in S. T. reflects sadly upon its authority and perfection which is the next thing we affirm to evidence the truth of the major Proposition This M. T. saith is true with respect to all Doctrinals of Faith and Manners and Worship in respect of Essentials but not of Accidentals thereof undetermined in the Scripture Answ 1. The unscripturalness and vanity of that distinction we have already discovered 2ly We had thought that the perfection of the Scripture had consisted in this that the whole of that obedience that God required of us had therein been stated and enjoyned for which end we conceive it was at first commanded to be written and hitherto by the wonderful gracious providence of the Lord continued to us The Accidentals of Worship are either part of that Obedience we owe to God or they are not If not how come they to be such parts of Worship as without them we are interdicted to perform it or indeed whence is it that we are tendring them up to God when all our Worship is nothing else but the solemn tender of that Obedience that we owe to him if they are then there is some part of our Obedience that is not prescribed in the Scripture then is the Scripture imperfect and that with respect to the main end for which it was given forth viz. to indoctrinate and direct us in the whole of that Obedience that God requires of us and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Aristotle l. 2. de Coelo c. 4. But this is contrary to 1. The testimony and witness of the Spirit of God speaking in the Scriptures 2 Tim. 3. 15. Prov. 2. 1 9. Isa 8. 20. 2 Pet. 1. 19. Luke 1. 4. John 5. 39. 20. 31. 2 Cor. 4. 6. Lukâ— 10. 26. 16. 29. Deut. 12. 8 32. Prov. 30. 5. Mat. 22. 29. Gal. 1. 8. Eph. 2. 20. Heb. 4. 12. Rev. 22. 18. 2dly To the Witness of many of the Worthies of the Lord in their day The renowned Waldenses or the Church of Christ in the Wilderness some hundreds of years ago declare and attest that nothing is to be admitted in Religion but what only is commanded in the Word of God that all mens Traditions are to be rejected and therefore this singing and superfluous chanting in the Chancel to be left It is necessary and consonant to reason that every man learn that which is needful out of the Scriptures both for the fulness of Godliness and lest they be inured to humane traditions saith Basil Regul contract 95. pag. 502. God will ask no more of a Christian Believer in this life but only to obey the Precepts of that most blessed Law If any Prelate of the Church require more or else any other kind of obedience than this to be used he contemneth Christ exalting himself above God and so becâ—meth an open Antichrist saith the Lord Cobham in the Confession of his Faith offered to Hen. the 5th about the year 1413. Chrysostom calls them a most exquisite rule and exact square and ballance to try all things by Augustine expounding Gal. 1. 8. saith If we or an Angel from Heaven declare unto you either concerning Christ or his Church any other matter belonging to our Faith or Life any thing but that which you have received in the writings of the Law and the Gospel let him be accursed Cont. Lit. Petilian Don. l. 3. c. 6. de unitat Eccles cap. 11. Et honos praeter mandatum est dedecus God is dishonoured by that honour that is ascribed to him beyond his own prescription saith Hierome Yea 3dly our Protestant Divines disputing with the Papists about an universal Head of the Church Cardinals Purgatory Mass c. have ever thought this one good Argument against them that they find them not commanded in the Scripture and to assert them needful or lawful to be used in the Church of Christ they affirm to be derogatory to the perfection of the Scripture Suppose a Papist â—o say 'T is true the Scripture is perfect with respect to the essential parts of Worship not so with respect to Accidentals such as are Cross Spittle Salt in Baptism Holy Water Pope Cardinals Crosses c. What would Mr. T. answer hereunto 'T is a thousand to one but the same Answer would stop his own mouth in the reply to the Argument undertaken to be refuted by him We add in S. T. as a further confirmation of the truth of the Proposition under debate 7thly That God condemns not only that which is done against the warrant and direction of the Word but also that which is done beside it Deut. 4. 2. 12. 32. Mat. 15. 9. Lev. 10. 1. Prov. 30. 6. Jer. 7. 31. To which Mr. T. replies 1. That the Assertion understood of Accidentals of Instituted Worship is false Answ 1st Very good It seems then it is lawful to add what we please as accidental parts of instituted Worship for God no where condemns our doing so Altars Candles Crucifixes Baptism with Spittle Salt c. Dedication of Churches to He-Saints and She-Saints with the Inscription of Laus Deo S ta Helena of the Popes make Baptism of Bells the whole Farrago of Popish Inventions may by Mr. T. his arguing be introduced for these are but Accidentals of Worship and no where expresly interdicted Secondly The Protestant Divines have ever thought this a sufficient convincing Argument against these fooleries of the Papists That Christ hath no where commanded them therefore they may justly reject them as unlawful Christ being the alone Pastor Eccl. 12. 11. Master Mat. 23. 8 10. Prophet of his Church Acts 7. 37. Who shall dare to speak where he is silent or can do so without an open undervaluing and contempt of his Authority 'T were easie to fill many Pages with citations of Protestants to this purpose in whose Writings nothing is more frequent than this Nihil sine nihil extra nihil praeter nihil ultra Divinam Scripturam admittendum esse Peter Martyr on 2 Sam. cap. 6. pag. 212 213 saith From this History we may see that the true Worship of God he speaks of Uzzah's touching the Ark is not to be deduced from the Palestines or Ethnicks but the Word of God For God will be worshipped according to his own Praescript not our Inventions But as touching what pertains to the Worship of God nothing is to be sought without the Word of God It went ill with Uzza that he would imitate the Palestines with Nadab and Abihu that they would offer profane fire with Ozias the King that he would offer Incense in the Tabernacle when he was neither Priest nor of the Tribe of Levi. But Thirdly The Scriptures produced abundantly manifest the truth of the Assertion Let the judicious Reader seriously peruse them and they will lead him captive to the belief of it Deut. 4. 2. 12. 32. Pro. 30. 6. Strictly interdict mans adding to the Word of God which if it be not a condemnation of
the Sabbath Baptism Lord's Supper c. and I do so in this dispute Answ Egregie dictum excellently said indeed as if because we affirm that whatever is to be practised in Instituted Worship in the time of the Gospel is to be wholly bottom'd as to the Law and Precept instituting it upon some Commandment of Christ in the New-Testament therefore we assert that no use may be made of the Scriptures of the Old-Testament treating thereabout by way of prophecy or otherwise which is a Consequence this learned Animadverter will never be able to make good 'T is true many learned men do make use of some places of the Old-Testament to prove the morality of one day in seven or the seventh part of time not as I remember except Psa 118. 24 which some conceive by way of prophecy speaks of the Lord 's honouring the first day for the confirmation of the observation of the first day which they conceive Christ's resurrection on that day the practice of the Primitive-Church meeting together for the solemn Worship of God 1 Cor. 16. 2. Acts 20. 7. the appellation the Lord's Day which they judge is given to it c. is a sufficient warrant for their observation thereof in Gospel-times They plead not for Baptism or the Lord's Supper upon any other bottom than Gospel-Institution or their preception by Christ in the New-Testament Though 't is true as touching the subjects of the one and the other they judg they may by way of analogy argue somewhat from Old-Testament-Scriptures from which apprehension they see nothing so weighty in what is tendred by Mr. T. notwithstanding his brag and immodest Assertion pag. 18. Sect. 14. that such a way of arguing is irrational as if wisdom rested with him and he had the measure of it and a man could not differ from him but he must be a block or bruit to influence their departure That because the granting the Assertion would be disadvantagious to the Author and the Separatists therefore it should be in Mr. T. his opinion an unreasonable postulatum to devolve the question upon the Scriptures of the New-Testament I understand not He takes not a measure I presume of the reasonableness or unreasonableness of requests from their advantagiousness or disadvantagiousness to such contemptible creatures as we and should he do so he were much to blame as to infer from hence therefore I see no reasonableness in his Postulatum which is introduced not as the natural issue of any thing premised which he knows it is not but meerly for pomp and shew Sect. 3. The judgments of the Antients no sufficient substratum to build my practice upon in the Worship of God The opinion of the Antients â—hemselves in this matter None but the Spirit of God speaking in the Scriptures can satisfie the consciences of any dissatisfied in matters relating to Worship Our Faith not to be resolved into the Testimony of men which is a principle decryed by the Antients and Protestant Churches The consciences of none can be satisfied in what is written by the Ancients before they are assured 1. that what they read as or are told is theirs be indeed so and not counterfeited nor adulterated 2. That in their Writings they were as the Apostles and Prophets guided by an unerring Spirit The true use of the Testimony of the Ancients Congregational-Principles owned by them Of Councils and Schoolmen THe fourth Section is fronted with this The judgement of the Ancients not useless in this Controversie as if the Author of the Sober-Testimony had asserted it to be so which Mr. T. knows he no where doth This indeed the words of the Author not perplexing our selves nor the consciences of any with the judgments of men in generations past wherein they cannot acquiesce fairly intimate 1. That the judgment of none of the children of men though never so famous in their generation since the Apostles fell asleep is a sufficient Substratum to build my faith and practice upon in the Worship of my God In which we have the concurrence of the Ancients themselves Basil tels us that it is necessary and consonant to Reason that every man learn that which is needful out of the Scriptures both for the fulness of Godliness and lest they be inured to humane traditions Regul contract 95. p. 902. And Austin Epist 112. ad Paulin. saith If a matter be grounded on the clear authority of the holy Scriptures it is to be believed without all doubt but as for other witnesses and testimonies upon whose credit any thing may be urged unto us to believe it it is lawful for thee either to credit or not to credit them according as thou shalt perceive them of weight to deserve or not to deserve credit Origin saith Homil. 1. in Hierem. We must of necessity call the Scriptures to witness for our senses and interpretations without them are of no credit Famous is the saying of Cyril Bishop of Jerusalem Catech. 4. p. 15. We must not deliver any thing though never so small without the holy Scriptures neither may we be led away with probabilities and shews of words neither yet believe me barely saying these things unto you unless you also believe the demonstration thereof from the Scriptures for the security of our faith ariseth from the demonstration of the holy Scripture 2dly That not the sayings or judgment of the Ancients but the clear Testimony of the Spirit of God speaking in the Scriptures is sufficient and efficacious for the satisfying persons that are dissatisfied in any thing relating to Faith or Worship Come to a poor soul under real scruples of spirit with respect to these and tell him this Father is of this opinion and that Father of that you do but oleum operam perdere when you have said all he remains as he was dissatisfied and so will do without evidence from Scripture More than these two things the Animadverter cannot righteously infer from the expression he discants on What saith he to these not a word more or less And I am apt to believe of Mr. T. that he is a man of greater modesty than to oppose them He tells us indeed that it may be of good use to satisfie mens consciences that no such separation as now is from the present Ministers of the Church of England was allowed of by the first Fathers and Writers what truth there is in this suggestion shall by and by be manifested He will not say surely of what good use he supposeth it to be that the faith of any is to be resolved into their testimony which it must be if what they say satisfie the scrupling conscience i. e. I must believe what they say is true because they say it else that they say it will never tend to my satisfaction which yet is an homage and duty that we owe to none but the Lord. A principle decryed and abhorred by the Ancients themselves The saying of Austin Epist 48. is known
amongst the Congregated Churches if but once 't is too often Though Mr. T. his expression intimates as if a frequent case which I cannot but tell him is a meer calumny 'T will not one day be for his credit however it may at present serve his design that he walks so much by that rule Calumniare fortiter aliquid adhaerebit 2. When it happens the exercise of those Rules of Condescention Love and mutual forbearance enjoyned by Christ upon his Disciples would soon put an end to the differences suggested But 3. If this will not do the calling-in the help of some Sister-Church may quench the flames Yet 4. If nothing will do but through the prevalency of corruption Schisms remain amongst them and separation at the last each from other ensue to prevent this we must not lay aside an Institution of Christ 5. Besides the imposing a Minister upon a People by a Patron with a Bishops Institution and Induction hath more frequently and I am sure more justly and warrantably been the occasion of the offence and difference intimated Sect. 21. Of a visible instituted Church and its security from Apostasie What Errors and Corruptions unchurch a Church Of the National Church of England Of the Governours and Officers of a collapsed Church The condition of England's Church-Officers Of Separation from a collapsed Church Of Communion with a Church not rightly constituted and compulsion thereunto IN Sect. 23. Mr. T. transcribes the 7th Query in S. T. Whether any visible instituted Church in the world hath greater security against Apostasie from God and that sore judgment of having its Candlestick removed and being unchurched than that people of the Jews had If not then whether supposing a National Church to be of the Institution of Christ it may not so come to pass that it may be so overspread with corruptions â—hat it may lose the essence of a Church and justly be disrobed of that appellation To which he answers in the Affirmative and tells us that they justly plead it against the Church of Rome and that the promise Mat. 16. 8. doth not belong to any particular instituted Church in the World but to the invisible Church of Gods Elect. And we are of the same mind with him in this matter But lest any reflection of disparagement should from this Concession happen to the Church of England as a very dutiful Son he adds That not every no nor many corruptions of some kind do unchurch but such Errors as overthrow the foundation of Christian Faith Corruptions of Worship by Idolatry in life by evil manners utterly inconsistant with Christianity Answ 1. Nor did we ever assert that every or many corruptions of some kind did unchurch So that in this matter Mr. T. might have saved his pains Nor 2dly had we the least occasion to do so with respect to the Church of England which we deny to be a true Church not because dreadfully degenerate from what at first it was but because in its first Constitution as National which it received under the Paâ—acy it was never a true Church of Christ Though 3dly such fundamental Errors such corruptions in Worship and evil manners are to be found upon it that are inconsistant with the power of Godliness or Christianity and therefore such as by Mr. T. his Concession were enough to unchurch it To the eighth Query in S. T. viz. Whether the Ecclesiastick and Spiritual Rulers Governours and Officers of such a collapsed Church may not righteously as of old be accounted and esteemed as false Prophets that go about to cause the people to forget the Name of the Lord or his pure Worship by their lies or unscriptural Traditions Innovations and ceremonious Pageantries Mr. T. pretends to answer Sect. 24. which he fronts with this Every Error makes not a false Prophet which no one saith it doth And further by way of reply having placed in the Van 2 Pet. 2. 1. Jude 4. 1 John 4. 1. 2 John 7. 1 John 2. 22. which speak of false Prophets and Antichrist but advantage him not in the least in his present undertaking as we have manifested He adds that so long as they teach the Worship of Christ in his Name are without Idolatry in their Worship and Heresie in their Doctrine they are not to be accounted false Prophets Answ But this as to the present Ministers of England will not be granted They practise not the Worship of Christ but of Antichrist as we prove ch 7. of S. T. They come not really in Christ's Name though they pretend to it but in the name by the authority of the most profest enemy he hath in the world as we evince ch 3. of S. T. Though the Doctrine of the Church of Engl. be the most sincere part the greatest care of our Reformers at first being thereabout yet they own and preach false Doctrine the most of them are greatly degenerated from the Doctrine of the Church of England in not a few points as touching Election Free-will the extent of the Death of Christ c. as might be evidenced from their Sermons and printed Papers Of this we have spoken chap. 10. of S. T. The addition of this Animadverter of In Te ipsum cudetur faba as if guilty of the same things or such like as we charge upon the Ministers of the Church of England I challenge him to make good else he doth but calumniate His 25th Section is an Answer to the 9th Query in S. T. about separation from a Church so dreadfully collapsed as to lose the essence of a Church The sum is 1. Separation by reason of some corruptions is unwarrantable Answ And we say so too but this is not ad Rhombum we are speaking not of corruptions of any kind but of such as destroy the essence of a Church as is evident from the 7th Query in S. T. upon which this hath a dependance He adds 2dly Separation from a Church somewhat erroneous in judgment and corrupt in worship and conversation that is not Idolatrous nor heretical nor requires that to their Communion which would be sinful especially if from all attending on Ministers and Ministry at all times is unjustifiable Answ 1. All this might be granted without the least disadvantage to the Cause we are pleading 2dly By his own Sword is the Cause he undertakes the defence of wounded under the fifth rib We prove the Church of England Idolatrous Heretical She requires that to her Communion that is sinfull viz. Conformity to the Mass-book I should have said the Liturgie from thence stolen bowing at the Name of Jesus communicating with a Drunken Parish-Priest and a company of Swearing Drunken Parishioners whereby persons become one Bread with them kneeling at the act of receiving having their Children signed with the sign of the Cross which we are apt to think are things sinful and till Mr. T. is pleased better to inform us are like to abide in our present apprehension thereabout from
people of weak judgements did satisfie themselves in these things in the judgement of their faithful learned wise and holy Teachers and Rulers Answ Bravely spoken had it been at Rome our English stomachs can scarce away with such Coleworts O dura Messorum ilia 1. The Animadverter all along takes for granted that which we expresly told him Chap. 5. 7. of the S. T. pag. 41 62. we denied viz. That there are any circumstances or particularities of Worship relating to it as such undetermined by the Lord. 2dly Under the notion of particularities of Worship undetermined he shrouds the many Popish toyes and Antichristian inventions as Cross in Baptism Ring in Marriage Surplice yet retained in the Church of England These he would not have persons too careful about But seriously Sir those that know the Lord know him to be a jealous God and that he hath manifested his jealousie in such terrible rebukes against some of the sons of men as Nadab and Abihu Levit. 10. 1 2. Vzza 2 Sam. 6. 6 7. whom he slew in his fury for their Worshipping him otherwise than he had determined that be they never so weak they tremble and abhor to draw nigh to God in a way they have no Scripture-warrant for 3dly They desire to be satisfied in the authority of the Children of men in their attempts to impose upon their Consciences and make those things the necessary parts of Worship which they themselves acknowledge Christ hath left as particularities undetermined 4thly They would also be directed by Mr. T. to those faithful learned wise and holy Teachers he speaks of for they can find few or none such in a whole County And yet 5thly One thing more they would be satisfied in Whether an implicite Faith in matters of Worship be any more tolerable and justifiable than in matters of Doctrine And whether this will ever be a satisfactory answer to their mighty Sovereign the Lord of Hosts when he shall demand of them Who hath required this at your hands Why truth Lord we never read that thou didst ever do so but our faithful Teachers told us we might yea ought notwithstanding to practise these things and believe it will never be accepted as such 6thly His scurrilous reflections they can freely pardon though they know that the brood of Ranters c. he speaks of have not been produced by the inquisitiveness of any after the mind of God with respect to Instituted Worship but persons taking up with such slight thoughts of the Worship of the Holy God as such expressions as these used by him are apt enough to beget in the minds of men together with the instability and inconstancy of persons whom they have it may be owned as their Teachers and Rulers being ready to imbrace and shake hands with whatever is uppermost in the world labouring to support uphold and draw others to the imbracement of that now which not long ago they Prayed Preached against and with hands and eyes lift vp to Heaven they swore to seek to the uttermost of their power to root out and demollish Sir these things are some of those occasions through the subtilty of Satan and the corruption of mans nature of that Raâ—tism Atheism c. that is in the world And blessed be the Lord the Congregations of his People have been but little emptied hereby they are a brood issuing for the most part out of the Womb of the Church of England and are such as it 's known that little enquired into these matters taking all for Gospel that their Preachers taught them The next attempt of the Animadverter is the exatnination of the Arguments advanced in the S. T. against hearing the present Ministers of England The first is That which there is no warrant for in the Scripture â—eing part of Instituted Worship is not lawful for the Saints to practise But there is no warrant in the Scripture for hearing the present Ministers and Heariug is part of Instituted Worship Therefore To which he answers Sect. 2. Chap. 1. The sum is There is a Twofold Warrant by Command or by Permission Of Instituted Worship there are two Parts 1. Essential without which it is not or is not rightly called Instituted Worship 2. Accidental which may be present or absent and yet the Worship be or righteously be so called If the Major be meant of Warrant by Command and part accidental of Instituted Worship it is denied and so is the Minor Hearing the Word from this or that person is a part accidental of Instituted Worship undetermined and hath a warrant by Permission as being not contrary to any Precept or Rule in Scripture about such Worship Answ 1. This Animadverter continues still his old trade of begging and dictating without proof which doth not become him and being in matters wherein our souls are so nearly concerned we cannot bear it in him 1. He teâ—ls us That with respect to Instituted Worship there is a twofold warrant by Command or by Permission but would he had thought it incumbent upon him to have proved what he asserted This we deny Whatever hath not a warrant of Command in the Scripture is plainly interdicted and forbidden therein Deut. 4. 2. 12. 32. Rev. 22. 18. punished with no less than death upon those that have adventured to act exorbitantly without such a warrant as we but now manifested 2dly He tells us That there are two Parts of Instituted Worship Essential and Accidental but this also is false and untrue we expect his proof of it A part Accidental of Instituted Worship is a sort of gibberish that as it is unscriptural so it is little less than down-right-nonsence Instituted Worship is such Worship as is appointed by command from Christ or that is by Christs institution saith Mr. T. in answer to the Preface of S. T. Sect. 2. How any part of instituted Worship can be an accidental part i. e. such a part of Worship as though enjoyned by Christ which if it be not it is not instituted as may be done or not done without sin I must profess I understand not And desire Mr. T. would inform me not in a Dictator-like way as if he were a second Pythagoras but from Scripture-evidence And lest he should mistake this is that which is incumbent upon him to prove That a part of instituted Worship which is a Worship commanded by Christ may be accidental i. e. performed or not performed without sin 3dly That hearing the present Ministers of England preach the Doctrines and Traditions of men as he must do at some time or other that constantly attends on their Ministry or according to Mr. T. the Word of God hath Warrant in Scripture by permission as being not contrary to any Precept about Worship is another dictate of his that he will make good ad Graecas Calendas 'T is true the Light of Nature dictates That God is to be heard by whomsoever he speaks and 't is as true that God having
for the Saâ—nts in matters of Instituted Worship to practise what there is no warrant for in the Scripture because so to do 5thly pours out contempt upon the care of God over the New-Testament-Churches as if it were less to these than to that under the Law and the Oeconomy of the Gospel as not so compleat as that of old the whole of whose Worship Orders and Ordinances as was said was bottom'd upon pure revelation To this saith Mr. T. 1. This pours out no contempt upon the care of God over the New-Testament-Churches as is before proved in answer to the Preface Sect. 20. Answ What Mr. T. there dictates for he proves little we have already considered and removed out of the way in our reply thereunto 2dly He begs of us to yeeld him that Circumstantials of Worship as such are liable to variation are not bottom'd upon pure revelation divine but in many things left to humane prudence Answ 1. But be he never so importunately precaâ—ious herein we cannot yeeld it him but demand his proofs hereof else we judge he speaks injuriously both to Christ and Saints 2dly We cannot but demur a little upon that expression pure revelation divine upon which he saith these circumstantials of Worship are not bottom'd I hope he doth not think his Antagonists own any Revelation but that which is Divine Though as touching the Ceremonies he is under the notion of Circumstantials pleading for they are not indeed built upon Revelation Divine but Diabolical diametrically opposit to that which is Divine The language whereof is that nothing be offered up to God but that which is of his own prescription 3dly In many things he saith these Circumstantials of Worship are left to humane prudence Answ 1. Would he had told us in what things 2. Thought it incumbent upon him to prove his dictate 3. Manifested how we might be able to discern if an exect enumeration of particulars is not to be obtained betwixt those many that are left to humane prudence and the some that are not 4. Discover to us what security we have that if a Protestant-Bishop impose on us some of the Rites and Ceremonies of the Church of Rome under the notion of Circumstantials and Accidentals of Worship though they are indeed such strange accidentals as were never heard-of in the world before viz. such as without which the Worship must not be performed that if the Papists should ever bear sway which is not impossible his Holiness the Pope shall not impose upon us all the rest that are as yet behind the Curtain upon the same pretentions 4. He tells us 'T is an effect of God's love and care over the New-Testament-Churches that he hath not tied them in so many things to external rites as he did the Jews Answ And we say so too but herein Mr. T. speaks not pertinently The Question is not Whether the Lord 's not tying us in so many things as he did the Jews to external rites be an effect of his care and love or no which we say it is but whether it be consistant with that his care and love in delivering us from these not to determine the whole of our Worship as he did determine the whole of theirs but leave us to the wills lusts and inventions of men to be ordered and ruled by them according as they should think meet and convenient Which when Mr. T. shall think himself able to perswade any but the blind when the Sun shines in its strength that it is not day he may attempt the proof of 5. He adds The Occonomy of the Gospel is not less compleat than that of old for this cause This reasoning if he understands the Apostle Col. 2. 8 9 10. is either the same or very like that of the Philosophical Judaizing-Teacher Answ 1. But Mr. T. his Assertion is no proof If the whole of the Worship of the Jews was compleat without humane additaments being built upon pure Revelation and ours be not compleat without many things that are left to humane prudence to determine relating to Worship as such ours is most assuredly less compleat than theirs 2dly Mr. T. his abilities of understanding I have little to say to Bernardus non videt omnia And he hath a strange faculty of discerning that can see our reasoning to be the same or much like to the reasoning of the Judaizing Teachers Col. 2. 8 9 10. 1st They diâ—puted for Jewish observances we argue as well as we can against them 2dly They asserted that they were not nor could be compleat without them this we oppose and affirm the contrary That neither our Persons or Worship are or can be any whit the more compleated by them or any other Observances in the world not instituted by Christ in the New-Testament Mr. T. indeed asserts that there are some Ceremonies left to be ordered by men according as they shall see convenient Which is somewhat like to the Doctrine of these Judaizing Teachers which the Apostle cautions the Church of Colosse against v. 8. That by the Rudiments of the world is meant Jewish Riâ—es we may grant the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Traditions of men seems to be somewhat else viz. humane Additions to Divine Institutions such as were those amongst the Jews that Christ calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 15. 3 6. which he interprets v. 9. to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Commandments of men Whether our reasoning or the Animadverter's be more like that here of the Philosophical Teachers is left to the judgment of the Judicious to deâ—ermine 3dly How little to Mr. T. his purpose this Scripture-citation is he already may discern how much it makes against the grand Design he is labouring to advance the proposing of one or two Arguments from it will fully evince 1. Those Traditions and Rudiments that are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after Christ i. e. according to the Doctrine and Institution of Christ which only ought to take place in the Church as say our Annotators upon the place are not to be complied with but to be watched warred against as such that do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lead us captive from Christ But the Rudiments Mr. T. pleads for are such as are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the Institution of Christ if they are let Mr. T. produce the place where they are so Therefore 2. If the Church at Colosse was so compleat in Christ that they needed not to subject ought not to do so to the Jewish Rites and Traditions of the Elders then much less need we to subject to the Rudiments of men or any of the accursed Rites and Ceremonies of the Papacy These Rites are much more weak and absurd than the former as never being of the Institution of the Lord but the devising and imposing of his profest enemy Therefore 6thly The Assertion That it 's lawful to practise any thing in Instituted Worship without warrant from Scripture we say
act as Ministers of Christ when they prophesie for the edifying the Body of Christ by vertue of any Office-power so that they need not any such Election What follows is a Rhapsody of words that the ingenuous Reader knows proves nothing introduced to cast the â—dium of Irreligion-upon the men of his Contest The best is the Nation knows him to be at least in this matter a false Accuser He tells us 3dly That it may be doubted whether Christ be meant by the Door John 10. 1. Answ But why it should be doubted when Christ expresly tells us v. 9. that He is the Door I cannot tell That the Door v. 1 v. 9. is not the same Door is not probable and less probable that by the Door v. 9. should be meant the Scriptures of the Prophets who although they foretold of Christ yet can in no sense that I know of be said to be the Door through which he entred But this he is unwilling to abide by He adds 4ly That if the door be the same Joh. 10. 1 9. the entering in v. 9 cannot be entring into the Ministry by the lawful election of a particular Church for then it would follow that every one that so enters in shall be saved but that is manifestly false Answ 1. But if by saved he mean everlastingly saved this doth not at all follow he knows right well that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not alwayes to be restrained to such a signification 2ly The whole expression he shall be saved and shall go in and out and find pasture seems to intimate no more than this that he may expect the blessing of God with him the defence of God upon him in his Ministry that thus enters into it according to his mind according to Deut. 28. 6. So the Assembly Beza c. interpret the words which I think is so far from being manifestly false that nothing is more true Of immediate Calls to the Ministry and the wayes whereby men may prove themselves to be so called I shall not now turn aside to speak nor in what sense I asserted that persons receiving Commission immediatly from Christ to preach the Gospel will never be made good without the working of miracles it not being pleaded as I know of that the present Ministers have any such Commission nor do they pretend to it Of Petrus Waldo and other Reformers I think as honourably as this Animadverter They were worthy and eminent witnesses for Christ in their day no small part of their Testimony was against the Abominations pleaded for by Mr. T. in his Theodulia They admited nothing into their Church but what is written in the Bible no Decrees no Epistles Decretals nor the Legends of the Saints nor the traditions of the Church They held that the Preaching of the word of God is free to every man that hath received abilities from the Lord for that work That the Priests Vestments are little worth That no day a man may cease from his labour except the Lords day and not the feasts of of Saints Zanchy introduceth a certain Orthodox man speaking thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and afterwards adds the Churches are to be reformed according to the best form a better from of the Church cannot be invented than that which Christ and his Apostles in the beginning of the Church did constitute and appoint And afterwards all Doctrines of Worship and Discipline are to be examined not by the Lesbian rule of humane judgment but by the Touchstone of the Divine Word Zanch. de ver Eccl. reformand ration Johannes Gerson affirms That the authority of the Primitive Church was greater than now it is for it is not in the power of the Pope or Council or Church to change the Traditions taught by the Evangelists and Paul as some dream de vit Spirit animae Budaeus saith Canonum canities vel caries potius nulli jam usui est sed velut anus delira è foro explosa est de ponte enim jam diu comitiorum paracleti dejecta est disciplina Canonica ut annis sexaginta major atque etiam sexcentis de Translat Heclerismi lib. 2. And afterwards Navis nobis disciplinae à servatorâ— relicta est Ecclesiae conditore quae Cantico Ministerio instrumento miraculisque instructa fuit ab ipso aut ejus auspiciis These were some of the Witnesses of Christ in their day whom we honour as such that bear their Testimony against what Mr. T. thinks good for the present to espouse to himself 5ly This Animadv speaks of the proof of our Assertion that those that receive authority to preach the Gospel mediately from Christ have it from some particular instituted Church of Christ to whom power is solely delegated for the electing their own Officers according to Acts 6. 5. 14. 23. as weak and impertinent He tells us 1. That though this should be granted yet power may be given to others to choose send and ordain Preachers for the unconverted who are and may be heard as Ministers of the Gospel Ans 1. This we deny the Keys being given to the Church by Christ Mat. 16. 19. with 18. 17 18. we cannot conceive how any can legally choose or send forth persons to act by vertue of an Office-power in the preaching of the Gospel but the Church 2dly We never yet understood that Interrogations were sufficient Answers his may not for all this is no evidence that it may He adds Yea may not some others ordain Elders for particular Instituted Churches Answ 1. Without the Churches consent Election c. they may not 'T is true Titus was left by Paul in Crete to ordain Elders in every City Tit. 1. 5. but that he might do this without the choice election and concurrent act of the Church as a Diocesan Bishop as some fondly imagine is a fancy that as it hath over and over been confuted by many Godly Learned so Mr. T. will never be able to make it good 2ly Should it be granted which yet is most false contrary to the practice of those times and many years after that Titus ordained by himself without the knowledg counsel and approbation of the people Elders it doth not in the least follow that any persons may do so now For. 1. He had express warrant and direction from the Apostle to do what he did 2. He was an extraordinary Officer an Evangelist not limited to a certain Church the continuance of which office we have no direction for in the Scripture 3. The officers that were to be continued in the Churches are said to be Elders or Bishops which were not names of distinct officers but of the same Tit. 1. 5 7. to be confined or limited to oâ—e particular Congregation not having or exercising jurisdiction over many Phil. 1. 1. Acts. 14. 23. 20. 17 28. Tit. 1. 5 6 7. so that this instance makes little to his purpose When he proves his suggestion that there are any
disorderly we prove Those that walk not after the tradition received from the Apostles and from the Primiâ—ive Church for above 300 years after Christ but according to the traditions of the old Bawd and Strumpet of Rome are such as walk disorderly But the present Ministers walk not after the tradition received from the Apostles but after the traditions of the Whorish Church of Rome Therefore The Major is bottom'd upon the express words of the Apostle in the place instanc'd in and were it not no person of ingenuity would have the confidence to deny it The Minor we prove by particular instances They have no Apostolical written Tradition for Liturgies Surplice Cross in Baptism c. If they have let them produce it and we are satisfied if not they are disorderly walkers and to be seperated from that they are such 2. cannot be denied by such as pretend to Reformation if submitting to ordination or reordination by a Lord-Bishop covenanting and protesting with detestation against a Reformation according to the Scriptures and the best reformed Churches be so In answer to which Mr. T. tells us 1. That it belongs not to him to speak for the present Ministers but to themselves Answ 1. And indeed many sober minded persons think so too It very ill becoms any man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to go about to build again the things he once destroyed But yet 2ly It s not the part of an Advocate thus to desert his Clients in open Court If he undertake their defence it appertains to him to answer for them to what is objected against them However he acquaints us 2ly what he conceives they would say for themselves 1. That they do not covenant and protest with detestation against a Reformation according to the Scripture and the best reformed Churches Answer The whole of my intendment in that expression was to intimate their renunciation of that Covenant wherein the Reformation intimated was solemnly engaged to be promoted whicâ— what is it less then to protest against the Reformation therein asserted and enjoyned That they did this is evident from their subscription of the declaration or acknowledgement following I A. B. do declare that I do hold there lies no obligation upon me or on any other person from the Oath commonly called the Solemn League and Covenant to endeavour any change or alteration of Government either in Church or State and that the same was in it self an unlawful Oath That they did because they judged the matter of the Covenant at least with respect to reformation of the Church by purging it of the Hierarchie to be sinful I do suppose they will not deny nor that they renounce sin without detestation So that the Author of S. T. will in the judgment of sober minded persons be soon acquitted froâ— being in this matter a Calumniator He tels us 2ly He conceivs they would justifie their submitting to Ordination or reordination by a Lord-Bishop their owning and reading a Liturgy in the Church their wearing the Surplice Crossing in Baptism c. Answ 1. No one doubts but they would nor can any other be expected from them who are in the practice of these things But that because they will justifie them therefore they are no disorderly walkeâ—s is not in my poor judgment an argument of the least weight The Papists will justifie their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Image-worship and the rest of their abominable idolatries and bring Scripture to prove it lawful too Gregorius de Valentia tels us there is some worship of Images lawful and proves it from 1 Pet 4. 3. because the Apostle would there deterre them from the unlawful worship of Idols yet I hope Mr. T. will not affirm they are not disorderly walkers and to be separated from as such 2ly We say not that they themselves will confess that they are disorderly walkers but that such as Mr. T. who have covenanted against Bishops and pretended to be for Reformation cannot deny but that they are indeed so with respect to the matters instanced in which he must acknowledge to be true for they are the very things they covenanted against as intolerable disorders and abuses to remove out of the way So that however they might call me an egregious false accuser which yet were but a sorry answer to the charge laid against them yet one would not have expected such language from Mr. T. These things are disorders or they are not If they are not why did this Animadverter Covenant Preach Print against them glory that he was one of the first that in print testified his dissatisfaction touching them If they are most assuredly those that practise them are with respect to them disorderly walkers And is Mr. T. of late grown such a fond Admirer of them that a man cannot speak truth of them but he must call him an egregious false accuser I am afraid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and seriously to review with what spirit he writ such passages as these He adds 3dly These practices except the first are not of such a degree of pravity whether justifiable or sinful as that barely for them they should be reputed in the number of Disorderly walkers and so after due process to be separated from by vertue of positive precept from Christ Mat. 18. 2 Thess 3. 6. For 1. Mat. 18. 15 16. is meant of personal injuries the Separation permitted is a Separation only from civil eating and familiar reception not from Gospel-communion Answ 1. This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hath already been fully confuted 2dly He further affirms that the disorderly walking 2 Thess 3. 6. must be understood of sins of greater pravity than the particulars instanced in and charged upon them except the first which they will deny Answ 1. But the first we have proved against them therefore they are disorderly walkers according to this Scripture by Mr. T. his confession and so to be separated from 2. Every sin is a disorderly walking if persons will stand in justifie plead for any sin they are to be separated from by vertue of this Apostolical precept But 3dly If the sins charged upon the present Ministers be too small to constitute the disorderly walking here mentioned what are the greater that do so The gross sins he tells us of of any Brother not a Minister who was bound to work v. 10. such as those 1 Cor. 5. 11. 2 Cor. 12. 20 21. Answ 1. Why the gross sins of a Brother not a Minister Is not the Ordinance of private admonition Church-Censures an Institution of Christ out of the abundance of his love for the good of his Children Is a Minister exempt from it more than others he will not sure say so 2dly Why such gross sins as those mentioned 1 Cor. 5. 11. 2. Cor. 12. 20 21. doth the Apostle charge the Church of Thessalonica with any such evils as those there mentioned nothing less These are instanced in because the Animadverter supposeth at
the least some of the present Ministers are not guilty of them Let the Scriptures be perused if the evils mentioned may not be charged upon the most if not all of them and that without the least breach of charity I am mistaken Though 3dly The evil the Apostle calls disorderly walking is supposed to be only a Brother's living idely or not working which that it is a greater sin than what we have here charged the Ministers of England with will not in hast be believed by such as know the Lord to be a jealous God and the abhorrency of his Soul against humane Inventions in and additaments to his Worship I say supposed to be For I am of the mind that the disorderly walking v. 10. is but a branch of that disorderly walking v. 6. which may be taken in general for all kind of evil carriage and so includes in it the particulars mentioned That by tradition v. 6. should be meant only that command v. 10. is not likely 'T is rather to be extended to those mentioned 2 Thes 2. 15. And laid down as a direction or help to secure them from the cheats and innovations of Antichrist and his ministâ—â—s whom he tells them should come and that with all deceivableness of unrighteousness intimates that many should believe their lie v. 7 8 9 10 11. presses â—hem v. 15. to stand fast viz. in the doctrine of the Gospel with respect to Faith and Worship to hold the Traditions they had been taught by them v. 15. And having prayed for them v. 16 17. and exhorted them to pray for him he tells them of his Faith and Confidence touching their establishment by the Lord and keeping them from evil chap. 3. 1 2 3. And again praying for them v. 5. he presseth v. 6. to withdraw from every Brother that shall walk disorderly and not according to their Traditions i. e. shall so far side with Antichrist and his Ministers as to practise conform to his Innovations in the Worship of Christ which we prove they do And the things mentioned are known to be such Nor is it necessary that we produce an Apostolical tradition expresly against them because in matters of Worship that which is not commanded is forbidden What Mr. T. hath said in answer to Chap. 1. Sect. 3. we have already replied to To his Query Where is your Apostolical tradition for your Church-Covenant Election of Ministers we shall only say That when Mr. T. or any one for him shall be able to shew as much Apostolical tradition for the matters with respect to which we charge the Ministers of England as disorderly walkers as the learned Ainsworth Cotton Bartlet and we our selves in S. T. have shewed for the matters instanced in by him we shall surcease our accusation and acknowledge we have done them wrong That which he adds 3dly If every one that hath not a written Apostolical tradition for what he doth walks disorderly then every one that sins walks disorderly will receive a speedy dispatch Answ He doth so Yea but then this Author saith he if he be not a Perfectionist nor thinks himself excluded from the number of those of whom Jam. 3. 2. 1 Joh. 1. 8. is a disorderly walker and to be separated from Answ Setting aside his scoff which becomes him not at all I answer First Disorderly walking is twofold 1. Private known only to a mans own self which is matter of burden sorrow and lamentation to him under which he groans and wars against it 2dly More publick which is twofold 1. Such as through weakness and the remainders of corruption the Children of the Lord do fall into which they are ashamed of grieved for and are thankful to any that shall reprove them for it and help them against it Or 2. Such as is owned avowed men justifie themselves in the practice of will not whatever is said against them be reclaimed from Persons guilty of disorderly walking in this last sense we say are to be separated from and that this is the case of the Ministers of the Church of England is notoriously known He proceeds and tells us 4thly The present Ministers will be apt to alledge for themselves that they have Apostolical tradition for those practices for which they are accused as disorderly walkers viz. Rom. 13 1. Heb. 13. 17. and be ready to recriminate us for separating from our Brethren disobeying our Ministers and Governours commanding things lawful Answ 1. 'T is very like they may do the one and the other As for the latter Si accusari sufficiat nemo erit innocens Let them or â—ny for them prove that we have separated from any of them and therein broken any rule of the Gospel of Christ that they are by vertue of any appointment of Christ our Ministers and Governors whom we ought to obey and that the things required are lawful and they will be supposed to say somewhat that we are concern'd to take notice of but till then we are innocent Rom. 13. 1. Tells us We must obey the Powers that are of God but saith not we must do so in that which is sinful in their additaments to the Worship of Christ In such cases neither Solomon nor Jeroboam was to be obeyed neither Kings Popes or Bishopes are to be subjected to The Renowned Hus tels the Council of Constancâ— to their face that If the Popes Commandment be not concordant and agreeable with the Doctrine of the Gospel or the Apostles 't is not to be obeyed And cites Isidore speaking thus He which doth rule and doth say or command any thing contrary or BESIDES the will of God or that which is evidently commanded in the Scriptures he is honoured as a false-witness of God or Church-Robber whereupon we are bounden to obey no Prelate but in such case as he doth command or take counsel of the counsels and commandments of Christ Heb. 13. 17. tels us we must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obey our Rulers or Leaders but this doth not prove that we must obey those that we never own'd to be our Leaders that we are sure by vertue of any institution of Christ are not such and that in every foppery they shall devise Sure it was not the duty of the good people of England to obey the Guides or Rulers were set over them in the Marian dayes and yet they might with as good reason have urged this Scripture for subjection to them as these now It was a presentation institution and induction then as now together with an Episcopal Ordination that constituted them Ministers of this or that Parish Let the Individuals acquit themselves to be Ministers of Christ and we shall pay them whatever obedience can be manifested from any precept of Christ to be due to them from us but till then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But for a conclusion of all our Animadverter adds That if the Ministers were disorderly walkers and to be withdrawn from yet it doth not follow
might rationally have inferred from hence That that upon the doing whereof relating to the Worship and Service of God of which we were treating Saints have no promise of a Blessing nor ground to expect it is not lawful for them to do for when they are attending â—pon God in his own way he hath promised to meet them and bless them Isa 64. 5. 3. What he writes of Ezekiel's being told that Israel â—ould not hearken is very frivolous and impertinent 1. He had in his going forth to act for God in that Work a promise of his presence and Blessing though Israel abode obstinate Ezek. 3. 8 9 19. 2. There were a Remnant that attended upon the Word of the Lord from his Mouth to whom God made it a blessing But he is upon second thoughts willing to wave this and denies the Minor He tells us That the Saints have a promise of a Spiritual Blessing by hearing these men while they preach the Gospel which he proves from Isa 55. 3. Luke 11. 28. Answ 1. The former place relates not at all to a meer external hearing or an outward attendment upon that Ordinance nor doth the latter but an obediential giving up our selves unto the Word of God Yet 2. they both imply an hearing according to the appointment of the Lord which if we do not but go out of his way atâ—ending upon a false Ministry as we have proved the present Ministery of England to be these words import not the least promise of a blessing 3. They may be as well urged to prove an attendment upon the Ministry of Rome and that upon our so doing we had ground â—o expect it He adds 2dly The experience of former times tells us that more have been converted strengthened by Conformists yea Bishops themselves than by the best of Separatists Ans 1. Of this the Animadverter is no competent Judge Reformation to civility is not Regeneration Conversion to Christ and Holiness 2. Should it be granted all that could be inferred from hence were this that God did of meer Grace honour his own Word for the conversion of sinners not that we have any ground to expect a blessing upon our attendment on that false Ministry by whâ—m 't is dispensed We say in S. T. To prove a promise of a blessing upon our attendment on the present Ministers we conceive is no easie task for any to do for these Reasons 1. The blessing of the Lord is upon Sion Psal 87. 2. 78. 68. There he dwells Psal 9. 11. 74. 2. Jer. 8. 19. Isa 8. 18. Joel 3. 17 21. The presence of Christ is in the midst of his Golden Candlesticks Rev. 1. 12 13. 2. 1. 'T is his Garden in which he feedeth and dwells Cant. 6. 2. 8. 13. And we are not surer of any thing than we are of this that the Assemblies of England in their present constitution are not the Sion of God his Candlestick his Garden but a very wilderness and that Babel out of which the Lord commands his People to hasten their escape Rev. 18. 4. 2. God never promiseth a Blessing to a people waiting upon him in that way which is polluted and not of his appointment as we have proved the Worship of England to be 3. The Lord hath expresly said concerning such as run before they are sent that they shall not profit the people Jer. 23. 32. 4. He professeth that such as refuse to obey his calls to come out of Babylon shall partake of her plagues Rev. 18. 4. 5. Where the Lord is not in respect of his special presence and Grace there is no ground to expect any blessing But God is not so in the midst of the Parochial Assemblies of England Where are the Souls that are converted comforted strengthened stablished by their Ministry To which Mr. T. answers 1. The first reason is a fond application of what is said of Gods dwelling in Sion meant of his special presence there in that his Temple and Service was upon that Hill in the time of the Old Testament to the Congregational Churches exclusively to the Assemblies of England who in their present constitution are not the Sion of God Answ 1. Will Mr. T. stand to this that by the Lords dwelling in Sion we are to understand nothing more than his presence in the Temple with his people of old worshipping there This he seems immediately to retract whilst he cites the Assembly in their Annotations on Heb. 12. 22. making Mount Sion a Type of the Gospel-Church with approbation 2. That the People of Israel were Typical of the Saints in Gospel-dayes we have already demonstrated Sion was so 1st Their Assemblies are call'd the Assemblies of Mount Sion Isa 4. 5. 2dly The solemn investment of Christ into the exercise of Kingship and regal Authority over them is call'd The Lords setting his King upon Sion or over Sion the Mountain of his Holiness Psal 2. 6. 3dly Saints Believers are call'd Sion Psal 146. 10. 147. 12. 149. 2. 4thly The New-Testament Churches are call'd his Temple 2 Cor. 6. 16. with allusion to the Temple that was built upon Mâ—unt Moriah one of the Mountains of Sion to which the true Worship of God was affixed not only in opposition to the Heathen Worship of the Nations but the Worship of the Apostatick ten Tribes under Jeroboam the infamous head of their Apostacy as to these the true Worship of God is fixed in opposition to the Antichristian worship of the Mother-Church of Rome and her Daughters 5thly Mount Sion is call'd the Holy Hill the people that Worship there an holy People evidently expressive of the qualifications of the Church-Members in the times of the Gospel as we have proved 6thly As Sion was typical of Gospel-Churches so was Babylon of false Antichristian-Churches who are her very Picture the Church of England is so as 't were easie to demonstrate That Old Babylon was given to superstiaion and self-invented-worship Jer. 50. 38. 51. 44. Isa 46. 1. bottom'd upon no better Authority than tradition and antiquity compell'd others to Uniformity in her false worship under Penal Laws and Statutes Dan. 3. 3 6. was cruel and tyrannical against the People of God Jer. 51. 25. Isa 14. 17. 47. 6. Jer. 50. 33. and would not permit them to build the Temple at Jerusalem and worship God there according to his appointment that in anâ—wer hereunto the false Antichristian Church or New-Babel is described as given to superstition and self-invented-worship Rev. 13. 14. 17. 5. compelling others to uniformity thereunto under Penal Laws and Statutes Rev. 13. 15 16 17. 17. 2. 18. 3 9. most cruel and tyrannical against the Saints who cannot conform to her Inventions Rev. 13. 7 10 15. 16. 6. 17. 6. 18. 24. is so evident that none can deny it So that 7thly except Mr. T. can prove the Assemblies of England in their present constitution to be Gospel-Churches they are not
did not enjoyn no not so much as permit we suppose may be clearly demonstrated from the ensuing considerations To which Mr. T. Sect. 5. 1. If by attendance on their Ministry be meant a constant and ordinary hearing of them as their ordinary Shepherds doubtless neither Christ did command nor permit his Disciples such an attendance Answ 1. Very good a constant attendment upon the present Ministers of England cannot be proved from this Scripture Christ did not permit his Disciples so to attend on the teaching of the Scribes and Pharisees 2. Own them as our ordinary Shepherds we may not for so the Scribes and Pharisees were not to be own'd by the Disciples of Christ as Mr. T. grants Wherein how much the greatness of Truth hath prevailed upon him others will judge But 3. hearing being an institution of Christ to be conformed to according to the directions given forth by him thereabout I am not able to divine by what Law or Rule I may hear a man rarely upon whose ministry if by providence I have an opportunity afforded so to do I may not more frequently constantly attend Nay 4. I am apt to think that Mr. T. by this one concession hath given away the whole of his concern in this Argument The Scribes and Pharisees might not be heard as their ordinary Shepherds by the Disciples the present Ministers of England should it be granted it were proved by this Argument lawful to hear them are not then to be heard as our ordinary Shepherds or Ministers because of any thing that is contained in this Scripture or can be deduced from it Now as such for the most part we must hear them or not at all they being imposed on us as our Parish Ministers our hearing required of us by Law is hearing them as such This by this Argument Mr. T. grants cannot be proved We produce several reasons in S. T. why we suppose Christ neither commanded nor permitted his Disciples to hear the Scribes and Pharisees 1. There are not a generation of men of whom he speaks more contemptuously and chargeth with greater enormities than he doth that generation of Scribes and Pharisees and that in this very Chapter see v. 5 23 25 27 28 29. and v. 6 7. and v. 13 15 16 19 24 26. and v. 16 17 18 33 34. And can it be imagined that Christ should have no more tenderness to poor Souls than to direct them to an attendance upon such persons as these for teachings are they likely motives to perswade or enforce any thereunto 2. Yet this is what he immediately subjoyns having said Whatever they bid you observe that observe and do To which Mr. T. These personal evils were not sufficient motives to keep them back from hearing Gods Law expounded by them Answ 1. But their exposition of Gods Law was abominable intollerable had they been guilty of no personal evils not to have been born a sufficient ground of it self to have forborn hearing them they corrupted perverted it by their expositions 2. We are in the mind Mr. T. hath not his second in the World of sober-minded men who will aver that such personal evils as those mentioned are not a sufficient Bar to hinder the attendment of Saints upon preaching or expounding of the Law by those upon whom they are to be found 3. 'T is sure a bad cause he hath undertaken the defence of that in the pursuit thereof he is forced to assert the lawfulness of heâ—ring persons that we infallibly know to be Hypocrites for Christ having told them so they knew it to be infallibly true proud men whom the Lord abhors such as shut up the Kingdom of Heaven against men will not go in themselves nor suffer others such as make their Proselites worse than themselves either by their evil example or by making them more zealous for their Traditions and more bitter against the Preachers and preaching the Gospel than themselves who are blind guides preverters of Scripture such as make void the Commandments of God by their Traditions that are Serpents a Generatâ—on of Vipers that cannot escape the damnation of Hell that kill crucifie scourge persecute the Messengers of the Lord. To repeat â—o absurd a Position is confutation sufficient and honour more than enough I wonder if our Animadverter could write it without blushing Jeroboam was not to be blamed who made Priests of the lowermost of the people Our Animadverter thinks if the scum of the World and Hell get into a Pulpit with a Bible and Common-Prayer-Book in their hand and a Surplice on their back they may lawfully be attended Tush Paul was too scrupulous and almost a Phanatick who talks of qualifications in Bishops 1 Tim. 3. 2 Tim. 2. Tit. 1. 'T is no great matter what they are so they read some Scripture and interlâ—ce it with the traditions of men persons may lawfully hear them witâ— out more adoe This is some of that Hay and Stubble that Mr. T. his Theodulia is stuft with that will one day be burnt up We add 2. 'T is not likely that Christ would command or permit his Disciples to attend upon the preaching of the Scribâ—s and Pharisees because they preached false Doctrine viz. justification by the works of the Law which was diametrically opposite to the Doctrine he preached and the work he was upon To which our Animadverter replies Christ doth not permit them to hear the Pharisees teach all the Doctrines of their Sect touching some of which he forewarns them Mat. 15. 14. 16. 12. but as they taught them the duties of Moses Law Answ 1. But if Mr. T. calls this an answer I am afraid he will not find a second in his Assertion it being indeed nothing like one The Question is Whether Christ commanded or permitted his Disciples to hear the Scribes and Pharisees We prove he did not because they preached false Doctrine another Gospel to what was preached by Christ Mr. T. answers He did not permit them to hear all the Doctrines of their Sect. But Sir the Question is Whether he permitted them to hear any at all to attend upon their preaching who were every way such Anti-Gospellarians that he should do so we conceive is not rational to imagine when the very scope of their preaching tended to the overthrow of that he came to promulgate But 2. if they were to attend them only as they taught the duties of Moses Law as he saith they were so seldom to attend them that upon search it will be found they were not to do so at all since they had so foully perverted it that upon the matter they made it another thing 3. By Mr. T. his Argument 't is lawful for persons to hear such as preach another Gospel for so did the Scribes and Pharisees Paul was out when he wisheth such accursed calls them Dogs Gal. 1. 8. Phil. 3. 2. and bids them beware of them i. e. not attending upon their preaching We add as a third
dissenting Brethren say they are For 1. there was never yet any heretical Preacher in the World but he preached some truth 2. The Devil himself 3. The Popish Priests did do so yet who will say 't is lawful to attend upon their Ministry To which Mr. T. 1. All that preach some truth are not to be heard yet all that preach the great truths of the Gospel notwithstanding some errors non-fundamental may be heard 2. 'T is no sin to hear either Heretical Preachers or Popish Priests who preach errors which overthrow the Foundation preach truth 3. The Devils we are to have no communion with God having put an enmity between the Serpent and the Seed of the Woman To which briefly 1. The two first assertions are meer Dictates without shew of proof and therefore fit to be rejected So abhorred by the Saints and contrary to all the solemn cautions given by our Blessed Lord with respect to this duty of hearing touching which we have already spoken that it were frivolous to take further notice thereof 2. To the third we answer If we may not hear the Devil because we are to have no communion with him God having put an enmity between him and the Seed of the Woman then may we not hear a wicked Priest the Lord having said We must not have communion with the wicked who are the Seed and Children of the Devil Mat. 23. 33. 1 John 3. 10. John 8. 44. betwixt the Righteous and whom God hath put an enmity Gen. 3. 15. 'T is added in S. T. 3. That the present Ministers preach truths but by halves and dare not preach any thing they are inhibited by the Bishop to meddle with though never so clearly revealed in the Scripture To which our Animadverter The Bishops allow them to preach truths necessary to Salvation and if they forbid them to preach things disputable as Church-Constitution they have the same reason as Christ had for not acquainting his Disciples with many things he had to say to them and is agreeable to the Apostles rule Rom. 14. 1. and practice Acts 15. 28. If they preach those truths by halves it 's lawful to hear those halves Answ 1. That it is lawful to hear such as are such perfect Servants and slaves of men upon the account whereof they cannot be the Servants of Christ that they dare not for fear of a Lord-Bishops Inhibition communicate what of the mind of God they have received from him is intollerable confidence to impose on us without proof 2. Their so doing is direct rebellion against Christ in whose Name they pretend to act who hath charged all that so act to publish and declare whatever he reveals to them 3. There is no truth that Christ hath revealed but is for the comfort stablishment peace edification or direction of the Saints that he is to be heard as a Minister of Christ who will suffer his mouth to be muzzled by a sorry thing called an Arch-Bishops Prohibition is the first-born of absurdities to imagine 4. The Scriptures cited are most impertinently alleadged by him John 16. 12. Christ tells his Disciples He hath many things to say which they are not able to bear Rom. 14. 1. Paul adviseth That the weak Christian be received but not to doubtful disputations It seems good Acts 19. 28. to the Holy Ghost and to the Apostles to lay upon the Gentiles no greater burden than those necessary things Therefore an Arch-Bishop may interdict persons to preach any other truth than he hath a mind they should is some of Mr. T. his Lempster Logick which a young Sophister would laugh to scorn What follows is already answered 'T is added in S. T. 2. The main truths they preach at least many of them are contradicted in their practice conforming to Institutions and Laws that are not of his prescription This we have abundantly demonstrated What Mr. T. tells us he hath replied hereunto we have already removed out of the way We say 3. With the truth they preach they mix many errors Instances of this kind have been already exhibited to which may be added many more We name several in S. T. the very truth is they are grosly erroneous in most of the chief heads of Divinity as a man may run and read in the following Particulars 1. Concerning the Scriptures they hold 1. That they are not the certain exact and alone rule of all things which appertain to Religion and Worship but that humane additaments make it more decent and amiable 2. That traditions that have no foundation in the Scripture are to be believed received practised 3. That Apocryphal Books which have in them Errors 2 Mac. 12. 44 45. 14. 41 42. Eccles 46. 20. Wisd 19. 11. Untruths 2 Esd 14. 21 22 23. 2 Mac. 2. 4 8. Tob. 5. 11 12 13. with 12. 15. Judith 8. 33. 10. 9. with v. 12. 11. 6 12 13 14 15. 2 Mac. 1. 13 to 17. 9. 1 5 7 9 28 29. Blasphemy Tob. 12. 12 15. with Rom. 8. 34. 1 Tim. 2. 5. Rev. 8. 3 4. Magick Tob. 6. 6 7 8. 9. 2 3. with 3. 7 8. 11. 10 11 13. with 2. 9 10. and contradiction to the Canonical Scriptures Judith 9. 2 3 4. with Gen. 49. 5 6 7. Esther in the Apochrypha Chap. 12. 5. 15. 9 10. with Esther Canonical Chap. 6. 3. 5. 2. Eccles 46. 20. with Isa 57. 2. may be used in the publick Worship of God Mr. T. replies This is not preached as I know of by any of them Answ 1. Their pactice in readiâ—g them according to their Calender-directions in their publick Worship is a loud preaching that they may be so used What the Animadverter adds in this matter is inconsideroble 1. We charge them not with owning them as part of the Canonical Scripture 2. Nor say we that they are all read but this we crave leave to add That it is most wretched and accursed dealing to have such Writings as these so full of abomination to be used in the Worship of God to the justling out of a great portion of the Canonical Scriptures which are not read at all which we are apt to think is a fearful contempt and undervaluation of God and his Laws 3. What was once resolved by Arch-Bishop Abbot I am not at all concerned with notwithstanding which they are still appointed to be read 4. That any of the places instanced in are capable of an easier censure than I put upon them he may demonstrate when he is able so to do 5. That they are read when and where we need not be present signifies little they are read in their Worship to the shutting out the Canonical Scripture which we account a notorious error 2. Touching God and Christ they own 1. That it 's lawful to bow down before that which is not God in Religious Worship as the Altar the repetition of the Name of Jesus the Bread and Wine in the Sacrament of