the 5th Whether Officers instituted by Christ are not only Pastors Teachers Deacons and Helpers he replies I find not Helperâ— Officers instituted by Christ but others I find here mentioned 1 Cor. 12. 28. Eph. 4. 11. Answ 1. Of helpers you may read Rom. 16. 3 9. 2. There are indeed other Officers mentioned of Christ's Institution in the places cited by him but they being such as are confessedly gone off the Stage we purposely omitted them Those mention'd are the alone knownstanding Officers in the Churches of Christ directions touching whose qualifications Election Office Work are laid down in the Scriptures To the 6th Whether the Offices of Arch-Bishops Lord-Bishops Deans Subdeans Prebendaries Chancellors Priests Deacons as the first step to a Priesthood Arch-Deacons Subdeacons Commissaries Officials Proctors Registers Apparitors Parsons Vicars Curats Canons Petty-Canons Gospellers Epistolers Chanters Virgers Organ-players Queristers be Officers any where instituted by the Lord Jesus in the Scripture He Answers Some are some are not See the Answer to Chap. 3. Answ To our Reply thereunto we refer the Reader for satisfaction in this matter To the 7th Whether the Calling and admission into theâ—e last mentioned Offices their Administration and Maintenance now had and received in England be according to the Word of God he replies This is answered before in sundry places Answ The vanity of his Answers we have already discovered To the 8th Whether every true visible particular Church of Christ be not a select company of People called and separated from the world and the false worship thereof by the Spirit and Word of God and joyned together in the fellowship of the Gospel by their own free and voluntary consent giving up themselves to Christ and one another according to the will of God He answers The terms are so ambiguously used that in some sence it may be answered Affirmatively in some Negatively Answ We have already explained the terms and demonstrated the truth of the Question in the Affirmative in all the branches thereof To the 9th Whether a company of People living in a Parish though the most of them be visible Drunkards and Swearers or at least strangers to the work of Regeneration upon their souls coming by compulsion or otherwise to the hearing of publick Prayers or Preaching are in the Scripture account Saints and the Church of Christ according to the pattern given forth by him He answers If their Faith be right they are i. e. if I mistake not If they assent to the Doctrine of the Church of England if they own no other Doctrinals but what are right for as to true saving Faith the persons described are undoubtedly strangers to it 't is impossible but they should be so whilst they abide such Now I believe never man in the world gave such an account of Saints Saint Drunkard and St. Swearer and St. Whoremaster sounds but harsh in the ears of men of understanding they themselves will swear they are no Saints That external profession of Faith is sufficient to constitute a person a Church-Member Bellarmine indeed affirms it may be Mr. T. received his notion from him and is therein opposed by the learned Whitaker who cites that saying of August Collat. 3. cum Donat. The Church is one Body in which is both a Soul and Body the Soul is the internal gifts of the Holy Ghost i. e. the internal graces The Body is the external profession of Faith and Communion of Sacraments And Sutliffe one of their own saith better To the Church not only profession of Faith but also holiness is required If the persons characterized by us are not the Church of Christ the Bride the Lambs Wife as we have proved they are not they must be accounted Daughters of the old Whore and Babel spoken of in the Scripture To the 10th Whether in such a Church there is or can rationally be supposed to be a true Ministry of the Institution of Christ He replies It may But we have proved the contrary To the 11th Whether the Book of Common-Prayer or stinted Liturgies be of the prescription of Christ and not of mans devising and invention he saith The Worship or matter for the greatest part of the Common-Prayer-Book is of Christ though the method and Form of Words be of men Answ 1. Modestly spoken however The whole of the matter of the Common-Prayer-Book he seems to grant is not of God though the greatest part he thinks is 2. Sufficiently impertinent 't is the method and Form of words that is the Liturgie or stinted Service to these men are tied If these are not of Christ as he grants their Liturgie is not To the 12th Whether some part of the Worship used by a People be polluted the whole of the Worship be not to be look'd upon in a Scripture account as polluted and abominable according to 1 King 18. 21. 2 King 17. 33. Isa 66. 3. Hos 4. 15. Ezek 43. 8. Zeph. 1. 5. So that if their Prayers be nought and polluted their Preaching be not so to He answers No nor is any such thing said in these Texts Answ Let the Reader consult them and he will find that they condemn the whole of the Worship though they did somwhat that was for the matter of it right and of the appointment of the Lord as polluted and accursed because some part of it was so His talk of the Imperfections of Ministers in prayer is impertinent every imperfection in Prayer renders not the Prayer naught and polluted in that sence in which we affirm the prayers of the Church of England or their devised Liturgie to be so upon the account of its non-institution by the Lord and oblation to an Idol To the 13th Whether a Ministry set up in direct opposition to a Ministry of Christ which riseth upon its fall and falls by its rise can by such as so account of it be lawfully joyned unto He replies No but they are bound to leave this account if it be erroneous Answ 1. But they think it not to be erroneous And 2. Mr. T. was lately of their mind when he swore to extirpate the Hierarchy To the 14th Whether such as have forsworn a Covenant-Reformation according to the Word of God and swear to a Worship that is meerly of humane devising that have nothing of the essentials of a Ministry of Christ to be found upon them may be accounted of as his Ministers and be adhered to He replies No. Wherein he hath given away the Cause pleaded for by him The Ministers of England are known and we have evinced it in this Treatise to be persons of the Complexion intimated To the 15th VVhether such as shall do so be not guilty of casting contempt upon the Institutions of Christ and disobedience against his Roâ—al Edicts commanding them to separate from persons of the complexion intimated He saith They would be if they should do so wittingly and willingly Answ But if they do it ignorantly though their sin be not
were wont to receive Tythes they were not Levites neither for to them were Tythes paid Neh. 10. 37. 13. 12. Heb. 7. 5. Numb 18. 31. And if neither Priests nor Levites lawful Officers or Expounders of the Law by virtue of Office-power committed to them by the Lord they could not be for to these only by virtue thereof did the Exposition of the Lay appertain as is known 2. He seems to grant that they were such ordinary Magistrates as were in the Jewish Synedrion which is as much as we need plead for From an attendment upon the Synedrion of the Jews determining in cases of Judgment and Justice a lawful attendment on the preseâ—t Ministers will never be proved He himself afterwards grants Thaâ— the Scribes and Pharisees were many of them Rulers of the Jews but very learnedly tells us not as Scribes and Pharisees which none ever thought they were being as he acknowledgeth particular Sects among the Jews That these here mentioned were not such he is not able to demonstrate They sate in Moses Seat as Magistrates though their jurisdiction or power was not so great as his He adds That what we say some observe that these Scribes and Pharisees are especially charged with the omission of Judgement and Mercy things most nearly relating to the Office of Magistracy to whom it doth especially appertain to look thereunto is frivolous Answ But others think not so nor hath Mr. T. said any thing to encline them to think so That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judgment is any where taken for right ordering the conversation towards God and man he cannot prove in Mat. 12. 18. 't is not so taken 'T is rather taken for the Ruledom and Government of God Christ was to publish true Religion among the Gentiles and to cast out Superstition which thing where ever it is done the Lord is said to Reign and Judge there And Mr. T. cannot be ignorant that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judgment is the act 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oâ— the Judge or Magistrate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which passeth sentence or judgeth and that this is the proper notation of the word which its being joyned with Mercy and Faith Luke 11. 42 doth not disprove except he will suppose that these are not to be regarded by Governours in the Administration of Justice which they eminently are Faith or faithfulness in the discharge of the trust committed to them by the Lord with the exercise of Mercy and bowels towards the Body and Souls of men is what especially becomes a Ruler so that the observation wants not iâ—s weight For disputations sake we suppose in S. T. 2. The Scribes and Pharisees to be Teachers and Expounders of the Law at that day But if such they were lawful Church-Officers of the appointment of the Lord which we have proved the present Ministers of England are not and therefore a lawfulness to hear these from a lawfulness to hear them cannot be pleaded except we grant they were meer intruders into the Ministry which upon supposition that they were Ministers we cannot yeeld for these Reasons 1. The Pharisees are expresly said to be Priests and Levites John 1. 19 24. which were the ordinary lawful Ministers of that day To which Mr. T. Sect. 3. This onely proves that some of the Pharisees were Priests and Levites not that all were so Answ True but the Scripture testifying there were some Pharisees that were Priests and Levites when it speaketh of their doing what peculiarly and by way of office did belong to the Priests and Levites 't is but rational to interpret it of them and not of any others He adds 2dly But if they were Priests it doth not follow that they were the lawful Ministers of that day 1. Christs Apostles were the lawful Ministers of that day Answ 1. 'T is true they were so but not of the Jewish Church exclusively to others so that this Allegation is impertinent 2dly It 's certain that the Priests of those times got their places by bribing the Roman Deputy as Josephus reports the high Priest did Answ Grant the high Priest did so it doth not follow that the inferior Priests should so do nor doth any Historian report so of them We add in S. T. 2. These of all others were most apt to question the Authority of such as taught the People So when John appears Preaching and Baptizing and professes to them that he was not the Christ they immediately question his Authority John 1. 25. which they could not be supposed to have the face to do if they themselves of all others had been the greatest intruders To which our Animadverter saith That they did so is no wonder for they were puft off with conceits of their Authority and Righteousness Answ This is no reason of his Assertion they had great Authority amongst the people their outward conversation was Righteous and blameless as saith Josephus Jewish Antiq. l. 18. c. 2. so that in this matter they had whereof to glory We add 3dly When they question Christ himself about his Authority he asks not them from whence they had theirs which doubtless upon that occasion he would have done had they not been lawfully seated in the Seat they did possess but from whence John had his who was esteemed as a Prophet To which our Animadverter Though Christ did not then yet he doth afterwards calling them a Generation of Vipers blind Guids and his charging them with affectation and ambitious seeking the chief Seats and to be called Rabbi What is it but an evidence that they did unlawfully climb into Moses his Seat Answ A marvelous evidence indeed which no one in the World would have 't is likely lighted on if it had not been Mr. T. his hap to have stumbled on it nor he himself if he could else have told how handsomly to have salved up the matter 2. Christ calls them Generation of Vipers therefore he seems to charge them that they did unlawfully climb into Moses his Seat of which he speakâ— not one word is such an absurd consequence as he will not be able easily to make good As if a man should say such a one is a Drunkard therefore he saith he is a Thief or such a one affects the title of Batchelor of Divinity therefore he usurps it which every one wouâ—d smile at as inconclusive We say further in S. T. 4thly We have the Lord Jesus many times crying out above all others against the Pharisees condemning them of pride hypocrisie avarice but not the least tittle of the usurpation of Moses his Seat is by him charged upon them or in the least intimated which doubtless would have been had they been guilty thereof Mr. T. replies 1. 'T is no wonder that Christs charging them herewith is not in express tearms related sith their instigation of Herod to take away John Baptists life related by Josephus is not related as impuâ—ed to them by him Answ 1. 'T is very uncertain
Not one Provincial or National Church but seven particular instituted Churches First To each Church is there a distinct Epistle written Secondly Each Church had its particular Officer or Angel to whom each Epistle was directed to be communicated to the Congregation for to them in it doth Christ by his Spirit speak Rev. 2. 7 11 17 29. 3. 6 13 22. 3dly Each Church received its particular commendation bore its particular burden The Evils found in one are not charged upon the rest nor the Good found in either imputed to them generally but severally 4thly The power of Excommunication or rejection of Scandalous Offenders seems to be seated in each Church severally and apart therefore no Provincial or National Churches but Congregational For the neglect of which power some of them are expresly rebuked by Christ Rev. 2. 14 15 20. which our English Annotators apply and that truly to a non-rejection of them by excommunication and cite 1 Cor. 5. 2 6. Alas a National Diocesan Provincial Church was not then thought of Diocesan Churches were first founded as 't is said but it were no difficult task to evince that their original is antidated some scores of years by Dyonisius Bishop of Rome about 280 years after Christ or as some will about 251 he was the first that appointed the limits and bounds of Parishes Here in England they received their rise and original from one Honorius Bishop of Canterbury Polyd. Virgil. de Invent. rer lib. 4. c. 9. Nay the truth is the Churches mentioned were so far from being a Church of a Region or Nation that they were not all that lived in the same Place City or Town appertaining to the Church there As for the Church of Ephesus one of the seven Paul speaks of it as distinct from the rest of the Inhabitants Eph. 1. 1. so doth Christ of the Church of Pergamos Rev. 2. 13. I know thy works and where thou dwellest i. e. among what manner of people thine abode is Psal 57. 4. 120. 5 6. Ezek. 2. 6. Phil. 2. 15. viz. a wicked graceless ungodly people even where Satan's seat is where Satan dwelleth who were sure no part of the Church The like may be said of the rest of them 'T is strange to me that when God calls them Churches any person pretending to sobriety should dare to aver them to be but one Touching the interpretation of Mat. 16. 18. 18. 17. there are indeed great debates as our Animadverter saith betwixt Protestants and Papists amongst Protestants also and Protestants The exposition the Papists give of Mat. 16. 18. who from hence would infer that Peter and after him the Bishop of Rome was made Universal Bishop is so frivolous that 't is not worth the mentioning 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 super hanc petram is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 super hunc Petrum upon this Rock will I build my Church we English-men think to be very different from upon St. Peter will I build i◠The Faith Peter confessed we take to be one thing his person another 2. We find not notwithstanding this promise that Peter was the Prince of the Apostles at which lofty rate these Gentlemen love to speak or Universal Bishop If he had been so Paul much forgot himself when he said 2 Cor. 11. 5. For I suppose Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I conclude for certain I was not a whit behind the chiefest Apostles And much more Gal. 2. 11. But when Peter was come to Antioch I withstood him to the face because he was to be blamed Strange that he should carry it with no more respect to the Prince of the Apostles and Universal Bishop and head of the Church-Catholick-visible 3. But if these were granted them what is this to their Pope Why Peter was at Rome Answ That is uncertain Yet should it be granted he was there it would not in the least advantage them in their present cause 'T is most certain he was at Samaria Antioch Lydda Joppa Cesaria yet no Primacy or Supremacy affixed to either of them upon that bottom 4. Yea but he placed his Chair at Rome fixed his Seat there Answ This is false and untrue nor can they ever make it appear that he did so Yet if this should be granted they are never a whit the nearer the mark except they prove 1. That a succession in this universal Unlimited Archiepiscopal power was entailed to the Church of Rome and that so that 1. Though those who ascended that Chair came to be invested therein by bribery cozenage cruelty bloo◠whilst they possessed it were Hereticks and declared by Councils to be so and their Successors Conjurers Adulterers Idolaters Atheists Blasphemers bloody Persecutors destroyers of bodies and souls of men the veriest Villains and Wretches that ever the Earth bore 2. Though this Succession hath been interrupted by a Vacancy or Interregnum of some years polluted by a Woman a Whore delivered with her Cardinals about her in solemn Procession whence Papa parit Papam peperit Papissa Papillum By the setting up of Anti-Popes two or three at a time contesting to the pouring out of much Blood wasting destroying Villages Towns Cities Cursing excommunicating one another and all that adhere to each other for the Popedom or St. Peter's Chair yet when in it and those that succeed them be they as bad or worse than they that went before must infallibly be his successor which when they prove I will be a Papist and before they shall effect this it being the grand Principle of their Religion or Superstition rather it would become all that have or would be accounted to have the least spark of Wisdom remaining in them to have nothing to do with such a generation For my part I am abundantly satisfied that the Church there is neither the Church-Catholick visible nor any particular Church as such but the Invisible-Church or Elect of God Tell the Church Mat. 18. 17. hath divers interpretations put upon it according as the interests of some lead and encline them In the language of the Episcopalians it is Tell the Lord Bishop and his Consistory but this is such an heterogeneous piece so wild an interpretation that it would put a sober man if concern'd in them to a blush to hear it mentioned 1. There were no such creatures at that day nor for some hundreds of years after Alas there was somewhat else to do than to think of erecting Episcopal Seas and Consistories when they were every day fighting with beasts and made a spectacle to Angels and men for the Truth and Gospel-sake which was the state of the Church of God for the most part for the first three-hundred years and upwards as is known 2. One man as saith precious Cotton is not the Church nor can he represent the Church unless sent by them but so is neither the Bishop nor his Commissary 3. The Bishop ordinarily is no member of the Church where the offence is committed
Word and to build without Hay and Stubble like Israel in Egypt when they be not allowed some warrant out of the Scripture which only can combine the matter of the work and make the frame of the building sure And Chrysostom giveth a reason why we must take nothing from the Prelates which is not clarè perspicuously demonstrated from the Scriptures for our Cogitation halteth when the Word wanteth which halting is sâ—n because we are bound to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a full perswasion even in indifferent things and all Chrys in 1 Cor. Homil. 13. So the Churches of Helvetia The universal Church of Christ hath fully explained in the Scriptures whatever things appertain to saving Faith and to the informing the Life rightly to please God To which that nothing may be added or diminished is distinctly commanded by the Lord. We judge therefore that from these Scriptures true Wisdom and Piety is to be sought Also the Reformation and Government of the Church which are with Mr. T. Adjuncts of Worship and the Institution of all duties of Piety C. 1. Conf. Helvet poster in Harmon Conf. And those famous Witnesses of Christ the Waldenses speak after the same rate In hac enim de Scripturâ ejus perfectione loquuntur quae ad Doctrinam Sanctae Ecclesiae Disciplinam Gubernationem ad singulos universos in ordinario salutis Ministerio unde vera fides existit necessaria sunt Ea inquam omnia plene omnino quantum opus est ut in eximio artificiocissimoque Sancti Spiritus opere in hac comprehensae sunt conclusa quâ nec Angelus de Coelo ullus proferre aliquid certius potest si adferret diversum aliquid credi ei non deberet Conses Bohem. seu Walden in Harmo Confes Which if Mr. T. will not others will believe speak home to the matter in hand The Declaration of the Congregational Elders chap. 1. I own and told Mr. T. as much as they say in S. T. Circumstances concerning the Worship of God c. common to humane actions and societies are to be ordered by the Light of Nature and Christian prudence as place time of meetings c. but they assert not that Circumstances of Worship as such are so to be ordered or to be practised without warrant from Scripture which is that we deny Thus far of the Major Proposition of our first Argument His Exceptions to the Minor will receive a speedy dispatch of which in the next Section Sect. 2. Hearing the Word part of Instituted Worship proved Mr. T. his Objection refelled The Judgment of Mr. Burroughs in this matter Hearing the present Ministers not warranted in the Scripture Of the tendency of the Separation pleaded-for Mr. T. a self-contradicter Of declaring for or against things according to affection The saying of Hierome THe Minor Proposition of our first Argument against Hearing we say consists of two parts 1. That Hearing is part of Instituted Worship which we proved by this Argument That in which we wait upon God in the way of an Ordinance for the communication of good beyond the vertue of any creature to conveigh is part of Instituted Worship But in the hearing the Word we thus wait upon God Therefore To which Mr. T. replies 1. by way of concession In some sense he grants Hearing to be part of Instituted Worship But 2dly if he takes not the Argument to be demonstrative sith there be many things As Marriage Eating Drinking c. in which we wait upon God in the way of an Ordinance for the communication of good beyond the vertue of any creature to convey to us and yet are not parts of the Instituted Worship of God Answ 1. But how sophistically and ludicrously doth he argue The Argument is of Good Spiritual and Eternal Mr. T. talks of Good Natural Political Temporary If he will prove the Argumenâ— not to be demonstrative he must prove that that in which we wait upon God in the way of an Ordinance for the communication of Spiritual and Eternal Good beyond the vertue of any creature to convey to us is not part of Instituted Worship 2. Precious Mr. Burroughs speaks fully to this Objection When I am busied in natural civil actions there I must profess that these things can do me no good without God but I do not wait â—pon God in an Ordinance for the conveyance of Natural good beyond what God hath put into the creature 't is his blessing with it that God in the ordinary course of his Providence doth convey such natural or civil good in the use of those creatures But now when I come to hear his Word I here come to wait on God in the way of an Ordinance for the conveyance of some spiritual good that this Ordinance hath not in it self take it materially but meerly as it hath an Iâ—stitution in it and is appointed by God for the conveyance of such and such things God doth appoint meat to nourish me and together with his Appointment he hath given a natural power to meat to nourish my body that in an ordinary course of Providence is enough for the nourishment of my body But now when I come to hear the Word I must look upon that not only as a thing to work upon my soul and to save my soul by not as a thing that hath any efficacy put into it as the other hath in a natural way it is not in the nature of the thing that carries such a power in it but it is the Institution of God and the Ordinance of God in it But I say 3dly Hearing the present Ministers is not warranted in the Scriptures This will be manifested when we come to thâ— ventilating and scanning those places which usually are produced for the abetting the practice of some in this matter To which Mr. T. subjoyns 1. The Scripture warrants the hearing them whilst they teach the Doctrine of Gods Word Answ When he shews us where it doth so he will say somewhat till then we are not bound to believe him Every one that teacheth true Doctrine we have proved is not to be heard He adds 2. The Scripture forbids only the hearing false Prophets Mat. 7. 15. Antichrists 1 John 2. 18. c. Answ 1. This Assertion is false as we have already manifested 2. We have in S. T. chap. 6. proved the present Ministers to be false Prophets and in our Answer to Mr. T. his Exceptions to the Preface Sect. 10. He saith further 3. Personal Exceptions against their entry into the Ministry or their sinful practices or the ventilating the places produced for the abetting the practices of some in this matter will not prove the Minor Answ But if we prove they act from an Antichristian Call and that 't is the mind of Christ we should not attend upon a Ministry that so acts if we prove them guilty of such sinful practices as Christ commands us to withdraw from persons
Mr. T. Sect. 3. 1. Mr. Gataker interprets the Words of Corporal Adultery Answ 1. It may be so I have not that Author to converse with 2. He is no Oracle that his Dictates must be subscribed to 3. The Adultery mentioned in the Text is made a Character of a false Prophet which corporal Adultery Mr. T. saith is noâ— He saith 2dly Every departure from the Institutions of the Lord in Worship to the inventions of men is not any where committing Adultery Answ Of this matter we have treated chap. 1. sect 12. whither we refer the Reader 3dly Walking in lies he tells us is a character of a false Prophet but they are lies in Doctrine not Worship that is intended in the places cited Answ 1. Of the Annotators he cites not one of them is of his mind Diodati interprets the Phrase of false worships and superstitions as do the Assembly in their Annotations on Am. 2. 4. 2dly We have manifested from other Scriptures that the expression is used by the Spirit of the Lord in this sense both heâ—e and Sect. 10. p. 96. to refute which he offers nothing and his own Dictates will never pass for proof 3dly We demonstrate the present Ministers walk in lies in the sense contended for by this Animadverter chap. 10. of S. T. 4thly To the Qâ—eries he answers The Institution of Preaching the Gospel they have not mixed with their own inventions Answ But this they evidently do whilst none must be allowed to Preach the Gospel but such as subject to Episcopal Ordination promise Canonical Obedience to their Ordinaries observe the Regulations for Preaching given forth by the Pope of Canterbury they are bound to omit the preaching of the Gospel when they have not time to Preach and read Service too Wherein Divine Institution must give place to humane inventions In Baptism he will tell you they mix an Institution of Christ's with the inventions of man in respect of the wrong Subject and they evidently do so whilst they sign with the sign of the Cross and make it such an essential part of Baptism that it is not lawful to be omitted The Institution of the Lord's Supper they mix with that Popish humane invention of kneeling in the Act of receiving which they constitute such a necessary part thereof that they will not admit any to receive in any other posture To the second viz. From how many have they gone a whoring He answers it concerns him that accuseth to shew Answ And that concern I dispatched chap. 4. of S. T. To the third viz. Is not a great part of their Worship drops of the Whores cup of Fornication Mr. T. though he multiply many words answers not at all not understanding or being willingly ignorant of my intendment in those expressions which was solely this that their Divine Service wherein a great part of their Worship doth consist is for the most part taken out of the Service-Book of Rome which Mr. T. may disprove if he can Sect. 2. A third Character of false Prophets mentioned Jer. 23. 13. A fourth Jer. 6. 14. c. A fifth Isa 56. 11. c. Which exactly agree to the present Ministers THE third Character of a false prophet mentioned in S. T. is this That they strengthen the hands of evil doers that none doth return from his wickedness Jer. 23. 13. This it 's said the present Ministers do whilst though in the general they denounce the Judgments of God against sinners they Saint them in the Chancel tell them that the body of Christ was broken for them To which our Animadverter â—ubjoyns Sect. 4. 1. Mr. Gatakers Paraphrase upon the Text is That they confirmed them in their wickedness by bearing them in hand that they should do well enough whatsoever Gods Messengers tell them though they continue in their sins Answ 1. The sin laid to their charge is strengthening the hands of evil doers whether they did this practically or doctrinally is not expressed 't is all one Probably they told them they were the holy People the true Church had his Temple and Ordinances with and amongst them and therefore God could not reject destroy them notwithstanding the Prophesie of Jeremiah to the contrary whom they reviled as a made seditious fellow thereby labouring to take off the people from an attendance on the Prophesie and threatnings given forth by him This we charge the present Ministers to be guilty of as the holy People and Church of God they admit the visibly prophane and wicked to the Lords Table and their Children to Baptism bury them as holy Brethren whom they call so not upon the accoâ—nt of Creation but Christianity which their conversations contradict and Church-membership with them though they die in the very act of drunkenness of whose joyful resurrection to eternal Life they profess they have a sure and certain hope which can be referred to no other but the person interred they asperse reproach those who would deal truly and roundly with them as seditious mad persons that are fit for the Stocks Prisons Dungeons whereby they evidently strengthen their hands in their wickedness 2. It is not true that the false Prophets told them expresly that they should do well enough though they continued in their siâ—s they flattered them with the mercy and patience of God the priviledges and immunities he had crowned them with by which they lead them into the belief of this that God would not reject them 3. The Assembly in their Annotations explain the Phrase of strengthening the hands of evil doers with this they confirm them in their wickedness and so keep them from Repentance Ezek. 13. 22. Which by the wayes and means instanced in 't is known the present Ministers do 4. 'T is not charity as he intimates to say to a known Drunkard Swearer that the body of Christ was broken the blood of Christ shed for him that he should take and eat and drink the Bread and Wine in â— membrance that Christ died for him but cruelty tending to the nourishment of false peace and confidence to the ruine of millions of Souls If Judas was at the Sacrament he was a visible Saint is no Warrant to administer it to persons of the complexion intimated The expressions above mentioned are not at all like those used by the Apostle 1 Cor. 8. 11. Heb. 10. 29. He speaks of visibly Saints these are spoken of and to the visible wicked and prophane 5. That these things do not confirm and strengthen the hands of evil doers was the alone thing to have been proved by our Animadverter but to that he speaks not at all What he further mentions is a pretended reply to what is remarked touching the Ministers of England that it is a rare thing to hear of one Soul that is brought over to God by all their Preaching so that visibly that Judgment of God seems to be upon them Jer. 23. 32. Therefore they shall not at all profit this people
the Sion of God nor to be accounted so Of this we have already spoken and shall only add Those Churches that have no answerableness to Mount Sion the Type of the true Gospel-Churches but are the very Picture of old Babylon the Type of Antichristian Churches are not the Gospel-Churches typed out by Mount Sion but the Babel out of which 't is the duty of the Lords People to flie in whom God dwels not But National-Churches are not answerable to Mount Sion but old Babel Therefore Look upon Sion consider her diligently 1. She was an Holy Mountain or Hill Psal 2. 6. 15. 1. where the holy People dwelt 2dly There was the Temple of God built according to his appointment of hewen stone ready fitted and prepared precious costly stones 2 Chron. 3. 6. 3dly There was the Worship of God managed by Officers of his own according to his own direction and appointment What more evident then that National Churches the Church of England is most unlike hereunto May it be call'd an Holy Hill rather a Mountain of Corruption Are its Members an Holy People What less A Generation of Atheists Drunkards Swearers Adulterers and Adulteresses cannot be so accounted If God's Worship managed according to his own appointment by Officers of his own in their Assemblies we have proved the contrary Are not they the very Picture of old Babylon in their self-invented Worship rigid pressing of Uniformity under Penal Laws the onely support of their Service and murdering the Children of the Lord who dissent from them All that know any thing know these things to be so Nor can they be called his Candlesticks who are not of pure Gold fashioned in all respects so near as humane frailty will admit according to the Idea and platform given forth in the Scriptures of Truth upon which account the New-Testament-Churches are so called with allusion to Exod. 25. 31. but the contrary Their matter for the most part is Reprobate Silver the very dross of the Earth and scum of the World instead of pure Gold They are formed according to the devices of men laid in a subservency to their pride arrogancy and lusts of them we have not the least print in the Scriptures nor for some Ages after as we have proved Nor can they be called his Garden being constituted of such as were never chosen and separated by him from the rest of the World in whose hearts the Fruits of Paradise are not planted as their outward deportment shews who are not dressed by him nor bring forth fruit to him who are not inclosed by his own Rules but the Canon-Law of Antichrist his professed Enemy His answer to the following Reasons hath nothing in it but what we have already considered To the Question Where are the Souls that are converted comforted strengthened stablished that are waiting at the doors of their House He Answers 1. That though there were none such yet this proves not God not to be present in them in respect of his special presence and Grace Answ 1. This I confess is to me a most strange Paradox that no Souls should be converted comforted strengthened stablished in the Parochial Assemblies of England and yet God be present there in respect of his special Presence and Grace when these things are as much the proper issues of such a presence as light and heat are of the shining of the Sun in its brightness 2. The Scriptures cited by him are impertinent 1. Because they expresly relate to the people of the Jews to whom I speak with respect to the body and bulk of them as a Church National God gave not of his special Presence and Grace at that day he had blinded them Isa 6. 9 10. John 12. 40. 2. Because notwithstanding those complaints there were some yea many converted comforted strengthened stablished Isa 49. 4. is a Prophesie of Christ Were none converted by him Isa 53. 1. John 12. 38. Rom. 10. 16. Isa 65. 2. Rom. 10. 21. Mich. 7. 1. Luke 7. 31. Mat. 23. 37. are the complaints of the Lord and his Messengers against the Church of the Jews for their obstinacy against Gospel tenders of Grace and Love but say not that God was with that Church in respect of his special Presence and Grace which had he been they had most assuredly believed and obeyed the Gospel nor do they intimate that there were none converted We read of many yea of some thousands converted by Christ and his Apostles notwithstanding these complaints What follows being an heap of impertinencies we might omit 1. We design not to beget enmity and prejudices in the minds of men against the present Ministry they themselves for the most part are the occasion hereof by their covetousness and debauchery 2. We know not any of the Churches of whom they may say you are the Seal of our Ministry 3. Our groans to the Lord are for poor England that God would shew mercy to it and give them hearts to receive the Truth in the love of it We hope he hath a great Harvest yet to reap in the midst of us and we are incessantly praying him to send forth Labourers into his Harvest Though to be plain we think not that God will use any in this work of gathering Souls to Christ who come with an Antichristian Call and the Wooden Sword of a Common-Prayer-Book and Homilie under their Arms which will never pierce so much as skin deep but such as come with a glorious Gospel-Unction upon them the great Character of Gospel-Ministers 4. He grants That a sad Spirit of withering and visible decaies are to be found upon the Auditors of the Ministers but reflects upon the Congregational Churches To which I shall only say That through the good presence of God with them things are far otherwise with them than this Animadverters words import They meet with choice Springs of Life and Royal establishments from the God of Glory the sâ—out of the King the Lord of Hosts is many times heard in the midst of them and they tryumph gloriously in him Sect. 4. The 12th Argument against hearing the present Ministers vindicated 'T is one step to Apostacy proved Heb. 10. 25. considered Some Reasons why persons may not hear Parochial Ministers as formerly Mr. T. his Answers to the Queries in S. T. considered His agreement with Bellarmine in the qualification of Church-Members evinced THE 12th Argument produced in S. T. for the proof of the unlawfulness of hearing the present Ministers of England is this That the doing whereof is one step to Apostacy is not lawful to be done But the hearing the present Ministers of England is one step to Apostacy Therefore To which Mr. T. adjoyns Sect. 9. 1. If the Major be understood of Apostacy from the living God and the Christian Faith it 's true if of the Congregational Principles and Practices it 's false Answ 1. The Congregational Principles and Practices we have in this Treatise in part proved to be
from God others have done it more largely that 't is lawful to do that which is a step to Apostacy from the Institutions of God or Christ Mr. T. will not out of the heat of dispute assert 2. Apostacy from one Institution of Christ to the imbracement of the traditions of men is one step to Apostacy from God and the Christian Faith tending indeed to Superstition and down-right Atheism 'T is no less than a rejection of the Authority of Christ and espousing to our selves other Lords The rejection of this one Principle founded in the Law of Nature and Grace that God is to be worshipped solely according to that Revelation he is pleased to make of his mind and will touching his Worship in the World was what lay at the bottom of all that Apostacy that from the beginning hath been in the World as is known And inded that Spirit which leads me to a departure from any one Institution of Christ will lead me if Grace prevent not to a rejection or corrupting of all the rest Those who laid the first stone of the Antichristian Fabâ—â—â—k never thought it would have grown to such a Babel of horrible Abominations as it s grown to The beginning of great evils are certainly to be resisted a departure from any one Institution of Christ is a great evil So that the Major cannot be denied The Minor or second Proposition That the hearing the presâ—nt Ministers is one step to Apostacy we manifest in S. T. because 1. it cannot be done especially by persons of Congregational Principles without a relinquishment of Principles owned by them as received from God That the Church of England as National is a Church of the Institution of Christ that persons not call'd to the Office of the Mâ—nistry by the Saints are rightful Ministers of Christ must be owned and taken for granted ere the Conscience can acquiesce in hearing the present Ministers for we suppose it will not be asserted by those with whom we have to do that there can be a true Ministry in a false Church oâ— that false Ministers may be heard yet the present Ministers are Minisâ—ers in and of the National Church of England and were never solemnly deputed to that Office by the Suffrage of the Lord's People to which Mr. T. faith nothing that deserves our stay 2. Nor can it be done without the neglect of that duty which with others is of the appointment of Christ to secure from Apostacy Heb. 10. 25. viz. the Saints assembling themselves together as a people dictinct from the World and its Assemblies to exhort and edifie one another To which our Animadverter replies 1. They may hear the Ministers and do the duty enjoyned Heb. 10. 25. they may do the one some hours and the other some other Answ 1. But the Scripture instanc'd in requires as freqâ—ent an attendment upon this duty as may be which whilst they are hearing the Ministers they must neglect 2. It commands that they go not forth to meet with any other than themselves not forsaking the assembling of your selves together Yea but 2dly they were Hebrew Infidels from whom the Apostle would have them meet as a body distinct Answ And they are Christian Infidels for the visibly wicked and prophane are notwithstanding their assumed Christianity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unbelievers or Infidels from whom we would have Saints now to meet as a body distinct for as to any that fear God in the Assemblies of England it would be the joy and rejoycing of our Souls to see them forsaking them we should gladly receive them into our Communion and in the mean while we love and tender them nor do we separate any more from them than they do fâ—â—m us If those that separated themselves Heb. 10. 25. departed to Judaism the people of England are departed to Antichristianism a mixture of Judaism and Heatâ—enism inasmuch as they embrace the very Worship Modes and Rites of Antichrist To what he adds That he sees no reason why persons of Congregational Principles may not hear Parochial Ministers as formerly We Answer 1. They are not the same persons have not the same gifts qualifications 2. They pretend to press after the work of Reformation these have protested against it 3. They came with the Word of God these with the Instruments of foolish Shepherds the Common-Prayer-Book and Surplice 4. They abhorred the Inventions of men in Worship these plead for imbrace promise obedience to them which are some of those many Reasons may be given of persons refusing to hear in Parochial Assemblies as formerly To the Queries proposed in S. T. he answers Sect. 10. 1. Whether the Lord Jesus be not the alone Head King and Law-giver to his Church To which he replies meaning it of the supream absolute Independent Head He is Which is no more than what Bellarmine himself grants a very Papistical Answer There are other Heads of the Church it seems though Christ be the alone Supream Of this matter we have already spoken The second Whether the Laws Orders and Ordinances of Christ be not faithfully to be kept though all the Princes in the World should interdict and forbid it He Answers They are Whereby he justifies the men of his indignation in their Non-conformity separation from the present Ministers and Worship notwithstanding the Edicts of men to the contrary till he be able to remove out of the way what they produce to prove their practice herein to be according to the Orders and Institutions of Christ To the third Whether to introduce other Laws for the Government of the Church of Christ and the Worship of his House be not an high advance against and intrusion into his Kingship and Headship He replies No If they be no other than such as are shewed to be warranted in this answer to the Preface Sect. 8. 20. to Chap. 1. Sect. 3. to Chap. 5. Sect. 11 12. Answ The unwarrantableness of his Warrant we have discovered in our Answer to the places quoted by him To the fourth Whether the Lord Jesus as King and Head over his Church hath not instituted sufficient Officers and Offices for the administration of holy things in his House to whom no more can be added without a desperate undervaluation and contempt of his Wisdom Headship and Sovereignty over it He Answers Some servants and services may be appointed by Rulers without such an undervaluation Answ If by Servants he understand Church-Officers as he must if he speak pertinently the enquiry being of them he would have done well to have proved his dictate we can see no foundation for it in Scripture or Reason but believe had he setled his Family and appointed every one their Place and Office in it he would account others appointing new Officers and Offices that he thought noâ— of and introducing them without his consent as necessary to the well-being of his Family such a disvaluation as that intimated Of this we â—ave already treated To
which one of their Reverend Prelates hath been moâ—e than once heard to say That the presence of Christ in the Sacramenâ— is not Symbolical but Realiter and upon that account we give adoration 't is like more are of his mind as horrible Idolatry as bowing before a Crucifix or Image 2. That Christ is not alone the Head of the Church 3. They seem to attribute greater efficacy to the Blood than the Body of Christ whilst they pray That their bodies may be made clean by his Body and their souls by his most precious Blood as they do in the prayer before that which is used at the Consecration 4. That Christ descended into Hell as if he descended into the place of the Damned as â—he Papists hold To which Mr. T. 1. 'T is in the Creed call'd the Apostles Answ 1. This is no part of Scripture Nor 2. ever composed by them whose name it bears Nor 3. is it certain when or by whom it was so done 4. To this very day it was never in any full and general Council confirmed and established So that its being in the Creed proves it not so authentick as that we are bound to believe it 5. What is said by Bishop Usher touching this matter I have not leisure to enquire since it 's put after his burial it can signifie no other descent but into the place of the damned which is as rotten a figment as ever was invented 3. Touching Man 1. They generally own I speak especially of them who are called the Church free-will And 2. an implicite Faith not in words but really and indeed whilst they say We must practise in Worship the determinations of the Church though we our selves see no reason for them because she hath determined them and that this is reason sufficient for our so doing i. e. We must in these things believe â—or Faith must preceed practice in the Worship of God as the Church believes 4. Touching Worship They hold 1. That Worship devâ—sed by man though abused to Idolatry is the Worship of God with which he is well-pleased 2. That God is more particularly to be worship'd in one place than in another and that these places being Consecrated are the Houses and Churches of God and upon that account holy and to be reverenced 3. That reading an Homilie or a few Prayers out of the Liturgie is a more excellent worship of God though no where commanded in the Scriptures than Preaching which must therefore give way to it 4. That none must be suffered publickly to worship God or privately except in their own Families but according to Forms of mans devising Which 5. they say Is the Worship of God 5. Touching the Sacraments 1. They seem to intimate that there are more than two when they say there are two only generally necessary to salvation 2. That Women may Baptize in casu necessitatis as the Papists hold and that such Baptism is valid 3. That Baptism is to be administred with a Cross in the fore-head 4. That all Children when baptized are regenerate and received by the Lord for his own Children by adoption Common-Prayer-Book of Publick Baptism 5. That Children being baptized have all things necessary for their salvation and shall undoubtedly be saved 6. That all that are baptized have received remission of sins Confirmation before the imposition of hands 7. They seem to make the imposition of hands a Sacrament when they say 'T is a sign to certifie Children of Gods grace and favour towards them Ibid. in the Prayer after the imposition of hands Yea they really do so if the definition they themselves give of a Sacrament be right viz. That it is an outward and visible Sign of an inward and spiritual Grace 8. So they to make Matrimony by that expression used by them consecrated the state of Matrimony to such an excellent mystery in one of the Collects in the form of the solemnization of Matrimony 9. They adore before the Elements of Bread and Wine 10. That the wicked and ungodly may receive it 11. That though the most notorious offenders be partakers of it yet the People that joyn with them are not defiled thereby 12. That the Body of Christ was broken the blood of Christ was shed particularly for them 6. Touching the Church 1. That under the time of the Gospel there is a National Church 2. That the most wicked and their seed may be compelled and received to be members of the Church which is notoriously known nor have they the face to deny it though Mr. T. talkes as if they would to be consonant to their principles and practice 3. That 't is not lawful to separate from this Church whoever do so are Sectaries Schismaticks to be excommunicated imprisoned a bloody error 4. That the Clergie is the Church as is the Pope and his Conclave to the Romanists 5. That these is another Head of the Church besides Christ 6. That 't is not in the power of the Church to choose their own Officers 7. That 't is in the power of Kings to appoint the highest Church-Officers 8. That Lord-Bishops are Officers of the Church of Christ though no where of his appointment 9. That Lord-Bishops can give the Holy Ghost and power to forgive and retain sins 10. That 't is in the power of a Priest to absolve from sins In the Visitat of the Sick 11. That 't is not in the power of the Church to excommunicate but the Bishop 12. That Pastors and Teachers are to be ordained by Lord-Bishops 13. That dumb Ministers are lawful Ministers of Christ 14. That the Ministry Worship and Government which Christ hath appointed to his Church is not to be received or joyned unto unless the Magistrates where they are reputed Christians do allow it And this their practice preacheth forth 7. Touching things supposed indifferent 1. That 't is in the power of the Church i. e. the Bishops in their Convocation to make that which is in it self indifferent a necessary part of Worship 2. To devise what Rites it pleaseth and add to the Worship of Christ 3. That Marriage may be forbidden at certain Popish seasons as in Lent Advent Rogation week 4. That the Cope Surplice Tippet Rochet are meet and decent Ornaments for the Worship of God and ministry of the Gospel 5. That Altars Candles Organs are necessary and useful in the Church of God Mr. T. his thoughts are vain when he thinks that they will not assert this Certainly they will not be so imprudent as to aver that they lavish the Gold out of the Bag for the erection of that in the Service of God which is neither necessary nor useful 6. That there may be Holy Dayes appointed to the Virgin Mary John Baptist the Apostles all Saints and Angels together also with Fasts on their Eves on Ember dayes Fridayes Saturdayes so called heathenishly enough Mr. T. answers They will deny this to be their Tenent and câ—tes Whitgift c. telling