confident Assertion that Christ hath under general rules left what relating to the externals of Worship was to be added to be ordered as it should be found convenient in after-times We further add in S. T. That 't is not lawful
where it cannot be otherwise interpreted therefore we must depart from the proper notation of the word where the context of the place doth induce us and the practice of the Church and People of God in after-generations to abide by it is not tolerable arguing His next Exception is 3dly None are said to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but Paul and Barnabas and they are said to do it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for them viz. tâ—â— Church or Disciples Answ 1. Nor is it necessary that we affirm any other so to do They herein presiding over them and regulating the whole affair according to the instructions received from Christ bear the name of the whole work though the Votes and Suffrages of the Disciples were in it also The Apostles ordained by Suffrages viz. the Suffrages of the Church Elders for them But this proves not that the Vote of the Disciples was excluded it rather evinceth the cantraâ—y Yet 2dly Why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be rendred creating by Suffrages or ordaining for them I do not understand It may every whit as properly be rendred with them viz. with the Church or Disciples For so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is frequently rendred so Mat. 13. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye root up also the Wheat not for but with them Act. 17. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reasoâ—ed with them Heb. 8. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for finding fault with them and in many places besides That it should be so rendred here is evident 1. 'T is consonant to the practice of the Saints then and in after-generations as is known 2. How Paul and Barnabas may be said properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to ordain by Suffrages alone by themselves every understanding is not able to reach render the word with them i. e. with the Disciples and the câ—se is plain â—nd evident viz. the Apostles with the Church or Congregation of Believers by Suffrages and Votes ordained Elders which is the matter enquired after So that whatever this Animadverter is able to say to the contrary this Scripture proves the power of particular Churches to elect their own Officers and therefore if the present Ministers have not received a Commission from Christ thus mediately by the election of some one or other particular instituted Church of Christ if they pretend not to it have it in derision come barely with a presentation from a Patron Ordination Institution and Induction from a Lord-Bishop things forreign to the Scripture and impose themselves upon the People whether they will or no as it may most truly be affirmed of them they are not Ministers of the Gospel nor may be heard as such But Mr. T. hath somewhat more to adde he tells us 1. That it will be hard for us to prove that the Parish-Churches in England are not particular instituted Churches of Christ Answ 1. Of what is hard or easie for us to do or any man else our Animadverter seems a very incompetent Judge 2dly He is not ignorant that this is already done to our hands by several learned men and 't is sure no difficult task actum agere to do over again what we find done to our hands before He further affirms 2dly It will also be hard to prove that the Ministers of England are imposed on the People whether they will or no. Answ 1. The generality of the People of England will attest the verity hereof who for the most part know not their Minister till he comes to them with his Orders nor is their Consent touching his Reception desired or at all significant with respect to his exercising an office-Office-power over them 2dly What they do in London and some few particular places where the Inhabitants it may be are the Patrons is not considerable or worth the minding 1. For the most part they are imposed upon the people whether they will or no. 2. Were they chosen by their Parochial Inhabitants they were never the nearer Ministers of Christ Because 1. That their choice hath not the least influence upon their being constituted such 't is the Bishops Ordination that in this matter doth all 2. The Parish-Churches of England are not true Churches of Christ which we demonstrate 1. Where there is not the true matter of a Church there is not a true Church But in the Parish-Churches of England there is not the true matter of a Church Therefore The Minor which alone is capable of a denial is evident That only is fit matter of a Church which corresponds to the matter of the Primitive Churches planted by the Apostles These were Saints Ephes 1. 1. Col. 1. 2. Holy Brethren 1 Thess 5. 27. Such â—â— were not of but called out of the World Joh. 15. 18 19. whom God had received Rom. 14. 3. Such as please Christ and are dearly beloved by him Eph. 5. 29. are built upon the foundation of the Prophets anâ— Apostles Eph. 2. 20. have the Spirit of Christ Eph. 4. 4. are built up together an holy and spiritual House to God 1 Pet. 2. 5. God 's House 1 Tim. 3. 15. Heb. 3. 6. are living Stones a chosen Generation a Royal Priesthood an holy Nation a peculiar People v. 9. faithful in Christ Jesus Eph. 1. 1. The sons and daughters of the Lord God Almighty 2 Cor. 6. 17 18. Christ is said to be their Husband their Head They his Bride Eph. 5. 23. Col. 1. 18. his Temple 1 Cor. 3. 16. Now he must have a brow of brass that shall affirm that these Characters are applicable to the Parish-Assemblies of England when they themselves will confess they appertain not to them Are Drunkards Swearers Revilers Persecuters of God and Holiness loose prophane scandalous livers of which these Assemblies for the most part are constituted and made up Saints holy Brethren such as are called out of the World c. None will dare to aver it 2dly Where there is not the true form of a Church there is not the true Church But in the Parish-Assemblies of England there is not the true form of a Church Therefore The Minor which is alone liable to exception is evident The form of a Church consists in the free and voluntary embodying together of Saints giving up themselves to the Lord and one another according to his will as we have already proved Now this cannot be asserted of the Parish-Assemblies Those Civil divisions for they are no others were of the institution of man as we have demonstrated And to this day they are held together by penal Statutes and Ordinances such as never came into the heart of Christ to establish 3dly There where there is not the Church-power that of right belongs to a true Church of Christ there is not a true Church of Christ But in the Parish-Churches of England there is not that Church-power nor as such are they capable of it Therefore The Minor which alone is to be proved is perspicuous 1. The power of electing their own Officers
not What he adds is most frivolous 't were wicked and abominable in our addresses to God to call him Molech Milcom Malcham Jove but that therefore if the names of Idols be to be abolished we may not call him King Lord Jehovah because some of the fore-mentioned Titles so signifie and others as 't is thought were derived from these names of God is most absurd Christ is called Priest he is truly really so and upon the account of his once offering up himself for the sins of the people before any Mass-Priest was thought of in the world that therefore the name of Priests may lawfully be applied to a company of persons accounted Ministers of the Gospel which was a title assumed by the most idolatrous generation of men professing themselves to be of the same order when such as these pretend to be are no where in the Scripture so called will not in haste be proved We manifest in S. T. 1. a further agreement betwixt the Priests of England and Rome 2. They are both Deacons before they are Priests 3. Ordained to their Office by a Lord-Bishop or his Suffragan 4. Both presented by an Archdeacon or his Deputy with these words Reverend Father I present these men unto thee to be admitted to the Order of Priesthood Our Animadverter replies These are granted and avouched as not Popish but justifiable and agreeable to Orthodox Antiquity Answ 1. That these things are not Popish are avouched without proof They are exactly extracted out of the Pope's Portuis not retained in any one of the Reformed Churches but ejected as the sowr leaven of Popery 2dly That they are justifiable is said not proved Mr. T. should not talk thus confidently of Orthodox Antiquity when he knows 't is of all things the most difficult to determine what things are agreeable to Orthodox Antiquity 3dly Nothing will justifie what we do in matters Divine but the Scriptures Orthodox Antiquity is not sufficient Hear what Basil saith If whatever is not of Faith is sin as saith the Apostle but Faith is by hearing and hearing by the Word of God without doubt whatever is without Divine Scripture since it is not of Faith is sin So Hilarie ad Constant Augustine Tertullian de praescript cap. 15. 8. Hierom in Mat. 23. and Lactantius Humane Precepts have no weight which want Divine Authority lib. 3. c. 27. Theophylact saith 'T is Diabolical to account any thing Divine without the authority of Divine-Scriptures that is Divine which is Apostolical nor is it â—o be sought any where without the Scripture lib. 2. Paschal The saying of Ignatius is worthy to be written in letters of Gold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ is our Antiquity Yet 4thly the Animadverter cannot justifie these things from Orthodox Antiquity any better than the Papists can justifie their Oyl Spittle Salt in Baptism their orders Eccâ—â—siastical of Exorcists Acolytes And indeed his arguing and Baronius's for these seems to be much a like although there is mention made in Scripture only of Bishops Presbyters and Deacons yet saith he Ignatius in those counterfeit Epistles you must understand that pass under his name mentions more so that it is necessary that either they were in the Apostles time or at least were approved of by them By such Orthodox Antiquity Mr. T. may soon justifie not only the forementioned practices of our Clergy but all the inventions of the Romish Bawd 'T is a trick of the Devil saith Augustine under the pretext of Antiquity to commend fallacies to us de quaest Vet. Nov. Testa q. 14. some things seem'd to be new that were indeed ancient as Christ's Doctrine to the Pharisees Christian Religion to Celsus and his Pagans some things seem to be ancient that are but the impostures cheats and fallacies of the later dayes We add in S. T. 5thly The Priests of Rome must be ordained to their Office according to their Pontifical the Priests of England according to their Book of ordering Priests and Deacons which is taken out of the Popes Pontifical To this Mr. T. returns the same answer that Arch-Bishop Whitgift gave the summe whereof is 1. That what is good in the Popes Pontifical if in our Pontifical our Pontifical is never the worse for having it Answ That nothing but Divine Institution in the Scripture of the Lord renders any thing good consider'd as it relates to the Worship of God as such we have already proved In such cases to talk of things as good for which no precept instituting them can be produced is to talk without book 'T is diabolical saith Theophylact. He proceeds 2dly 'T is most false that the book of ordering Ministers is word for word drawn out of the Popes Pontifical Ignorance and rashness drives you into many Errours Answ 1. Why the Book of ordering Ministers should be called a Pontifical if not from the chief Pontifice of Rome I understand not 2. We say not that the English Pontifical is taken word for word out of the Popes but that it is so i. e. for the substance thereâ—f 3. I have often observed that persons most guilty of ignorance and rashness have been most free in charging their Antagonists therewith Thus fares it with our Animadverter as is evident to the eye of an ordinary Reader from the view of the ensuing parallel Romish Pontifical 1. Tempora ordinationum sunt c. The times of ordination are the Sabbaths in omnibus quatuor temporibus Rom. Pontif. de ordinibus conferendis 2. Ordinationes Sacrorum Ordinum The ordination of holy Orders shall be in the times appointed and in the Cathedral Church the Canons of the said Church being present thereat shall be publickly celebrated in the time of Divine Service ibid. 3. They are taken to the order of Presbytery who have continued in the Office of a Deacon at least a whole year except for the profit and necessity of the Church it shall otherwise seem good unto the Bishop ibid. 4. Episcopus autem Sacerdotibus but the Bishop Priests being adjoyned to him and other prudent men skilful in the Divine Law and exercised in Ecclesiastical functions shall diligently examine the persons age of him that is to be ordained 5. Nullus ad ordinem None shall be admitted to the order of a Deacon before he be twenty three years old nor to the order of Presbytery before the twenty fifth year of his age 6. Archidiaconus offerens The Arch Deacon presenting those who are to be promoted to the order of Deacons each of them being decently habited unto the Bishop sitting in his seat before the Altar saith Reverend Father 7. Pontifex c. The Bishop shall ask Do you know them to be worthy the Arch-Deacon shall answer As much as humane frailty suffers me to know I know and testifie that they are worthy 8. Pontifex The Bishop shall speak to the Clergy and People If any one hath ought against thâ—se persons let him come forth and with confidence speak for
already answered We add 9thly The Popish Priests wait not the Churches call to the Ministry but make suit to some Prelate to be ordained Priest and giving money for their Letters of Ordination so the Priests of England Mr. T. replies To offer a person's self for ordination is in some case a duty 1 Tim. 3. 1. Isa 6. 8. Answ 1. The Scriptures produced prove not his assertion Isa 6. 8. is sufficiently remote from any such thing there 's not the least mention of Ordination therein it s only a testimony of Isaiah's readiness to obey the voice of the Lord in going forth to bear a testimony for him against an untoward rebellious people 1 Tim. 3. 1. only tels us that he that desires the office of a Bishop desires a good work i. e. as say our Annotators is inwardly moved by the Spirit of the Lord thereunto which he may do and yet I hope wait the Churches call thereunto Besides 2ly Should this be granted it signifies little till he prove that it 's the duty of any with the neglect of the Churches call to this Office to seek ordination thereunto from an unscriptural Prelate which is that we charge upon them which Mr. T. knows they do He tells us 2dly Giving money for their Letters of Ordination is only Wages to the Register for writing Answ 1. Be it so that they give money for their Letters of Ordination is all that is asserted by us which Mr. T. grants they do 2. 'T is well if there be no Simony as it 's call'd found amongst them 3. If provision be made against the Registers exacting over-much by the Canons of the Church of England he informs us that the same provision is made by the Popish Trent-Council The Parallel in this particular holds good We say 10thly The Popish Priests are ordained to their Office though they have no Flock to attend upon So the Priests of England Mr. T. replies The Priests of England are not to be ordained without some title according to Can. 33. even the Trent-Council hath made some provision thereabout Answ 1. Mr. T. doth well to consociate the Canons of the Church of England and the Church of Rome in the Trent-Council together they are in not a few things near of kin 2. However I cannot but stand astonished at his confidence in telling us that the Priests of England are not to be ordained without some title according to Can. 33. when that Canon saith expresly That they may if a Fellow or in right as a Fellow or to be a Chaplain in some Colledge in Oxford or Cambridg if a Master of Arts of five years standing that liveth of his own charge in either of the Universities if to be shortly admitted either to some Benefice or Curatship then void or if the Bishop do after his admission into the said office keep and maintain him with all things necessary till he prefer him to some Ecclesiastical Living 3. But it may be the Animadverter by title means some one of those things mentioned To which I shall only say that if so he doth openly prevaricate pretends to answer to what he speaks not one word such Titles are supposed to be without a Flock to attend upon What he adds of Ministers being necessary for Armies c. is nothing to the purpose This proves not that they may be ordained Ministers without a Flock to attend upon which they may have and by them be sent forth for the works mentioned for a season We know it hath been the practice of the Churches so to do 2. Privâ—te Brethren may act for the supply of the services mentioned and frequently have done so nor indeed do I conceive how any can act therein in any other capacity Which is not incongruous to Acts 23. 2. as this Animadverter suggests which speaks not a tittle of their ordination to the Office of Ministry which they had before but only a solemn commending of them by Fasting and Prayer to the Blessing of the Lord by the Church in the Service they were now setting upon in which they testified their consent by the laying on their hands as say our Annotators To the 11th Parallel viz. That the Priests of England must swear Canonical Obedience to their Ordinary as the Priests of Rome Mr. T. only saith That 't is true at their institution into Benefices they do so but it is so bounded that it is not intolerable 't is nothing like that which is required of the Papists Answ 1. The Parallel herein betwixt the English and the Popish Priests is acknowledged which is all we affirm 2. That the Oath is tolerable that 't is nothing like the Oath of Canonical Obedience tendred to the Popish Priests is only affirmed by Mr. T. without proof that was the copy and pattern of this as he cannot be ignorant The 12th Parallel touching their leaving their Benefices for advantage-sake without consent of the People The 13th touching their special Licence to preach without which they must not from â—he Prelates though thereunto before ordained The 14th touching their subjection to be silenced by the Prelates betwixt the Ministers of England and Rome he grants to be true nor saith he any thing by way of reply that deserves the taking notice of To the 15th viz. the Popish Priests are not of like and equal power degree and authority amongst themselves but are some of them inferiour to others herein as Pastors to Archdeacons Archdeacons to Lord-Bishops Lord-Bishops to Arch-Bishops so the Priests of England Our Animadverter replies 1. Inequality is judged to be in the Elders of the Primitive Churches by the inscription of the seven Epistles to the Angels of the seven Churches of Asia Answ But this rather proves there equality to each is a several Epistle directed whereas had there been one Arch-Bishp or Superintendent over them one Epistle had been sufficient and had been no doubt directed to him He adds 2dly It hath been in some sort in all well-ordered Churches and is necessary to setled order Answ These are his dictates which he is not at leasure to prove The Church of Rome in the Apostles dayes of Corinth Ephesus were as I remember well-ordered Churches yet cannot be manifest any inequality amongst their Elders No Superintendent Lord-Bishop or Arch-Bishop as I read of 2dly What thinks he of the Church of the Waldenses were they well-ordered Churches They were from the beginning without this Superiority of Elders one above the other The like may be said of most or all the Reformed-Churches The Churches of Helvetia reckoning up the degrees of Arch-Bishops Suffragans Metropolitans Deans Subdeans tell us plainly they are not sollicitous about them That the Apostles Doctrine touching Ministers is sufficient for them cap. Confes. Helvet poster c. 18. And afterward there is one and the same equal Power and Function in all the Ministers of the Church and though in process of time one was chosen from amongst the rest to preside in
which yet they do but rarely if at all is not the Succession pleaded for by our Prelates They care not for Preaching hinder oppose it many of them dreading it as the Engine in the hand of the Spirit that would shake their Kingdom and utterly overturn and demolish it so they may have their Lordships Pleasures and Pallaces 'T is not indeed Antichristian for me to confess the Apostles Creed because it is conveyed to our hands through the Papacy for however it cannot be so called because the Apostles were the Formers of it which they were not yet the matter thereof being except in one Article bottom'd upon the Scriptures I ought to confess it But this is remote from what he is pleading for viz. A personal succession of Bishops through the Papacy receiving their Power and Authority from the man of Sin which I say still whilst the Bishops pretend to they do therein proclaim their shame and yeeld the matter in controversie though their Advocate shamefully prevaricates that he may with a multitude of words cover their nakedness omitting the consideration of what was incumbent upon him especially to have removed out of the way viz. The Arguments produced to evince That the Apostles as Apostles had no successor in that their Office Which if it remain good the present Bishops most assuredly cannot be their Successorâ— as Apostles He adds 5thly That Bishops as a Superior order or degree above Presbyters were not dreamt of in the world for several hundreds of years after Christ he thinks can hardly be made good but he wisely reâ—reats with a Protestation that he will not enter the lists with respect to that point The truth is he knows it hath been proved and that with that strength of evidence that he cannot bear up against That Clemens his not takeing notice of them as distinct from Presbyters is ballanced by the passages in Ignatius his Epistles which I am perswaded he rejects as spurious and counterfeit I am sure it were easie to manifest them to be so it is already done by others is such a pitiful covert that a man would never fly to but in case of extreme necessity when he knows not what to say Lombards words import he grants that the order of Bishops above Presbyters was not known till after the Apostles dayes and if so they are no order of divine institution in which he once more perfectly yeelds the cause they are not of the institution of Christ in the Scripture Though he cannot prove that by the primitive Church Lombard means the Churches in the dayes of the Apostles his words seem to import somewhat more And Bellarmins himself acknowledgeth that the name of Elders was given in common to Bishops and Elders And Eusebius lib. 5. c. 24. calls Victor Anicetus Pius Telesphorus Xistus who was almost three hundred years after Christ Bishops of Rome Elders And the learned Whitaker ingenuously confesseth That betwixt an Elder and a Bishop there was of old no difference That such Bishops as are now in the Roman Church in the English Church we may as truly say were from the beginning is most false and can never be proved There were then more Bishops i. e. Pastors of one Church Act. 20. 17. contr 2. q. 5. c. 6. p. 284. But Mr. T. tells us 'T is enough for his purpose if the office be found in Scripture though not their Superiority Answ And is this your pleading for your Clients Seriously Sir you would discourage any person in the world from entertaining you as his Advocate when you are exposing your Client thus to ruin by your own pleadings at every turn The question is whether the office of Lord-Bishops which as such consists in there Superiority jurisdiction over the Priests and Ministers of England be of the institution of Christ Saith Mr. T. their Superiority is not Very good what needed so many words to no purpose 't is well however he will be so ingenuous as to confess at last that the juridicial office of Lord-Bishop is not of Christs institution The words of Dr. Hammond he grants to be as we recite them but thinks we misapply them But certainly if as the Dr. saith a Primary Metropolitical seat was constituted over Episcopal Seats and Churches viz. such as are Diocesan that their state and frame may be accommodated to the state and condition of the Government of the Nations in the Empire he that hath but half an eye will see that hence it follows that the Primacy and Supremacy of the Bishops over these Churches was the result of the designs of men to accommodate the state and frame of the Church to the state and condition of the Government of the Nations But the truth of this Assertion depends not upon the Doctors concession it s notoriously known and acknowledged by several others The distribution of Churches ordinarily followed the destribution of the Common-wealth so that when some Regions were subjected to the Civil jurisdiction in any City the same were ordinarily subjected also to the Ecclesiastical and as they were reckoned to be of the same Province in respect of the Civil so were they of the same Church or Diocess in respect of the Spiritual Government saith Rainoldes Confer with Hart. And the Council of Constantinople decreed That if any new City by the Authority of the Emperor was erected that the order of Ecclesiastical things should follow the Civil and Publick form Hence by the same Council Constantinople receives the Primacy because it was New Rome Can. 5. which before Old Rome enjoyed for that very reason But that you may understand how the Pope incroached on Bishops by degrees untill of an Equal he became a Soveraign first over a few next over many at last over all I must fetch the matter of Bishops Metropolitans and Arch-Bishops somewhat higher and shew how Christian Cities Provinces and Diocesses were alotted to them First therefore when Elders were ordained by the Apostles in every Church Act. 14. 23. through every City Tit. 1. 5. to feed the flock of Christ whereof the Holy Ghost had made them overseers Act. 20. 28. They to the intent they might the better do it by common councel and consent did use to assemble themselves and meet together In which meetings for the more orderly handling and concluding of things pertaining to their charge they chose one amongst them to be the President of their Company and Moderator of their actions And this is he whom afterward in the Primitive Church the â—athers called Bishop i. e. the President of the Presbyters who was thâ— Bishop of the chiefest City whom they called the Metropolitane For a Province as they termed it was the same with them that a Shire is with us And the Shire-town as you would say of the Province was called Metropolis i. e. the Mother-City In which as the Judges and Justices with us do hear at certain times the causes of the whole Shire So the Ruler of the
Witnesses of Christ the Waldenses state the Defection of the Church Catal. Test 1509. From which time at least whatever Offices or Rites were introduced being introduced by the Antichrist that was now gradually revealing himself are justly to be accounted Antichristian 3dly Would Mr. T. had told us what Officers they are that are only continued in the Church of Rome that are of divine appointment that we might have considered the truth of his suggestion Lord-Bishops we prove are not such He further tells us 2dly That it is not true that the office of Lord-Bishops is derived from and is only to be found in the Papacy 1. It is manifest in the first Nicene Council can 6. that then and before were Patriarchs Metropolitan Bishops and Lord-Bishops with their Office Answ 1. That they were before is not so easily proved Hither as to their source and spring are they usually referred The learned Hooper tells us A Bishop ought to be a Bishop only of one City it is to be lamented that the Episcopal Office is so greatly degenerated Iâ— was not so from the beginning when Paul commanded Titus to constitute Bishops through every City And certainly if the ancient love toward the people did flourish in us we should confess that there is more to be done in one City than can easily be performed by the best 'T is sufficiently known that the Primitive-Church had no such Bishops as were over more Cities or Congregations than one before the time of Sylvester the first In whose time was the first Nicene Council 2dly That because the first Nicene Council acknowledged Metropolitane and Lord-Bishops therefore they are not derived from the Papacy is not so easily demonstrated This Council was in oâ— about the year 315. Long before the Spirit by which the body Antichristian is animated visibly manifested it self not once nor twice aâ— is known What other spirit shewed it self in Victor who excommunicated the Eastern Bishops for not keeping Easter with him at the same time which brawl continued till the first Council of Nice which sides with Victor an Argument that they were acted by the same spirit 3dly What assurance will our Animadverter give us that this Canon as well as some others which confessedly are is not foisted into the Acts of that Council by persons of after-ages He is not ignorant that Protestants plead this against the Papists who for the establishment of the Tyranny of the Roman Primacy produce a fictitious Canon of the Nicene Council 4thly 'T is incumbent upon him to prove that such Metropolitane Bishops and Lord-Bishops as are now in England were in and before the first Nicene Council which he knows to be false and untrue 1. The English Episcopacy is an order above the order of Presbyters then Episcopacy and Presbytery was accounted one and the same order 2. Ruledom and Jurisdiction is the peculiar flower of the Garland of our English Episcopacy of that it was not so As the Presâ—yters were to do nothing without the Bishop so neither was the Bishop to do any thing without the Presbyters He adds 2. That in the Greek Eastern Russian Churches the same Office is continued Answ 1. Nor do we affirm the contrary that we should do so is not necessary The Greek-Churches were at the first involved in the same Apostasie with the Roman at least with respect to the matter in debate betwixt us 2. We only say that 't is only found in the Papacy with respect to the Reformed-Churches none of them have continued it He therefore adds 3. That it is also pleaded that the Lutheran Churches Reformed that have separated from the Papacy in Germany Denmark Swethland have retained the same Office under the name of Superintendents Answ 'T is indeed thus pleaded by Downham c. who 't is like took up the story of Hadrianus Saravia a known Patron of the Popish Hierarchy who asserts it in a way of reproach to the Lutheran Reformation whether it be truly pleaded or otherwise Mr. T. tells us not though he cannot be ignorant of the contrary The Superintendency of the Lutheran Churches is exceeding different from the Office of our Bishops 1. Their Superintendent is only as a President or Chairman for the preservation of order in an Assembly 2. He is only so during the Session out of it he exerciseth no authority at all more than the rest of his Co-Presbyters as do the Bishops of England 3. He is subject to the Presbytery our Bishops Lords over them 4. He differs not in order and degree from the rest of the Ministeâ—â— as do the Bishops of England 5. He is but a Pastor of one particular Church our Bishops are of scores hundreds He proceeds after the same rate of confidence and verity 4. That it is false that the true Spouse and Witnesses of Christ have in all ages utterly rejected the Office of Lord-Bishops and that it hath its entertainment only by the false Antichristian Church Answ 1. 'T is much he doth not produce one instance of this Assertion and yet so confidently avers it which could he have done he would as well have proved it false as said it was so 2dly For the confirmation of the truth of what he saith is false we have produced several Testimonies his Answer thereunto such as it is we have already taken notice of it and manifested its lightness and vanity He adds This is manifest by the many Epistles written to the English Prelates by their reception at the Synod of Dort Answ 1. What the Epistles are he intends what the Reception mentioned is not of such import as to spend our time in enquiring thereabout 2dly That they have rejected the Office of Lord-Bishops is known they have published their dislike and detestation of it in their Confession to the world What respect any of them give them either in point of civility or as Messengers or persons sent from the King or perhaps not being truly informed what the Jurisdiction and Office is they exercise in their private Letters or otherwise is not considerable in the matter in hand The Office of Lord-Bishops or a superiority of Order above Presbyters or Elders they absolutely condemn as we have proved We add in S. T. One Stone of Offence must be removed out of our way It is said that though Lord-Bishops are Antichristian yet it doth not follow that the Office and Ministry derived from them is so for they are also Presbyters and ordained as Presbyters To which Mr. T. subjoyns 1. There is nothing replied to the allegation that Bishops ordain with Presbyters Answ 1. Nor is there any such allegation in the objection proposed 2ly If there were it s not so considerable as to deserve to be taken notice of They are only assistants to the Bishop 't is he not they that sets them apart admits them into Sacred Orders as they heathenishly call them He adds 2dly Nor to this that some of the Bishops have acknowledged Episcopacy
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
Christ Deut. 18. 18. Acts 3. 22. Isa 9. 6. But the present Ministers of England hearken and conform not to the Revelation Christ hath made touching the Orders and Ordinances of his House Therefore To which Mr. T. replies by denying the Major or first Proposition But he wisely takes no notice of the Scriptures produced for the Proof hereof as Deut. 18. 18 19. where the Lord promiseth to raise up Christ from among his Brethren in whose mouth he would put his words by whom he would speak to them to whom whosoever will not hearken God saith he will require it of him i. e. take vengeance on him as the Greek renders it or as the Apostle Acts 3. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall be exterminated from amongst the People rejected by the Saints as a Despiser oppugner of the Offices of Christ into which he was so solemnly invested by the Father Mat. 3. 17. In Isa 9. 6. It is Prophesied of Christ That the Government should be laid upon his shoulders he should be King in Sion give forth as such Laws and Constitutions for the Government of his People which accordingly he doth and solemnly promulgates them by his Heralds and Messengers fixeth them as upon publick Pillars in the Scriptures of Truth to be seen and read of all men That after all this persons should refuse slight neglect to hearken to these Institutions of Christ violate oppose preach against them and yet not be guilty of denying his Prophetical and Kingly Offices is the first-born of absurdities Go and offer it to thy Prince deal so by the constitutions of thy Rulers and see what they will say to thee what interpretation will be by them put upon thy so dealing with them But he gives the reasons of his denial and tells us 1. Denial is more than not hearkening to Answ There is a denial its true that is more than a not hearkening to but there is a not hearkening to that is a real denial rejection of the Authority of him to whom we refuse to hearken The Scripture expresly affirms it Psal 81. 11. But my People would not hearken to my voice Israel would none of me Ezek. 20. 8. but they rebelled against me i. e. opposed rejected my Authority and would not hearken unto me Nor can I tell how those Luke 19. 14. are said to send a message after Christ saying We will not have this man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to King it over us which is sure a denial of his Kingly Authority but by refusing to hearken and conform to his Royal Appointments He adds 2dly The not hearkning may be out of ignorance incapacity to understand fearfulness c. without any enmity of heart habitual stubbornness which are requisite to a plain denial of the Offices of Christ Answ 1. It may be so indeed but whether this be the reason of the Ministers of England not hearkening thereunto he acquaints us not Certainly they are not fit to be Ministers of the Gospel or to be accounted Overseers of the flock of Christ who are ignorant of his Institutions and incapable of understanding them 2. Though it be out of fearfulness prevalency of temptation that they hearken not yet may their not so doing be a denial of the Offices of Christ It was out of fearfulness the prevalency of temptation that Peter denied his Lord without any enmity of heart yet his denial was a plain denial So false is that which Mr. T. saith That enmity of heart habitual stubbornness or wilful gainsaying are requisite hereunto He tells us 3dly There may be sundry Orders of his House controverted if acknowledged such not thought to be of that moment as to break the Peace of the Church by contending for them or not judg'd perpetual or not binding the Ministers to observe till the Magistrates reform Answ 1. But upon such Principles as these I know not but Christ may be divested of the Scepter of his Kingdom all his bonds and cords broken asunder and cast away and yet no one would be nocent It is evident that this is the lot of many most of them already 2dly There are but few of the Orders of Christs House but are controverted amongst the Children of men will this excuse any from subjection to them May not the Papists plead thus for their rejection of the Institutions of Christ Must Christ lose his obedience till the parties Litigant are at an agreement Nugae tricae sicâ—lae what more frivolous could have been invented 3dly This Animadverter will one day find that there are no Institutions of Christ but what are of moment how derogatory to the glory of Christ the Oeconomie and Administration of the Gospel such assertions as these are others will judge 4thly That any of the Institutions of Christ remarked by us were temporary I challenge Mr. T. to make good i. e. such as were not to endure till his coming Such Principles as these would soon evert all Gospel-Institutions and make way for the Introduction of unwritten Vanities and humane Traditions which the soul of our Lord abhors 5thly I desire to be informed what Appointments of Christ those are that are not binding to the Ministers till the Magistrate reform I know not any such and conceive the assertion to be foreign to Truth 1. The Primitive Believers were obliged to conform to â—hem all though the Magistrate blasphemed and opposed 2. 'T is wonderous derogatory to Christs honour to ask the Magistrate leave whether his Institutions shall be binding or not i. e. â—f he will reform they shall otherwise not such trash as this will nevâ—r pass for sound reason absurd dictates without proof though never â—o importunely imposed Mr. T. must not imagine will meet with reception amongst judicious Christians 6thly That it should be scandalous to hearken to the Institutions of Christ as he suggests is such a monstrous assertion that I aâ— amazed to think it should drop from such a person The reciting it iâ— refutation sufficient So that the Major Proposition I still take for manifest truth notwithstanding his three dictates to the contrary which are now abundantly refuted Sect. 2. The present Ministers of England do not hearken and conform to the Revelation Christ hath made touching the Orders and Ordinances of his House proved by the induction of seven particulars All power for the Calling Institution Order and Government of his Church is invested solely in Christ Mat. 28. 19. 1 Tim. 6. 14 15. John 3. 35. Acts 3. 22. and 5. 31. Mat. 23. 8 9 10. 1 Cor. 11. 23. and 14. 37. Gal. 1. 8. 2 John 10. Rev. 22. 18. Acts 15. 25 28. considered The present Ministers own other Lords that have a Law-making-Power over his Churches besides Christ which Mr. T. grants is a denyal of his Kingly Authority Separation from the World and Saints walking together in particular Societies an Institution of Christ proved This is opposed by the present Ministers 1 Cor. 1. 2. Phil.
and I would be more phrenetical for the Interest of my dear Lord Sorne think these expressions might have been spared though for our parts Contenti sumus hoc Catonâ— 3dly What Interpreters he hath met with I know not The Assembly in their Annotations upon the place are of our mind Their setting of their thresholds by my thresholds i. e. adding their Traditions to my Precepts Isa 29. 13. So is Mr. Greenhill c. We further propose in S. T. an Objection to consideration viz. That though these Canons and Constitutions owned by the Ministers of England be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be found in the Scripture of the Institution of Christ in so many words yet by consequence they may rationally be deduced from thence As where it is commanded that all things be done decently and in order 1 Cor. 14. 40. which 'tis the duty of the Church to make Rules and Constitutions about which when it hath done it is the duty of every Son thereof to own or subject to them without questioning its Authority To this Mr. T. Sect. 3. subjoyns 1. He asserts not that the Canons and Constitutions of the Church of England may rationally be deduced from Scripture Answ Goodly Constitutions surely that cannot rationally be deduced from Scripture but have their Original singly from the bloody Canon-Law of the Papacy and worthy to be submitted to by such as profess themselves Ministers of the Gospel what greater contempt any one could pour forth upon them I know not But 2dly Whilst Mr. T. refuseth to assert this he plainly relinquisheth his concern in the Objection proposed by us and tells us He will not stand up in its defence However 2. This he asserts in the room thereof That Canons and Constitutions Ecclesiastical concerning Divine Worship and Church-Government may be made by Governours if not opposite to such Rules as are in Scripture about Gods Worship and the Rule of his Church and be indeed subservient and conducible to the well-ordering of such Worship and Rule which 't is the duty of the Members of such a Church to obey Answ 1. But I would be informed whether by Canons and Constitutions Ecclesiastical concerning Divine Worship he means only Canons touching the spreading the Table at the Communion with a linnen Cloth the Sermons beginning at the Reading of the Text at which rate he speaks in Sect. 4. Or whether he means Canons and Laws for the Institution of considerable parts of Worship together with such accidentals as he calls them that must be submitted to by such as are admitted to the publick managery of Worship without which they shall not be permitted so to do If the first he doth but trifle we have not been taking notice of things of such an inferiour allay If the latter I desire to be satisfied by what Law any Rulers or Governours do assume to themselves such an Authority which when Mr. T. shall be pleased to shew us we shall further consider it Heb. 13. 17. speaks not a tittle thereunto Of the vanity of its Application to the Governours of the Church of England we have already spoken The Reasons of his Assertion are these 1. Without such Regulations Church-Societies cannot be continued by reason of the difference of miâ—ds Answ 1. The contrary is manifest before ever such constitutions as those he speaks of were in the World Church-Societies were continued One of the first open breaches amongst them was because of them as he knows fell out betwixt Victor Bishop of Rome and the Eastern-Churches about the observation of Easter All the confusion differences breaches that have been in the Churches so called is for the most part to be charged upon their Impositions 2dly The Animadverter supposeth That without such Constitutions the Churches should be wholly destitute of Regulation but falsly 'T is derogatory to Christ the Scriptures perfection a pitiful begging the thing in question As Christ hath a Church in the world he hath Laws with respect to external politie by which he rules it needs not be beholding to Antichrist for his 'T is impious scandalous to conceive endite such dictates He further adds 2dly All sorts of Churches have had their Synods to this end Answ 1. To what end To make Laws and Constitutions for an Order of Ministry that Christ never established to impose a Lyâ—urgical Worship upon his Churches to set up an unpreaching Ministry in his House Mr. T. knows that these things are false and untrue If he mean not these I would advise him to speak pertinently in hâ—s next These are the Institutions we charge the present Ministers wâ—th submitting to 2. That all sorts of Churches have found it necessary to have Synods is more than Mr. T. can prove The Learned Whitaker tells us That they are not simply and absolutely necessary De Concil q. 1. p. 22. and I am sure they may be well enough without them Licinius interdicts them Euseb de Vit. Constant l. 1. c. 44. yet the Câ—urches continued aâ—d in a flourishing sttate 3dly That few or no Synods that ever were yet in the World have had a right Constitution were a facile undertaking to demonstrate The Synod so called of the Câ—urch of England by which the Laws we mention were out of the Popes Canon-Law collected was not so A right Synod is constituted of the Messengers of the Churches upon the account whereof they are said to be the Churches Representatives sent by them with Instructions from them touching matters to be debated in that Convention This cannot be affirmed of the aforesaid Synod nor of any Synod that ever was in the World since the Apostles fell asleep So that whilst our Animadverter is discoursing of them as necessary he is talking of the necessity of â— Non-ens a meer Chimaera 4thly The Churches of Christ had a perfect Discipline before ever the Synods he speaks of had a being in the World Nor 5thly had these ever from Jesus Christ any Authority and what they have not from him is not Obligatory to impose any thing upon the Churches to be observed by them by virtue of an Authoritative power seated in themselves 'T is a Yoke not to be endured by the free-born Subjects of Christ that any of the Children of men should impose upon them in the matters of their God The Synod of Jerusalem did not do so as we have proved His third Reason is down-right begging the thing in question Christ hath left nothing relating to the Worship and Government of his House as such undetermined against which I advise him not to talk so confidently in his next till he hath proved the contrary The Texts mentioned by him 1 Cor. 14. 40. Heb. 13. 17. prove no such thing as the lawfulness of additional Institutions in matters of Church-Polity as a part thereof to the Institutions of Christ 1 Cor. 14. 40. is afterward in S. T. Heb. 13. 17. hath already been considered That because Paul gives direction in some
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
of Laws Institutions not of the appointment of Christ contrary thereunto who is the Fountain of all Ecclesiastical Jurisdiction and Church-Politie That Mr. T. sees such a Supream Governour to be agreeable to the Scriptures produced by him must be imputed to that acuteness of his whereby he may be supposed to tâ—anscend the rest of his Neighbours Ille solus sapiens reliqui velut umbra vagantur Of Rom. 13. 1. we have already spoken Though the Church be comprized under every soul yet it doth not follow that Magistrates are the Heads or such Supream Governours of the Church as are invested with power for the establishing and instituting of parts of Worship or commanding them in any thing relating to Worship as such of which the Apostle speaks not a tittle in that place Civil subjection as subjects of the Empire is the utmost can rationally from thence be argued for Those that were then Rulers and Governours were such as Nero Domitian who persecuted the Church design'd to root the Worship of Christ out of the world were Idolaters establisheâ— by force and violence an Heathenish Idolatrous Worship whom Christ never intended to intrust with any such power which is a sufficient answer to 1 Pet. 2. 13. which is exponed by our Annotat. Of Civil Government 1 Tim. 2. 2. is impertinently cited That because the Apostle there exhorts that Prayers be made for Kings therefore they have Ecclesiastical Power and Soveraignty committed to them over the Churches of Christ is a consequence that the very reciting of is confutation sufficient When I ascribe as he talks as much power to the Church as he doth to the King and Bishops I know not That I should make the Church the Head of the Church which is downright nonsense is not probable For the present I must crave leave to tell him he is utterly mistaken I ascribe no power of inventing Rites and Ceremonies devising Laws and Constitutions of their own relating to Worship as such to any one Church or Churches in the World I challenge him to make good his assertion I dispute against it as well as I can in S. T. Chap. 5. pag. 41 42. Whatever power I ascribe to the Church 't is only such as Christ hath entrusted her with that this should be as much a denial of Christ's Kingly Office as the ascription of a power over the Churches of Christ to any to whom he hath not committed such a power Mr. T. will not in hast be able to prove We further reply in S. T. 2dly The Headship pleaded for by the Church of Rome is no other viz. than a Head-ship under Christ To this Mr. T. 1. I grant the Church of Rome pleads for no other Headship But 2. They usurpe a power in some respects superiour to Christ in their dispensing with the keeping of lawful Oaths allowing of Incestuous Marriages Answ And the same may be said of the Heads of the Church of England I suppose this Animadverter may be yet of the mind that the Oath of the Solemn League and Covenant was a lawful Oath yet that can be dispensed with Marriages prohibited are not seldom allowed of by their Ecclesiastical jurisdiction We add 3dly 'T is not so as is pretended they own an Headship that is not in all things subordinate to Christ having a Law-making and a Law-giving Power touching Institutions of Worship that never came into his heart are flatly against his appointments as hath been proved We add in S. T. 4thly One Head in subordination to another doth as really make the Body a Monster as two Heads conjoyned To this Mr. T. The terms Head and Body being used only Metaphorically there 's no more Monstrosity in making a Head under a Head than in making a Governour under a Governour Answ 1. Should it be granted there were no Monstrosity in the thing it self yet there is in the expression in the Title an argument it was never from the Spirit of the Lord. 2. Bernard is of another mind Thou makest a Monster saith he if removing the hand thou makest the Finger to hang on the Head Thou makest the Body of Christ a Monster if thou placest the Members of his Body otherwise than he hath placed them in the Church Lib. 3. cap. 10. Con. ad Eugen. Much more to take a Beast a Lion or Bear as wicked and graceless men are whom yet Mr. T. seeâ—s to allow for Heads in the Churches of Christ and place them not only as Members in but as Heads over though under Christ the Church of God 3. The making of a Governour under a Governour in the Common-weale hath no Monstrosity in it because agreeable to the Will of God Principles of State-polity which a Head under a Head in the Church hath because dissonant contrary to the Law and Soveraignty of Christ its Supream Independant and alone Head A second Objection is in S. T. thus proposed by us That the Kings of Israel were the Heads succesively of the then Church and therefore a visible Headship over the Churches of Christ in the New Testament is lawful To which we Answer 1. That betwixt the Oeconomy of the Law and Gospel there is a vast disproportion many things were of old lawful which now to practice were no less than a denial of Christ come in the flesh 2. The Kings of Israel were Types of Christ which notwithstanding Mr. T. dictates that it is falsly and vainly asserted Sect. 14. till he prove the contrary we take for truths What he speaks with reference to the Kings of Israel and England we are unconcerned in That the Rulers of the Jews or any other Nations had de jure any such Dominion or Power over their Subjects as to make Laws introduce Constitutions of their own framing in matters relating to Worship and compel them by force and violence to subject thereunto Mr. T. hath not proved Isa 44. 28. Is a Prophesie of the Liberty the Jews should obtain under Cyrus to go up to Jerusalem to build the Temple of the fulfilling whereof you have an account Ezra 1. 1 2 3. But not a tittle of his Dominion about things sacred or introducing Constitutions relating to their Worship as such or compelling any to go up to Jerusalem is there mentioned He only removes the Babylonian yoke that was upon them and sets them at liberty to build the Temple of the Lord which the Kings before him would not grant them to do and Worship him according to his own appointments Isa 45. 1. is impertinently alledged relating only to the Victories and Conquests the Lord would afford unto Cyrus over the Cities and Nations of the World Jonah 3. 7 8. gives us an account of a Decree published by order of the King for a solemnization of a Fast and to turn from â—mpiety but this comes short of the proof of the Headship argued for which is an Headship having power of making and giving forth Laws touching Institutions of Worship Orders Rites
667. when he is able The ground of the offence on the Non-hearers side is so visibly just and righteous the others so notoriously groundless that his impertinent and false stories some of them contrary to his own knowledge and Conscience are insignificant to remove the one or justifie the other We add 4thly That 't is the duty of Saints especially if in a Church-relation to meet together as a people called and picked by the Lord out of the Nations of the World cannot be denyed The neglect of which is charged by the Lord as the first step to Apostacy Heb. 10. 25. Be you in the practice of this duty and see what Spiritual Saint will be offended at you If any should you might have peace therein you doing your duty no just cause of scandal is given Mr. T. replies They do not think it their duty to meet together as a separated Church Answ 1. Who do not so think Do not they that are for Seperate Churches so think To these we are speaking 2. That 't is the duty of Saints so to do we evince Ch. 9. of S. T. Heb. 10. 25. is again taken notice of by him Chap. 9. S. 2. where we shall consider it We yet add in S. T. 5thly Consider on which side the Cross lies which the flâ—sh and fleshly interest is most opposite to whether in going or forbearing to go to hear these men Usually that is the way of God that hath most of the Cross in it and the flâ—sh is most strugling and contesting against In which I only assert That the way of God hath usually most of the Cross in it and is mostly opposed by flesh and blood which Mr. T. knows is true and therefore though of it self this be no certain sufficient Rule to judge by yet is it not together with others inconsiderable which Mr. T. doth not oppose Sect. 3. An eighth Argument against hearing the present Ministers We cannot do so without being guilty of partaking with them in their sin The several wayes of partaking with others in their sin Rom. 16. 17. 2 Thes 3. 14 15. explained THE 8th Argument against hearing the persenr Ministers is in S. T. thus formed That which Saints cannot do without being guilty with others in their sins is utterly unlawful for them to do But the Saints cannot attend upon the Ministers of England without being guilty of partaking with them in their sins Therefore The Major Proposition is bottomed upon Psal 50. 18. Ephes 5. 7. 1 Tim. 5. 22. 2 John 11. Rev. 18. 4. 1 Thes 5. 22. This he grants is true In order to the confirmation of the Minor two things are briefly enquired into 1st What that or those sins are the Ministers of England are guilty of These we say are worshipping God in a false way acting from an Antichristian office-Office-power therein opposing the Offices of Christ doing what such as go to hear them account to be sinful who therefore cannot do the same nor joyn with them whilst they do it We instance in the case of Reordination using the Service-Book administring the Sacrament to all To which when Mr. T. or any one for him shall inform us of any thing that is offered by him by way of Answer that deserves a Reply we shall consider it What he saith requires proof we have already proved We enquire in S. T. 2dly How it will appear that any person attending on their Ministry renders him guilty of partaking with them in their sins This we say the consideration of the several wayes persons may be justly charged with being guilty of partaking with others in their sin will demonstrate We instance in these particulars 1. Then may persons be justly charged as guilty hereof 1st When they are found any way consenting with them in their sin Psal 50. 18. 2dly When they do that which hath a real tendency to encourage persons in their sin 2 John 11. 3dly When they neglect the doing those duties which the Lord requires at their hands for the reclaiming of them from their sins such as watching over rebuking admonishing first privately then by two and in case of obstinacy and perseverance therein telling it to the Church according to 1 Thes 5 14. Heb. 3. 12 13. and 10. 24 25. Lev. 19. 17. Mat. 18. 15 16 17. all this Mr. T. tells us he grants nor doth he except against the Texts brought to prove them except that Mat. 18. 15 16 17. the vanity of his exceptions whereunto we have demonstrated pag. 87. of this Treatise 4thly When they notwithstanding all that they can do perceive them to persevere in their sin shall still continue to hold Communion with them and not separate from them Rev. 18. 4. The abiding with obstinate offenders as it is against positive injunctions of the most high Rom. 16. 17. 2 Cor. 6. 14 15 16 17. 1 Tim. 6. 5. Ephs 5. 8. 11. Rev. 18. 4. so in the last place instanced in 't is assigned by the Spirit to be one way of pertaking with others in their sins So saith learned Brightman upon the place To which Mr. T. Sect. 7. This is not true we may hear the Word of God pray with receive the Lords Supper from a Minister that is an obstinate offender and yet not be partaker with him in his sin The texts alledged prove not separation from such Answ Whether they do or not we leave to the judgment of the discreet and pious Reader to determine yea to Mr. T. himself the texts are so marvelously plain for the proof of such a separation when he is able in an undistempered unprejudiced spirit to review tâ—em What he here offers to the contrary is not worth the spotting Paper with 1. A man may cause divisions and offences contrary to the Apostles Doctrine Rom. 14 and 15. touching the use of Liberty in matters indifferent to the offence and scandal of the Saints as the Ministers of England do if Mr. T. his notion about the indifferency of their Ceremonies be true whilst they practise them to the offence of the Saints and yet preach the same Doctrine in other things the Apostles preached which yet the present Ministers do not 2dly When Mr. T. is at leisure he may prove that sepâ—ration from the wicked and prophane or from a false Church is contrary to Rom. 16. 17. Because the Apostle charges them to note and avoid those that cause devisions in a true Church By the use of things indifferent contrary to his Doctrine thereabout of 2 Cor. 6. 14 15 16 17. Rev. 18. 4. we have already spoken and vindicated it from Mr. T. his exceptions We add in S. T. Not to multiply more particulars let us in a few words make application of these remarked to the business in hand Is there any thing in the world that carries a greater brightness and evidence with it than this that the hearing the present Ministers is to be partakâ—rs with them in their sin To which
from God others have done it more largely that 't is lawful to do that which is a step to Apostacy from the Institutions of God or Christ Mr. T. will not out of the heat of dispute assert 2. Apostacy from one Institution of Christ to the imbracement of the traditions of men is one step to Apostacy from God and the Christian Faith tending indeed to Superstition and down-right Atheism 'T is no less than a rejection of the Authority of Christ and espousing to our selves other Lords The rejection of this one Principle founded in the Law of Nature and Grace that God is to be worshipped solely according to that Revelation he is pleased to make of his mind and will touching his Worship in the World was what lay at the bottom of all that Apostacy that from the beginning hath been in the World as is known And inded that Spirit which leads me to a departure from any one Institution of Christ will lead me if Grace prevent not to a rejection or corrupting of all the rest Those who laid the first stone of the Antichristian Fabâ—â—â—k never thought it would have grown to such a Babel of horrible Abominations as it s grown to The beginning of great evils are certainly to be resisted a departure from any one Institution of Christ is a great evil So that the Major cannot be denied The Minor or second Proposition That the hearing the presâ—nt Ministers is one step to Apostacy we manifest in S. T. because 1. it cannot be done especially by persons of Congregational Principles without a relinquishment of Principles owned by them as received from God That the Church of England as National is a Church of the Institution of Christ that persons not call'd to the Office of the Mâ—nistry by the Saints are rightful Ministers of Christ must be owned and taken for granted ere the Conscience can acquiesce in hearing the present Ministers for we suppose it will not be asserted by those with whom we have to do that there can be a true Ministry in a false Church oâ— that false Ministers may be heard yet the present Ministers are Minisâ—ers in and of the National Church of England and were never solemnly deputed to that Office by the Suffrage of the Lord's People to which Mr. T. faith nothing that deserves our stay 2. Nor can it be done without the neglect of that duty which with others is of the appointment of Christ to secure from Apostacy Heb. 10. 25. viz. the Saints assembling themselves together as a people dictinct from the World and its Assemblies to exhort and edifie one another To which our Animadverter replies 1. They may hear the Ministers and do the duty enjoyned Heb. 10. 25. they may do the one some hours and the other some other Answ 1. But the Scripture instanc'd in requires as freqâ—ent an attendment upon this duty as may be which whilst they are hearing the Ministers they must neglect 2. It commands that they go not forth to meet with any other than themselves not forsaking the assembling of your selves together Yea but 2dly they were Hebrew Infidels from whom the Apostle would have them meet as a body distinct Answ And they are Christian Infidels for the visibly wicked and prophane are notwithstanding their assumed Christianity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unbelievers or Infidels from whom we would have Saints now to meet as a body distinct for as to any that fear God in the Assemblies of England it would be the joy and rejoycing of our Souls to see them forsaking them we should gladly receive them into our Communion and in the mean while we love and tender them nor do we separate any more from them than they do fâ—â—m us If those that separated themselves Heb. 10. 25. departed to Judaism the people of England are departed to Antichristianism a mixture of Judaism and Heatâ—enism inasmuch as they embrace the very Worship Modes and Rites of Antichrist To what he adds That he sees no reason why persons of Congregational Principles may not hear Parochial Ministers as formerly We Answer 1. They are not the same persons have not the same gifts qualifications 2. They pretend to press after the work of Reformation these have protested against it 3. They came with the Word of God these with the Instruments of foolish Shepherds the Common-Prayer-Book and Surplice 4. They abhorred the Inventions of men in Worship these plead for imbrace promise obedience to them which are some of those many Reasons may be given of persons refusing to hear in Parochial Assemblies as formerly To the Queries proposed in S. T. he answers Sect. 10. 1. Whether the Lord Jesus be not the alone Head King and Law-giver to his Church To which he replies meaning it of the supream absolute Independent Head He is Which is no more than what Bellarmine himself grants a very Papistical Answer There are other Heads of the Church it seems though Christ be the alone Supream Of this matter we have already spoken The second Whether the Laws Orders and Ordinances of Christ be not faithfully to be kept though all the Princes in the World should interdict and forbid it He Answers They are Whereby he justifies the men of his indignation in their Non-conformity separation from the present Ministers and Worship notwithstanding the Edicts of men to the contrary till he be able to remove out of the way what they produce to prove their practice herein to be according to the Orders and Institutions of Christ To the third Whether to introduce other Laws for the Government of the Church of Christ and the Worship of his House be not an high advance against and intrusion into his Kingship and Headship He replies No If they be no other than such as are shewed to be warranted in this answer to the Preface Sect. 8. 20. to Chap. 1. Sect. 3. to Chap. 5. Sect. 11 12. Answ The unwarrantableness of his Warrant we have discovered in our Answer to the places quoted by him To the fourth Whether the Lord Jesus as King and Head over his Church hath not instituted sufficient Officers and Offices for the administration of holy things in his House to whom no more can be added without a desperate undervaluation and contempt of his Wisdom Headship and Sovereignty over it He Answers Some servants and services may be appointed by Rulers without such an undervaluation Answ If by Servants he understand Church-Officers as he must if he speak pertinently the enquiry being of them he would have done well to have proved his dictate we can see no foundation for it in Scripture or Reason but believe had he setled his Family and appointed every one their Place and Office in it he would account others appointing new Officers and Offices that he thought noâ— of and introducing them without his consent as necessary to the well-being of his Family such a disvaluation as that intimated Of this we â—ave already treated To
odious with Ministers and People whereby they were necessitated to joyn in Communion by themselves Praecurs Sect. 12. p. 48. Because it is manifest from Acts 2. 41. 46. 1 Cor. 10. 1 2 3. 12. 13. Persons were Baptized before they brake bread together therefore the taking any without Baptism to the Lords Supper will but strengthen men in their opinion that their Infant Sprinkling is sufficient Therefore he sees a nececessity of desisting from that enterprâ—se of admitting persons of different perswasions touching Baptism into their communion ibid. p. 49. The Christian-Church-constitution of Volunteers is better ibid. Sect. 11. pag. 431. In the Worship of God it was wont to be accounted a certain Rule that Gods Worship should be observed according to his appointment and no otherwise ib. Sect. 16. p. 66. My opposing the Bishops began with the soonest And for my non conformity Reasons were given with some of the first I justifie not the Ceremonies ibid. Sect. 21. p. 89. It is true our English Prelatical Divines do account Baptism sufficiently administred that is so done yea though it were by a Popish Priest or a Midwife ibid. p. 91. However for the Tenet of the Peoples governing by Vote I know no reason why they he speaks of those called Independants should be called a Sect rather than their opposites The Excommunication which â—he Scripture speaks of is no where made a part of Government or of the Elders Office any more than the Peoples In Antiquity its apparent out of Cyprian That the People had a great hand in Elections Excommunications Absolutions ibid. p. 93. No one Country City or Tribe together were gathered by the Apostles or other Preachers into the Christian visible Church but so many of all as the Lord vouchsafed to call by his Word and Spirit 1 Cor. 1. 26. Not many wise men Ergo Not the whole Nation And afterward to Mr. B. Question Hath he not commanded to disciple Nations He answers Yes to make Disciples of all Nations by preaching the Gospel to every creature but no where by Civil Authority to gather a whole City Country or Tribe and to draw them into a National and City-Covenant together â—bid Sect. 22. p. 97. Jeroboams Sacrificing and keeping a Feast at another time thâ—n God appointed Ahaz his forming an Altar after the pattern of that of Damascus Nadab and Abihu their offering strange fire keeping Holy Dayes to Saints he condemns as Will-worship Full Review of the Dispute conceâ— Infant-Baptism p. 3. 1 Pet. 2. 9. Which are meant only of the Elect and true Believers of every Nation are applied to a National Church consisting of a great part of either ignorant persons that know little or nothing of Christianity or persecutors of Godliness profanely despising the Word and hating the Godly ibid. pag. 27. God forbad Infants under eight dayes old to be circumcised in that he appointed the eighth day to be Circumcised Now if this be a forbidding to Circumcise before as I acknowledge it is and so do many Protestant Divines as Paraeus Com. in Gen. 17. 11. then that is forbidden which is otherwise than God appointed ibid. p. 81. And p. 180. He reckons the Cross in Baptism amongst Popish usuages such as Bell Baptism Baptizing of Dead persons I said it is a carnal imagination that the Church of God is like to civil Corporations if persons were admitted to it by birth nor is it to the purpose to prove the contrary that Mr. M. tells me the Jewish Church was in the like civil Corporations for I grant it was the whole Nation whereas the Christian Church hath another constitution ibid p. 265 266. If Christ did say to Judas that his Body was broken for him and his Blood shed it will be hard to avoid thence the proof of Universal Redemption I think it the safe stand most likely tenent that Judas went out afore the Lords Supper p. 291. ibid. Christ is the Head of the visible Church in giving them Officers outward order direction ibid. p. 294. But all these are alterd now the Church is not National no one High-Priest Temple Sanhedrim ibid p. 334. I know that our Army hath done so much for the setling the Church as that the Anti-Prelatists Congregations had been either none or much oppressed if they had not broken the force of the opposite party Nor dare I be so unthankful to God or them as not to acknowledge the great Mercy and benefit we at this day enjoy thereby however Mr. B. fret at our Liberty and jibe at the Instruments ibid. p. 383. A not commanding is a plain forbidding Mr. Collings provoc pro. ch 5. Nothing is lawful in the Worship of God but what we have precept or president for which whoso denies opens a door to all Idolatry and Superstition and Wil-worship in the world which Mr. T. approves of ibid p. 408. Of divine Institution there is no reason can be right but what is from Gods own appointment though it may seem right to us it should be so In things positive our reason is deceivable and Gods appointment is only to be attended ibid p. 461. And now Sir though I might to these Collections which are diametrically opposite to the main principles of your Theodulia the very basis upon which that Fabrick stands have added many more as you well know yet am I willing to spare you not knowing but the Lord may give you to see and bemoan your evill in gladding the hearts of the Wicked sadning the Righteous or confirming them in crooked paths who have turn'd aside thereunto which notwithstanding your natural temper and heâ—ght of spirit with which we are sufficiently acquainted that will pâ—oâ—pt you to say something in a way of self-justification is not impossible for God to do If you write in Answer to our Reply and to the purpose you shall receive a Return 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a spirit of meekness and christianity If we meet therein wiâ—h meer dictates without tender of proof impertinent citations of Scriptures without the least attempt to minifest their congruity with the assertion they are introduced to prove and a parcel of passionate railing expressions in the stead of the words which the Wisdom that is from above and the Spirit of our dear Lord teacheth which we too often meet with in your Theodulia you have your Answer Farewell FINIS
Of their rise from the customs and manner of the Nations directly contrary to many precepts The introduction of mens Inventions into the Worship of God idolatrous Will-worship Idolatry The judgment of the Ancients and others thereabout A departure from the Institutions of God to the Customs of the Nations called in Scripture a forsaking of God Several Scriptures reviewed Of the Jews worshipping other Godds How these things are applicable to the Church of England IN Sect. 9. This Animadverter examines what was asserted in S. T. touching the Apostasie of the Church of the Jews from the pure Institutions of the Lord mingling therewith the Inventions of Men and Customs of the Nations of which God sorely complaines and for it severely punisheth them the Contests of God from first to last being bottomed upon this foot of account which as it relates to the People of the Jews he acknowledgeth the truth of But to apply these things with the threatnings and punishments in the places mentioned to the imposing or using of such Ceremonies as are retained in the Church of England is a gross abuse Answ 1. But who applied them hereunto The utmost of the Athors intention in this assertion was only to manifest That a Church might be wonderfully gathered and separated by the Lord out of the World taken near to himself for his People yet soon apostatize and depart from him which the Jews did From whence I thought it had been lawful to conclude That another Church or Churches except some special Priviledge or grant to the contrary given to them of the Lord could be produced might likewise apostatize from God which when applied to the Church of England as â—e calls it only amounts to thus much that supposing it once was a true Church 't is possible if it hath not already it may apostatize and depart from God which Mr. T. will not deny And that this was the utmost of my intendment in this matter is evident from Q. 7. P. 11. Where are these words Whether any Church in the world we speak of a visible instituted Church hath greater security against Apostasie from God and that sore Judgment of having its Candlestick removed and being unchurched than the People of the Jews had If not Then whether supposing a National Church of the Institution of Christ it may not so come to pass that it may be so overspread with corruptions that it may lose the essence of a Church and justly be disrobed of that appellation Yet upon second thoughts I see not that there is such a vast discrepancy betwixt the Inventions of men charged upon the Jews for which they were threatned and punished and the Inventions are to be found in the Church of England as this Animadverter would compel us to the belief of He tells us 1. That their Inventions were expresly forbidden And are not the Ceremonies of the Church of England Inventions of Men he grants at least some of them to be Now all the Inventions of man in the Worship of God relating to it as such were then and now expresly forbidden whilest he supposeth the contrary he doth but beg the Question by the second Commandment and elsewhere as hath been shewed The learned Dr. Willet in his Coment on the 2d Com. tells us That the true Worship of God which according to his nature must be spiritual is commanded in this 2d Precept and that he will be worshipped according to his Will revealed in his Word to which it is not lawful to add to or take any thing therefrom as the Lord said to Moses Exod. 25. 9. He further acquaints us That all other kinds of superstitious Worship devised by man which the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Will-worship Col. 2. 23. for we must saith he be contented with Rites and Ceremonies prescribed of God himself and the application of things of themselves indifferent so unto the Service of God as to make them a necessary part thereof is condemned by this Precept 2dly Mr. T. asserts That the Ceremonies of the Church of England are confessed out of the Case of Worship in themselves to be things indifferent Answ 1. And were there no Ceremonies amongst the Jews confessed out of the case of Worship to be so This Animadverter knows the contrary 2. By what authority doth any of the children of men make that necessary in case of Worship that is confessedly not so out of it i. e. make it a part of Worship for if necessary in case of Worship 't is evidently made a part thereof without which it cannot acceptablly be performed I confess Dr. Foen in Comitiis Oxon. An. 1605. one of their own Poets sings In Domini cultu si quid medium esse videtur Quod populti dubio stat cadit arbitrio Hoc Sacro-sancta parens Ecclesia si modo sanxit Inque sacris cultum hunc si velit esse ratum Non erit hic cultus medius cogetur ad illum Quisque necessarius hic quoque cultus erit Wherein he tels us That if any thing be indifferent in the Worship of God and Holy-Mother-Church shall establish and confirm it it ceaseth to be indifferent and becomes necessary Worship which every one is to be compelled to In which he speaks shall I say like a true Son of the Church of England or of Rome But he forgets to tell us upon what Scripture he bottoms these two Assertions First That there is any thing relating to the Worship of God as such of an indifferent nature Secondly That 't is in the power of the Church to make that which is left indifferent by the Lord a necessary Worship nor can he produce any but the unwritten Word or Law communicated to the Pope or his Conclave I know not when and kept I know not where which will prove no better at best than the proof the Jews bring for their Fopperies since their Apostacy and scattering abroad out of their Talmudical Writers or the Turks from their Alcoran i. e. frivolous and ridiculous This is generally decried and exploded by Protestant Writers Peter Martyr In Epist ad Hoop Episcop Glocest affirms of the English Ceremonies That Quoad aliter facere non liceat i. e. in their imposition as necessary parts of Worship they were grievous and burdensom Certain Princes of Germany to please Charles the Emperor Imposed the Surplice and other Rites upon the Ministers of their several Territories and are all condemned Supplicat Teolog German A. 1561. for this That they caused to sigh the Spirit of God and the hearts of good men It is Blasphemy to think that any outward thing may be made a Sign in the Church of any thing that is spiritual as the Cross in Baptism is unless it be expresly ordained in the Word and Commanded by God himself to be used to that end saith Lambert Danaeus Cont. Bellar. de Cult Sanct. Lib. 3. Cap. 7. Contrary whereto is the Doctrine of none of the Reformed Churches