Theodulia, or, A just defence of hearing the sermons and other teaching of the present ministers of England against a book unjustly entituled (in Greek) A Christian testimony against them that serve the image of the beast, (in English) A Christian and sober testimony against sinful complyance, wherein the unlawfulness of hearing the present ministers of England is pretended to be clearly demonstrated by an author termed by himself Christophilus Antichristomachus / by John Tombes.

CHAP. 9. ARG. 9. (Book 9)

Sect. 1. Separation of some, from other Christians, is no institu∣tion of Christ.

THat the doing whereof doth cast contempt upon the wayes and institutions (some or more of them) of our Lord Jesus, and hardens persons in a false way of worship & rebellion against him, is utterly unlawful for the Saints to do: But the hearing of the present Ministers of England is that, the doing whereof doth cast contempt upon the wayes and institutions (some one or more of them) of our Lord Jesus, and hardens persons in a false way of worship and rebellion against him: Therefore. The major is laid down in such full, clear and evident expressions, bottom'd upon Scripture, and right reason, as carry a brightness with them, that none but such as are desperately and judiciously blinded, will or can gainsay. The minor (or second Proposition) viz That the hearing of the present Ministers of England, is the doing of that which doth cast contempt upon the wayes and institutions of our Lord Jesus, and hardens persons in a false way of worship and rebellion against him, is by our dissenting Brethren gainsaid.

Answ. If the major be understood of real, and not only imaginary, and in the opinion of men; of it self per se, and not by accident, through the prejudice or ill disposition of some persons, casting contempt and hardning; the major is granted, and the minor denied: otherwise it is not grant∣ed. But let us attend the proof of the minor.

Three things, saith he, are therein asserted. 1. That our hear∣ing these persons, is that which casts contempt upon the wayes and institutions of Christ. 2ly. That it hardens persons in a false way of worship. 3ly. That it hardens and encourages souls in their rebellion against the Lord. As for the first, A brief observation of some of the institutions of Christ, clearly bottom'd upon the Scrip∣ture, will abundantly evince its original to be from God. First then, That Separation from the world, and men of the world; from all wayes of false worship, and the inventions of men thereabout; untill the Saints of the most High be apparently a people dwelling alone, and not reckoned among the Nations, (however it be de∣cryed, and found harsh in the ears of carnal men) is one grand institution, a man may run and read in the following Scriptures, Numb. 23.9. Joh. 15.9. 2 Cor. 6.14, 15, 17, 19. Ephes. 5.8, 11. 2 Tim▪ 3.5. Hos. 4 15. Revel. 18.4. Prov. 4.7. (Nor is it denied by some of our conforming Brethren.)

Answ. By the world, and men of the world, in opposition to the Saints of the most High, are understood, such professed

Christians, as are not visible Saints, able to give such an ac∣count of their conversion, and proof of their integrity, as the Elders and members of a gathered Church, in the Con∣gregational way, are satisfied with, to be sufficient for their admission into their Church: Or that enter not into Church▪ covenant, explicite or implicite: And dwelling alone, is meant either of joyning alone with such a Church in hearing, praying, and Sacraments; or of dwelling alone in their ha∣bitations. Not being reckoned among the Nations, may be under∣stood, either of not being members of a national or paro∣chial Chureh, or not under a national Government, whether Ecclesiastical or Civil; or not taking upon them an•• Offices or employments in either such Church or Common∣wealth. In none of these senses▪ is the Proposition proved, by any of the Texts alleged concerning the first part of the separation from the world, or men of the world; but the Proposi∣tion is both false and dangerous. The first Text, Numb 23 9. is only a prophesie of Balaam, concerning the people of Israel after the flesh, that they should dwell alone, and not be reckoned a∣mong the Nations, to inferr thence, any of his sorts of separa∣tion, to be the institutions of Christ, concerning the Christi∣an Churches, is without any shew of reason; it might yield better proof, for a national Church Christian, against this Author, if any institution of Christ, concerning the Ch••istian Church visible, could be thence deduced. John 15.19. Christ saith to his Disciples, If ye were of the world, the world would love his own: but because ye are not of the world, but I have cho∣sen you out of the world, therefore the world hateth you. And it is true, that the Saints of the most High are not of the world, that is, that party that are opposite to Christ, that hate him, and the profession of his name, and accordingly hate them that are for Christ, as v. 18. shews; but that, by the world, is meant, a national or parochial church, or national State, Common wealth, Kingdom, City, or House, as such, because of the mixture of good and bad, is most false. It is true, that Christ chose the Apostles, and other Christians, out of the world, by his calling, by the Gospel, and the work of his Spirit, that they might not be united to the world, in their enmity against him, or his word; but be a peculiar people to himself, zealous of good works: Not by any institution to separate themselves from other Christians by profession, into a Con∣gregational Church, contra-distinct from national, or paro∣chial, in the Episcopal, or Presbyterian way of Discipline, by an explicite or implicite Church covenant; or into a plan∣tation

or body Politick or Oeconomick, independent on any civil Government or Governours of the Nations. 2 Cor. 6.14, 15 17, 19. or rather 18. (for 18. is the last v. of that chapter) hath been, and so have Ephes. 5.8, 11. Rev. 18.4. in the last Section of the Answer to the 8th chapter, shewed to be impertinently alleged, for proof of such a Separation as is here meant. Nor is it proved, 2 Tim. 3.5. but it is a pre∣cept for Timothy to turn away, either in respect of arbitrary society, or in respect of associating with such, as are there described, in the work of the ministry, or other employ∣ment, as, wherein they would be either treacherous to him, or a hinderance, or a blot to him Hos▪ 4.15. is only a pre∣cept unto Judah, of not being Idolatrous as Israel. Prov. 14.7. is a precept, advising men in prudence, That they go from the presence of a foolish man, when they perceive not in him the lips of knowledge. To allege Texts, so farr from the proving of what they are brought for, shews rather a mind willing to cheat honest and weak people, than any regard to truth or honesty. And, as I said, the position is false. For it supposeth Christ to have instituted such a Separation, as he hath told us in sundry parables, shall not be till the end of the world, Matth. 13.30, 40, 49. such as neither Christ, in the seven Epistles to the seven churches of Asia, nor St. Paul in that to the Corinthians, or any other, ever urged: such as never was attempted, but it was judged schismatical, and proved unhappy in the conclusion: And it is dangerous, sith it puts persons upon withdrawing their subjection, not only from Ecclesiastical rulers, but also from civil and houshold Ru∣lers, that are counted the world, or men of the world, that they may be a people dwelling alone, and not reckoned among the Nati∣ons; which would overthrow also all States, bodies politick, and houshold government, and is contrary to Rom. 13.1. 1 Cor. 7.20, 24. It is added.

Sect. 2. Meeting of separated Christians, as a distinct body, is not Christs institution.

Secondly, That Saints separate from the world, should frequently meet tog••ther, as a distinct body therefrom, for the edification and building up of each other in the way and will of God, accord∣ing to the gifts bestowed upon them, is so evidently asserted, as the institution of our alone King and Law-giver in the Scripture, that it cannot be gainsaid, Mal 3.16. 1 Thes 5.11. Heb. 3.12 Jude 20. Heb. 10.24, 25. 1 Cor. 12.9. Acts 12.12. & 18.23. Ephes 5.19. James 5.16. 1 Thes. 5.14.

Answ. It is granted, That Saints separated from the world, that is, professed unbelievers, should frequently meet for the ed••fication and building up of each other in the way and will of God: But it is neither agreeable to Scripture, nor allowa∣ble, that one party of Christians should call another part of Christians, the world, and the men of the world, who own the true Faith of God, and worship him, because they are not of the same way of Church-government and worship: Nor is it either in the Scriptures alleged, or any other, that such should meet as a distinct body from other Christians, holding the true Faith, and worshipping the true God in Christ, as if they were a severed body from other Christi∣ans. The Separatists, I think, do not rebaptize, but hold Baptism in the Church of England, as being into the univer∣sal Church, right; so in the Brownists Apology, p. 91. Ro∣binsons Justification against Bernard, p. 349. and else-where: which, if this Author hold, he must hold, that the Saints of the gathered Churches are one body with other Christi∣ans, according to that of St. Paul, Ephes. 4.4, 5. There is one body, and one spirit, even as ye are called in one hope of your calling; one Lord, one Faith, one Baptism, one God and Father of all, who is ab••ve all, and through all, and in you all. 1 Cor· 12 12, 13. For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ. For by one Spirit we are all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free. And therefore it is against the institution of Christ, that Christians of one profession in point of Discipline and Wor∣ship, should meet as a distinct body, separate from other Christians of different perswasions, unless there were ano∣ther Faith, Lord, Baptism, God, whom they worship. Nor do the Texts justifie such separate meetings: Not Mal. 3.16. in which is mention of speaking one to another, but not as a distinct body from other believers. The same may be said of 1 Thes. 5.11. Heb. 3.12, 13. Jude 20. The As∣semblies Heb. 10.24, 25. were not meetings of a distinct bo∣dy from other believers, but from Hebrew Infidels 1. Cor. 12.9. or rather, it speaks of gifts given to profit withall, but not of meeting, much less as a distinct body from other be∣lievers Acts 12▪ 12. mentions a meeting for prayer, but not as a distinct body from other believers. Acts 18.23. Ephes. 5.19. James 5.16. 1 Thes. 5.14. mentions employing of Gifts for our own and others good, not a Church meeting, as a distinct body from other Christians. It follows,

Sect. 3. Separated Congregational Churches, in opposition to Na∣tional, are not of Christs institution.

Thirdly, That particular Congregations or Assemblies of Belie∣vers, gathered into one body, for the celebration of the worship of God, (in opposition to any National Church or Churches whatso∣ever) is of the appointment of Christ, is alike evident as the for∣mer, Act. 1.1, 3. & 12.1. & 13.14. & 15.22. & 18.22. & 20.14, 28. 1 Cor. 1.2 & 6.4. Act. 9.1. 1 Cor. 16.19. Rom. 16.4. 2 Cor. 8.1. Gal. 1.2. Acts 16.4, 5. & 14.23. 1 Cor. 11.12▪ & 14.4, 5.12, 19 2 Cor. 1.1. Rev. 1.2, 3, 11.

Answ. In these Texts there is mention made of Churches, where the Christians in different cities, or in a Province are mentioned; and of the Church, where Christians of one city are mentioned; though it be made a question, whether the Church, Acts 15.22 & 18.17. be not a Provincial Church: But that this proves an appointment of Christ, That the As∣semblies of Believers, gathered into one body, for the cele∣bration of the worship of God, by their voluntary agree∣ment, under Pastours of their own choice, in opposition to any national Church or Churches whatsoever, should be ac∣counted the only lawful and regular Churches of Christ, ap∣pears not▪ For there is no mention, in any of the Texts, of any institution of Christ, or his Apostles: but only thence may be gathered▪ that it was then the manner of speech, to call the Christians that dwelt together in one Town, the Church of such a place; though it is probable they were not gathered into one body or congregation, for the celebration of the worship of God, under select Officers: but that they were called the Church of such a city, as that of Jerusalem, from their habitation, where they had many meetings from house to house, for celebration of the worship of God; as from Acts 2.46, 47. and other places, was gathered by the Presby∣terians, in their Answer to the dissenting Brethren. Nor was then any such distinction of congregations of Christians, as that in one city, as the Independents in London, and else∣where, did distinguish them; such a number should belong to such a Pastour, and be termed his Church; and another number be another Church in the same city; but the Elders of the Christians in Jerusalem, are termed, the Elders of the Church there, Acts 15.4, 23. & 21.18. Not one an Elder of one part, & another of another part. Sometimes there is menti∣on made of the Church in the house of such persons, 1 Cor. 16.19. Rom. 16.5. Philem. 2. And yet this proves not, that particu∣lar

congregations or assemblies of believers, gathered into one body in a house, for the celebration of the worship, in opposition to any city, church or churches whatsoever, is of the appointment of Christ; and therefore no such appoint∣ment of Christ, as here is asserted, can be gathered from the phrase of calling the christians in one city, the church there; the christians in a Province or Nation, the churches. A nation∣al or universal church, may be as well collected from 1 Cor. 12.28 where it is said, God hath set some in the church, first Apostles, secondarily Prophets, thirdly Teachers, sith the Apo∣stles were for the universal church: But for my part, I con∣ceive the distinction of churches only prudential, not by any constitution of Christ, or his Apostles. And that however Mr. Rob••r••s••n in his Catechism, Mr. Cotton in his Way of the Churches of New-England, have put it into their definitions of the visi∣ble Church, that it consists of so many, as may meet every Lords-day, for all Ordinances: And Mr, Norton in his Answer to Apol∣lonius, ch. 3. makes such a church, the only lawful political church: And this hath been continually inculcated, that it is necessary, that every person be in such a particular instituted church, and that is the fi••st seat of Ecclesiastical power, alleging Matth. 16.18 & 18.17. to that purpose, and build thereupon their Separation. Yet I never judged, either the allegation of those Texts, to be pertinent, to that they produce them for; or that such conclusions as they gather from them, about the constitution and power of a congregational church, or the necessity of being a member in such a church, so formed, are rightly deduced. But of this I need say no more, than what is said in Answer to the Preface of this Book, sect. 15. and else-where.

Sect. 4. To attend only on the ministry of Ministers of Congrega∣tional Churches, is not of Christs appointment.

F••u••thly, Saith this Author, That Christ hath appointed Of∣ficers of his own, to act in the holy things of God, in and over th••se Assemblies, whom he furnisheth with gifts every way suiting their employment, to whom, without turning aside to the voice of strangers, or attending upon the ministry of such as are not of his appointment, its the duty of Saints to hearken, is very conspi••uous in the ensuing Scriptures, Ephes. 4.11. Heb. 13.7, 13 Mat. 24.4, 5.23.24, 1 Joh. 2.18. & 4.1. 2 Joh 10 Acts 20.29, 30, 31. Revel. 2.14, 15, 16. Which exactly agrees with what was practised by primitive believers, who it seems re∣ceived none, without the testimony of some Brethren of known in∣tegrity in the Churches, 1 Cor. 16.3. Acts 9.26.

Answ. It is true, That Christ hath appointed officers of his own, to act in the holy things of God, in and over the Churches, and that he furnished them with gifts every way suiting their imployment, when he ascended up on high; and this may be proved from Ephes. 4.11. and that such officers, as may gather and perfect his Churches, are of his appointment, and that we are to follow and obey them, Heb. 13.7.17. and that we are not to hear or attend upon the Ministry of such strangers as are deceivers, false teachers, Antichrists, that bring not the same doctrine with the Apostles, that are false prophets, speak perverse things, Nicolai∣tans, that teach the doctrine of Balaam, as the Texts alleadged do import; and that S. Paul sent alms to Jerusalem by such messen∣gers as the Corinthians approved; that S. Paul was not at first admitted into society with the disciples, till Barnabas brought him to the Apostles, and informed them of his conversion. But that Christ hath appointed Officers onely in and over particular Con∣gregational Churches, or that they onely, who are chosen by such a Church, are his Officers, or that they are furnished by Christ with gifts every way suiting their imployment, as when he ascend∣ed up on high; or that all other Ministers or Preachers are stran∣gers, not of Christs appointment, or that the Saints are not to at∣tend on their Ministry, or that hearing them is turning aside to the voice of strangers, or that none is to be admitted to Preach, or to Communion in a Congregational Church, or to be heard Preach, but such as have had testimony of some brethren of known integrity in the gathered Churches, are not in the Texts alleadged, nor in any other part of the holy Seripture: But these Tenents and Rules of the Congregational Churches, although the things may be observed in many cases, as agreeing with the state of Churches at some times, and in prudence may be commended; yet to make them Institutions of Christ necessary to be observed at all times, and no other Orders different from these lawful, but ra∣ther Antichristian, is an humane invention, and no better then superstition, which this Authour and other Separatists do so much inveigh against. And indeed to injoyn Christians Members of a Congregational Church, or other Christians to hear onely such Officers, is both against the doctrine and practise approved in the Scripture, against the practise of the Congregational Churches themselves, and if it be urged rigidly according to this principle of this Authour, puts such a yoke of bondage on the consciences of

Christians, as is intolerable and pernicious. For 1. The Mini∣sters of the Gospel are according to Christs design, for the benefit of all Christians, not appropriate to this or that particular number of men, so as not to act as Ministers of his appointment, but in particular gathered Churches. It may be requisite perhaps for good order and government, to assign particular places to them, and this is of Divine and Apostolical institution, that in particular Churches there should be Pastors and Elders, and that they should be bound to be resident with them, and to feed them: But that no other then such should be Officers of Christ, is not proved; If there be not Apostles, Prophets or Evangelists now, as were in the Primitive times, yet I presume none will deny, that men may be Officers of Christ, that are assigned to no particular Charge; as Lecturers, Catechists, Readers in the Universities, Members of Synods, Commissioners for setling Churches in Discipline, for Approbation of Preachers, and the like; and they, being for the benefit of the Church of God, either in common, or more special∣ly for some place, may be heard, or else the end of Christ in giving them should be frustrate. This I gather partly from the expres∣sions 1 Cor. 12.28. That not onely Apostles and Prophets, but also Teachers are set by God in the Church indefinitely, not in this or that definite Church, and Pastors and Teachers as well as Apo∣stles, Prophets and Evangelists, are given by Christ, Ephes. 4.12. for the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ, without the determinate assigna∣tion of some Saints, or some part of the body, but making them his gift to any Saints, or any part of the body which his providence shall order; partly, and chiefly, in that S. Paul counts it sinful glorying in men, to appropriate this or that Teacher as peculiar to some, and that because Paul, and Apollos, and Cephas, and by the same reason every Minister was every Christians, in that every Christian was Christs, and he Gods 1 Cor. 3.22. So that how∣ever, every of them cannot be every Christians in use, so as that he should have jus in re, yet every Christian hath a title to every Mi∣nister, or jus ad rem, and therefore to say none are Christs Officers, but such as are in the Co••g••egational Churches, and over them, and to attend on the Ministry of others, is to turn aside to the voice of strangers, is to deprive Christians of the right God gives them to all the Ministers, and tends to that glo••ying in men whch the Apo∣stle condemns.

2. We find, that Apollos, said to be a Minister by whom the Co∣rinthians

believed, whom Paul planted, and Apollos watered▪ 1 Cor. 3.5, 6. was a diligent Teacher of the things of the Lord at Ephesus, and he disdained not to be instructed in the way of the Lord more perfectly by Aquila and Priscilla, Acts 18.25, 26. who are also termed St. Pauls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fellow-labourers in the Lord, Rom. 16.3. which proves, that Christians did and might hear others, besides Officers of particular instituted Churches; yea that they might and did make use of the gifts of any, though a woman, that could expound to them the way of the Lord.

3. That this is against the practise of the Congregational Churches, who do allow the hearing of gifted brethren that are not Officers, who send Preachers to convert the natives, such as Mr. Eliat, Mr. Mayhew, who yet are no Officers to them, who hear the Pastors of other Congregations, than those of which they are members; which is not agreeable to this Authours principle▪ That other than their own Officers are strangers to them; and if it be, as some have delivered, That the Ministry is limited to that Church, to which he is Pastor, he cannot Preach as a Minister, when they hear him, nor they hear him under that consideration; and if a Minister be an Officer onely to the people who chose him, and they are bound to attend on his Ministery who chose him, and not others, then a Minister ceaseth to be a Minister when his Electors are dead, or removed; they that choose him not, though he be elected by the major part, are not to take him for their Mini∣ster, nor may hear him, sith his voice is the voice of a stranger.

4. To be tied to attend on such mens Ministery, and not to have liberty to hear others, puts an yoke of bondage intolerable and pernicious on mens consciences. 1. In that in case the Minister become empty, or erroneous, yet being his Minister, and the major part adhere to him, he must also attend on his Ministery, who is weary of it, and may not use the benefit of anothers Mini∣stry more sound and profitable, no, not though it be of great conse∣quence for the finding out the truth, in that he doubts; which is an art like to the practise of the Papists, who will allow none of their Church to hear Protestant Preachers, or confer with them, or read their Books, lest their errours should be detected. Thus it might come to pass, that if Mr. Ainsworth deliver errour, his peo∣ple might not go to hear Mr. Paget in the same Town, who might discover his errour; and there is the same reason concerning any in England, as in London, a Minister to an Independent Church must be heard, though a man of mean abilities, and perhaps an

Antinomian, and none other, though a neighbour, Godly, Learn∣ed Conformist Preach truth profitably near to him. 2. In case a member of a separated Church, as a woman removed with her husband from London into the Countrey, far from her Pastour, have a Godly learned able Teacher, who is a Conformist near her, and no other, she must not hear him, because a stranger, none of Christs Officers, but must rather live without the benefit of the publique Ordinance, though it be to the great decay of that spiri∣tual life, heat and vigour in godliness, which she once had. These, and more evil consequences attend the Position of this Authour, That those onely who are Christs Officers in his sense are to be heard. Yet he goes on thus:

Sect. 5. Hearing the present Ministers casts no contempt on Christs Institutions.

Not to mention more, let it be weighed, whether the hearing of the present Ministers of England, doth not cast contempt upon these Institutions of Christ. What is more evidently Preached by such a practise, than 1. That separation from the Assemblies of England ('though in their Constitution carnal and worldly) and the wor∣ship thereof (although false, and meerly of humane invention) was, and is our sin and evil. 2dly, That it's not by vertue of any Soveraign institution of Christ, the duty of Saints to meet together as a body distinct (without going out to other Assemblies to wor∣ship with them) for their mutual edification in the Lord. 3dly, That particular Assemblies are not solely of the institution of the Lord Je∣sus, but that National are also to be accounted as the true Churches of Christ (though they have no footing in the Scripture of the New Testament, from whence the pattern of Gospel-Churches is solely to be deduced) Yea 4thly, That the Officers of Christs appointment are not sufficient for the Saints; but together with them, the help of false and Idol-shepherds is to be sought after, than which, what greater contempt can be poured upon the forementioned Institutions of our dear Lord? Yet who sees not all this to be the language which is heard, and goes forth into the nations, from the practise of our brethren in the matter we are debating? If they look upon separation in the sense before minded, to be of the institution of Christ, can th••y offer a greater affront thereunto, than to run into the Assemblies of the nation? If they judge it their duty to meet to∣gether distinct from the world and it's worshippers, why run they thereunto? If they apprehend National Churches to be the result of

humane prudence, without bottom in the Scripture, and the Mini∣sters of Christ to be onely (in contradistinction to the Ministers that are not of his appointment) attended unto; why give they the right hand of fellowship unto such Assemblies, as profess themselves to be parts of such a National Church, and hear Ministers that have relation thereunto? who have received (as hath been proved) no mission from Christ to their Ministry. If this be not evidently to pour contempt upon the Institutions of Christ, and confessedly so, we shall for ever despair of success in the most facile and righteous un∣dertaking.

Answ. I acknowledge that he who granteth your Premisses, can∣not deny your Conclusion: But none, but dissemblers, will attend on the Ministry of the present Ministers, and hold the Assemblies of England in their constitution, carnal and worldly, and the wor∣ship thereof false, and meerly of humane invention; That the mem∣bers of the Assemblies of the English Church, are the world in con∣tradistinction to the Saints; That they are the worshippers of the world, not of the true Churches of Christ; That the Ministers are false and Idol-shepherds, who have received no mission from Christ to their Ministry. By this Answer this Authour may perceive, that these charges are judged false criminations, not at all proved by him; nor are those things granted to be Institutions of Christ, which he makes such: And therefore if the practise of going to the Parish-Assemblies be a casting contempt on his way, it is not on Christs Institutions, but his unjustifiable separation. And yet the truth is, our hearing the present Ministers, is for the performance of our own duty; that we may hear the word of God, and worship God truly; and our doing this we account not any approbation of any thing evil in the Ministers, or giving the right hand of fellow∣ship to the Assemblies in any thing that is disorderly. Nor do we condemn any thing but their sin, in the separated meetings, whose separation we declare against, although we should not think it evil to hear their Ministers Preach the word of God, or to worship God with them. We are of opinion that it is a gross errour, which is often in the mouths of Separatists, That they may not hear with the world, nor pray with the world; whence it hath come to pass, that some have left off praying in their Families, Catechizing their children, instructing their servants, unless members of their Churches; which tends to bring in irreligion and profaneness, and is contrary to the precepts of Scripture, Ephes. 6.4. Deut. 6.7, &c. contrary to the practise of Christ and his disciples, who heard Christ Preach with the scribes and Pharisees, praised God

with the multitude, even the children, Christ approving it, Luk. 19.37, 40. Matth. 21.9.15, 16. And however we approve not any evil in the Ministers, or their Ministration, nor do assent to any unfitting thing therein, yet we rejoyce that Gods word is taught, and his Name invocated in any company by any persons, and think we have the Apostles example to warrant us, Philip. 1.18 and do wish, that God would not lay to the Separatists charge, besides other sins (which we think are nor a few in these withdrawings from Communion, and invectives) their ingratitude for that bene∣fit others have, and they might have, from that Ministry they so much oppose. If this Authour, or those of his way suffer con∣tempt, reproach, and hard usage, though we wish it may not be, yet it may be told them, That not Christs Institutions are con∣temned, but their own intemperate carriage is rebuked; which is not likely ever to succeed well, but to be a hindrance to the work of Christ, and the peace of his Church. Yet this Authour proceeds.

Sect. 6. Hearing the present Ministers, hardens none in sin.

As for the second particular, That hereby poor souls are hardned in a false way of worship, what can be thought less? (supposing the worship in the Parish-Assemblies of England to be so, as hath been proved) when they shall see professors, that were wont to pray and preach together, to profess and protest against Common-prayer-book Priests, and worship, to cry up, or at least approve of, Laws made for their Ejection, if guilty of no other crime than Con∣formity to the Worship they now conform to and practise, now stock unto their Assemblies and bear their Priests: What can they ima∣gine less, than that these persons, thus acting in a direct contra∣riety to their former judgement and practice, do now see they were mistaken? and are beginning at least, to return unto those paths from whence they departed, and that these ways in which they and their forefathers have walked, are the good old way in which rest is to be found? Wo unto the world because of offences, wo also unto them by whom they come.

Answ. The hearing the present Ministers to be no false way of worship, is that which is now asserted, the contrary is not yet proved by this Authour. They who are chargeable with former miscarriages, are to answer for themselves: The hearing the pre∣sent Ministers, which is defended as lawful, is not justly offensive, nor for it onely do men fear the doom of Scandalizers. It is added.

Nor is the 3d particular, viz. That hereby poor souls are harden∣ed in their rebellion and blasphemy against God, the Spirit, his Ta∣bernacle, and them that dwell therein, to be in the least questioned: we every day hear to the breaking of our hearts stout words spoken against the Lord, because of the practise of some in this thing. What say the wicked of the world less, than that Religion, which many pretend to, is but a fancy, that the professors thereof are but a generation of hypocrites, that will turn to any thing to save them∣selves; that the spirit by which they are acted, is but a spirit of Phanaticism and delusion! Yea how do they bless themselves that they are not, nor ever were (and resolve so much more, they will never be) of the number of such professors! Ask them a reason of all this, and they wonder you should ask them, and speedily re∣ply to you, Do you not see how many of you, for fear of persecuti∣on, have deserted your former principles, and are returned to our Assemblies, and the Ministry thereof, and that any of you stand out ('tis from hence evident) that it is from a spirit of pride and ob∣stinacy, and not, as you pretend, from divine tenderness, and the leadings of the Spirit of the Lord? And what can we say to all these things? Must we not with grief and sorrow confess, That there is indeed too great an occasion administred to them for their thus speaking, though this will be no plea for them in the day of Christ. Blessed are they that are not offended in him. It remain∣eth then, that inasmuch as the hearing the present Ministers of Eng∣land, pours out contempt upon the ways and Institutions of Christ, hardens persons in a false w••y of worship, rebellion and blasphe∣my against the Lord: it's utterly unlawful for saints to be found in the practice thereof.

Answ. Such kind of consequences as these are incident to per∣sons of any party, who have been earnest for that, whch after they have relinquished: So have Papists insulted over Protestants, upon the returning of any seeming zealous Protestant into the Roman Church. If my memory fail me not, the Authour of Fiat Lux imputes the like things to Protestants, upon the coming over of some to their party: Yet the Answerer, and others, know how, in that and the like cases to reply to such, that mens instability shews their own weakness, not the thing in which they have been zea∣lous to have been either good or bad▪ that any take advantage from their fact to harden themselves▪ it is by accident, not from the nature of their action, if it were good and lawful otherwise; that in such cases men are not to condemn or commend the thing which is done, because of the actions of the person, but to examine things

by the rule, which is the onely remedy against such events. It is true, that it is just cause of mourning and dejection, when such things happen: But not to measure truth or falshood by such motives and considerations, nor conclude a thing to be evil, because of such ac∣cidents. To which I add, That this Authour doth not well to call the obloquies against his party, speaking against Religion, blasphe∣ming God, the Spirit, tabernacle, and them that dwell therein; whose ways may be reproached by reason of their zeal for their way, and yet no reproach to God, his Spirit, Religion, Taberna∣cle, and the indwellers. It would be more for their benefit, if he, and others of his mind, and others who have occasioned such blas∣phemies against Religion did excu••••re semetipsos search them∣selves, whether their own present violence of spirit, unpeaceable∣ness out of pretended zeal for God, or their and others now con∣forming intemperate heat, have not opened the mouths of adversa∣ries, and if they have to be humbled for it, as David was when S••imei curst him, and so make advantage of an opposite persons enmity, to amend themselves. And indeed it were very unequal that we should either be afraid to do a thing because of clamours, or continue in that which we cannot justifie, because mens mouths will be opened against us, and perhaps hardened in their own way. Such kind of blasphemies as they are termed, are vented against non-Conformists, Sep••ratists, as turbulent persons, and yet this Author would not have it thought that they by their course har∣den poor so••ls in rebellion and blasphemy against God. Why then doth he charge this upon the Conformists as an argument by it self, as if it po••red contempt, and hardened others, and not im∣pute the same to his own way? But he tells us,

Sect. 7. Gods people are not called out of the temples in England, as places of false worship.

To all that hitherto hath been said, we shall yet briefly add Ar∣gument 10. God calls his people out of, and strictly chargeth them, not to go to the places of false worship: Therefore 'tis unlawful for the Saints to attend upon the present Ministers of England. The antecedent is clearly proved, Hos. 4.15. Amos 4.4. The reason of the consequence is, because we cannot go to hear the present Mini∣sters of England, without we go to their places and Assemblies of false worship (as the Common-prayer-book-worship hath been proved to be.)

Answ. This argument proceeds upon the opinion of the rigid

Separatists termed Brownists, who in their Apology p. 75.76. have this as their Twelfth Position, That all monuments of Idolatry in garments, or any other things, all Temples, Altars, Chappels, and other places dedicated heretofore by the Heathens or Antichristians, to their false worship, ought by lawful authority to be rased and abolished; not suffered to remain for nourishing superstition; much less imployed to the true worship of God. Exod. 20.4, 5, 6. & 23.13. Esa. 30.22. Gen. 35.2, 3, 4. Deut. 12.2, 3, 30, 32. & 17, 18, 19, 20. 2 Kings 10.26, 27, 28. and 18.4, & 23.12, 13, 14, 15. 2 Chron. 17.6. Acts 17.23 & 19.26, 27. Jude v. 23. with Lev. 13.47, 51, 52. Rev. 17.16. & 18▪11, 12, &c. which is asserted by Mr. Ainsworth in his answer to Mr. Bernard about the Twelfth Article, page 128. and in his Letters to Mr. John Paget, and since by Mr. Robinson, in his Justification of the separation from the Church of England, against Mr. Bernard, about the Twelfth and last errour imputed to them, p. 354. p. 356. where he writes thus: I see not, but as the Reli∣gion of the Papists, in the opposition it hath to Christianity, is rightly called Antichristianism, so the Religion of the Ten Tribes, in the opposition it had to the Law given by Moses, may fitly be called Antijudaism. And for the Baalims then and there worshipped, they were even as the lesser Gods at this day, which are called Pa∣trons among the Papists. The Devil, to the end he might bring in again the old Idolatry, craftily borrowing the names of the Apo∣stles and Martyrs, by whom it was in former times overthrown and driven away: and by this means it hath put on another per∣son, that it might not be known. Whereupon it followeth by pro∣portion, That as the temples, altars, and high places for those Baalims, and other Idols, were by godly Kings to be raced down and taken away, and no way to be imployed to the true worship of God so are the temples (with their appurtenances) built to the Virgin Mary, Peter, Paul, and the rest, though true Saints, yet the Pa∣pists false Gods, and very Baalims, to be demolished and over∣thrown by the same lawful authority; and in the mean while as execrable things to be avoided by them, which have none authority to deface or demolish them. p. 357. The moral equity of those Com∣mandments in the old Testament, touching the demolition and sub∣version of idolatrous temples, and other the like superstitious monu∣ments, doth as well bind now as then. Which Commandments are also in effect renewed in the new Testament, where the faithful are charged to touch none unclean thing, 2 Cor. 6.17. to keep them∣selves from Idols, 1 John 5.21. which they cannot do, except they keep themselves from their appertenances: to hate even the gar∣ment

spotted by the flesh, Jude 23. not to receive the least mark of the beast, Revel. 14.9. but to go out of Babylon, Revel. 18.4. which is also called Sodom and Egypt spiritually, as for the other sins reigning in her, so for her idolatry amongst the rest. From whence it is, that many at this day term the Temples the high places, decline them, bury not in Churchyards, with other actions of separation, in speech and gesture opposite to what other Prote∣stants conform to. And, though the chief leaders of the Congre∣stational Churches not long ago did Preach and hear in the pub∣lique Temples in England, yet it seems this Authour now holds it unlawful to attend upon the present Ministers of England, not onely because of their calling and worship, but also because of the places in which it is performed; and therefore seems to revive the contro∣versie about the use of places once polluted by Idolatry. Concerning which I shall not need to answer what either the Brownists in their Apology, or Mr. Robinson hath said about this point, the thing be∣ing so fully argued, and the arguments of Mr. Ainsworth and others, answered by Mr. John Paget in his Arrow against the sepa∣ration of the Brownists, from Chap. 6. to the end of the Book; wherein the supposed moral equity of those Judicial Laws is shewed not to be such, and that it is a great derogation from the benefit of the Gospel purchased by Christ's death, to intangle the consciences of Christians with such Jewish opinions, as if any creature were now polluted by Paganish or Popish Idolatry, as that it might not now be enjoyed by Christians, and imployed for God▪ contrary to what the Apostle determines concerning meat offered to an Idol, 1 Cor. 10.25, 26, 27, 28, 29, 30. 1 Tim. 4.4. nor do any of Mr. Robinsons Texts serve for the purpose he brings them: 2 Cor. 6, 17. the unclean thing not to be touched, is not the place where Idols have been worshipped, but the Idol it self, v. 16. which, by going to places heretofore abused to Idolatry, but now the Idol and it's worship is removed, and the living and onely true God onely served, is not touched in the Apostles sense: but then onely, when the Idol is kissed, adored, or otherwise worshipped. They who joyn not in any Idol-service or honour, keep themselves from Idols, as is required, 1 John 5.21. although they go to the places here∣tofore abused to Idolatry: The garments spotted by the flesh, how∣ever it allude to legal pollution, yet it is not meant of material gar∣ments, as belonging to an Idol; but by it is meant, any tokens or means of sinful lusts; Revel. 14.9. and 18.4. have been often shewed to be so impertinently alleadged against the actions of Pro∣testants, which are done in opposition to Popery, that it is a won∣der,

that men pretending tenderness of conscience, should be so impudent as still to accuse Protestants as receiving the mark of the beast, and staying in Babylon, even for that for which the holy Martyrs died in opposition to Popery. But if it be true which Mr. Paget hath in his Arrow p. 29. Mr. Robinson was not constant to this opinion. As for what this Authour saith, The Common-prayer-book-worship is proved by him to be false worship, it hath been shew∣ed not to be true in the answer to all he saith here. Yet were there some superstition in the worship prescribed in the Common Prayer Book, it is not sufficient to make the places, in which the present Ministers and people meet, places or assemblies of false worship, every corruption in Gods worship not making the place or assembly to be a place or assembly of false worship, as is manifest, both in the case of the sin of Hophni, 1 Sam. 2.17. of the Corinthians, 1 Cor. 11.20, 21, 22. & 14.26. Nor if the places and assem∣blies were for some corruption, yet were it necessary to go out of them, except they were idolatrous. For so were the going up to Gilgal, Bethaven, or Bethel forbidden, Hos. 4.15. Amos 4.4. to offer sacrifice to the calves set up by Jeroboam; which therefore prove not going to a place of false worship to be forbidden, except it be idolatrous, and to joyn in that worship; and therefore the an∣tecedent of this Authours argument is denied, if it be meant of false worship, that is not idolatrous. Gods people were required to go to the temple at Jerusalem after it had been defiled with Idolatry, and the Idol removed; and even then when corpuptions of buying and selling there, and will-worship was in sundry things continued there, yet our Lord Christ himself went up to the Temple at Jeru∣salem. The consequence also is denied, it being false, that we can∣not go to hear the present Ministers of England, without we go to their places and assemblies of false worship. To which I add, That this is contrary to our Saviours doctrine, John 4.21, 22, 23. to tie men to worship onely in the place and assembly of the sepa∣rated Churches, and contrary to S. Pauls doctrine, 1 Tim. 2.8. to forbid any to worship God in any place; and therefore herein this Authour, and such separatists as are of his mind, are guilty of Judaizing. But he goeth on thus:

Sect. 8. There is ground to expect a blessing in hearing the present Ministers.

Argument 11. That, upon the doing whereof Saints have no pro∣mise of a blessing, nor any ground to expect it, is not lawful for

them to do. But in the hearing of these men, the Saints have no promise of a blessing, nor ground to expect it. Therefore, The ma∣jor (or first proposition) will not be denied. As for the minor (or second proposition) That the Saints have no promise of a blessing from God, nor ground to expect it, in the hearing of the present Mi∣nisters of England, may many ways be demonstrated. If there be any promise of a blessing upon them from God, in their so doing, let it be produced, and we shall willingly confess, there is no weight in this argument: But this we conceive to be no easie task for any to discharge, and that 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 pre∣sence of Christ is in the midst of the golden Candlesticks, Rev. 1.12 13. & 2.1▪ 'tis his garden in which he feedeth and dwells, Cant. 6.2. & 8.13. and we are not surer of any thing (nor will it be denied by our conforming brethren) (many of them) tha•• we are of this, That the assemblies of England, in their pre∣sent constitution, are so far from being the Sion of God, his can∣dlestick, his garden, that they are a very wilderness, and that Babel out of which the Lord commands his people to hasten their escape, Revel. 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. The Lord protesteth, that such as refuse to obey his calls, to come out of Babylon, shall partake of her plagues, Revel. 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, that are waiting at the•• doors of their house? Though many will not see it, yet a•• sad spirit of withering, and visible decaies is to be found upon many that are waiting upon the teachings of the Ministers of this day: And we hope the Lord will in mercy, cause those that are indeed his, to see it, that they may remember from▪ whence they have fallen, repent, do their first works, and watch to strengthen the things that remain, that are ready to die, for God hath not found their works perfect before him.

Answ. Blessings are of many sorts: Any good in general, yea any immunity or freedom from evil, is a blessing in a large sense; But in a strict sense, that onely is called a blessing, which is the

conferring of some special good, whether temporal or eternal, cor∣poral or, spiritual. In the former sense the major is true. It is not lawful for the Saints to do that which there is no promise of good to them upon doing it, nor ground to expect that the person shall not be punished for it. But if it be meant of good, as of long life to the honouring of parents, eternal life to believing on Christ, there are many things the Saints have no promise of speci∣al good to be conferred on them for doing them, nor ground to ex∣pect any such blessing, but what is common to all men, and yet the thing is lawful to be done by them, as eating and drinking for their sustenance, buying and selling, planting, building, &c. common to other men with them, and in this strict sense (in which this Authour takes it) the major is not true: Ezekiel Preached lawfully when he was told Israel would not hearken, Ezek. 3.2, 7. and Jonah, when he thought Nineveh would not repent, Jonah 4.2. But to wave this exception, the minor is not true: I assert the Saints have a promise of spiritual blessing by hearing these men, while they Preach the Gospel, as much as any Preachers in the Congre∣gational Churches, Isa. 55.3. Hear and your soul shall live. Luke 11.28. Blessed are they that hear the word of God, and keep it, are promises made to them that hear the Prelatical Preachers, as well as to those of the separated Churches, while they Preach the same word of God: the promise being not made to the hearing of the men because of their personal qualities, their Church-relation, or any such consideration extrinsecal to the faithful discharge of the work of Preaching, but to the teaching of Gods word: in hearing of which men have been blessed, though the Teachers themselves had no blessing, the hearers have been saved, when the Preachers themselves have been castaways, as S. Paul speaks. And if we look to experience of former times, there is ground now to expect a blessing fro•• conforming Preachers, as well, or rather more, then from Preachers of the separated Churches. Sure the conversion, con∣solation, strengthening, establishing of souls in the truth, ha••h been more in England from Preachers, who were enemies to separation, whether Non-conformists to Ceremonies, or Conformists Presbyte∣rial or Episcopal, even from Bishops themselves, then from the best of the Separaratists. I think all that are acquainted with the History of things in this last age, will acknowledge that more good hath been to the souls of men by the Preaching of Usher, Potter, Abbot, Jewel, and some other Bishops, by Preston, Sibs, Taylour, Whately, Hildersham, Ball, Perkins, Dod, Stock, and many thousands ad∣versaries to the separated Churches, then ever was done by

Ainsworth, Johnson, Robinson, rigid Separatists, or Cotton, Tho∣mas Hooker and others (though men of precious memory) pro∣moters of the way of the Churches Congregational. And therefore if the Bishops, and conforming Preachers now apply themselves (as we hope when the heat of contention is more allayed, they will) to the profitable way of Preaching against Popery and profaneness, exciting auditors to the life of faith in Christ, duties of holiness towards God not onely in publique, but also in private Families, and righteousness, love, peace towards men, there may be as good ground▪ if not better (considering how much the spirits of Separa∣tists are for their party, and the speaking of the truth in love, edi∣fying in love is necessary to the growth of the body, Ephes. 4.15, 16.) to expect by them a blessing in promoting the power of godliness than from Separatists. And as for this Authours reasons to the con∣trary, The first of them is from a fond application of what is said of Gods dwelling in Sion (which is meant of the special presence there, in that his Temple and service was upon that hill in the time of the old Testament) to the Congregational Churches, as if Gods blessing were appropriated to them, and excluded from the Assemblies of England, they were not the Sion of God in their pre∣sent constitution, nor Christs Candlestick, or Garden in which he walks▪ but a wilderness, that Babel, Revel. 18.4. And saith, we are not surer of any thing than we are of this; which if true, it is an article of his Creed▪ of which he is as sure as that Jesus is the Christ. But he gives no proof of it▪ to assure us of it, but that we may take him to be phrenetick, or to be in a dream; and, not∣withstanding his confidence, he can make no better proof of this then the Romanists can for the new Article of their Creed, Subes∣se Romano Pontifici, est de necessitate ad salutem. It is indeed said, Heb. 12.22. That the Hebrew Christians were come to mount Sion, in opposition to mount Sinai, that is to say (say the Annot.) to the Church under the Gospel, as Gal. 4.26. whereof mount Sion was a Type, Psal. 14.7. & 50.20 Esa▪ 2.3. and where the Gospel was first proclaimed without that terrour wherewith the Law was delivered, Esa. 2.3. But why the Assemblies of England should not be the Sion of God as well as the separated Churches▪ no reason is given, but the vain conceit that of late he and others have en∣tertained of appropriating that title to Churches of their way, whose maintenance of Ministers by Collection, they call the provi∣sion of Sion, Psal. 132.15. in opposition to maintenance by Tithes, counted Babylonish, with such like language, whereby many well-meaning Christians of weak judgement are misled.

Sure if the Church be called mount Sion from the Preaching of the Gospel, the Assemblies of England may be called Sion, Christs Can∣dlesticks and Garden, as well as any Christians in the world: and if the Constitution of Churches is by faith, their Constitution▪ is as good as the Constitution of the separated Churches. And me∣thinks the separated Churches, which have consisted of persons converted and instructed, and edified in the Assemblies of the Church of England, should have acknowledged that Gods blessing may be in them, their own calling therein proving it, if there were any spark of ingenuity and love of truth in them, and not, as this Authour, express such malignity as to make them a very wil∣derness, and that Babel out of which the Lord commands his people to hasten their escape, Revel. 18.4. which how grossly it hath been abused by this Authour, sundry times before hath been shewed; for which I now onely say, The Lord rebuke thee. As for the se∣cond reason, the worship of England is no more polluted and not of his appointment, then I have shewed to have been in the Jewish, Corinthian, some of the Asian Churches, whom Christ yet walk∣ed in the midst of, as his golden Candlesticks, and yet Gods bles∣sing did belong to them. And why should we not expect Gods blessing to be on the Assemblies of England, in which the true faith is preached, and the true worship of God is constituted, not∣withstanding errours or pollutions remaining in them? That Jer. 23.32. is wrongfully applied to the present Ministers of Eng∣land, is shewed before in answer to Ch. 6. Sect. 2. And how shamefully (mirum ni contra conscientiam) Revel. 18.4. is ap∣plied to a call of Gods people out of the Church of England, when it is by the holy Ghost interpreted Revel. 17.18. of that great City which then reigned over the Kings of the earth, and acknowledged by Papists, the Jesuites themselves to be Rome, hath been often shewed before. In his last reason, that which he saith, That God is not in respect of his special presence and grace, in the midst of the Paro∣chial Assemblies of England, is a speech of a man of an uncharita∣ble venemous spirit; but we hope such as that which Solomon speaks of, Prov. 26.2. As the bird by wandring, as the swal∣low by flying, so the curse causeless shall not come. And to his question, Where are the souls that are converted, comforted, strengthened, stablished, that are waiting at the doors of their house? I say, that though there were none such, yet this proves not God not to be present in them; if they complain of the little effect of their Preaching, is it any other then we meet with else∣where, Isa. 49.4. Isa. 53.1. John 12.38. Rom. 10.16.

Isa. 65.2. Rom. 10.21. Micah 7.1, 2. Luke 7.31, 32, 33, 34. Matth, 23.37? May they not say, That these very men that upbraid them with the paucity of their converts▪ are the cause thereof, by their invectives begetting enmity and prejudice against them in the minds of men? May it not be said to themselves, Where are the souls that are converted, comforted, strengthened, stablished by your Ministry? Were not many, if not most in your Churches wrought upon at first by other Preachers? And if so, may it not be said, Ye your selves are the seal of their Ministry in the Lord? nevertheless, though God onely can tell exactly and fully, what is the fruit of any mens Ministry, yet I hope there are that can testifie their receiving good by the Ministry of some of the present Ministers; and that, however it be, by reason of the ma∣ny stumbling-blocks cast in the way, God will yet have mercy on the people of England, and give them hearts to receive the truth Preached to them in the love of it. Sure this Authour should ra∣ther pray it may be so, and encourage the Ministers to do the work of the Lord more faithfully, and not weaken their hands by drawing their auditors from them. As for that which he saith of the decaies of the auditors of the Ministers, I joyn with him; but add withall, That, so far as mine acquaintance, or intelligence reach∣eth, there is too great and sensible a decay of the spirit of love, power, and of a sound mind in the Congregational Churches of old and new England, and that a spirit of bitterness, consorious∣ness, misreporting, mistaking dissenters words and actions, un∣rghteousness, unpeaceableness is too abundant in them, that I say nothing of their proneness to embrace Antinomianism, Quake∣rism, and other dangerous errours. Iliacos intra muros peccatur & extra. The Lord pardon our evils, and heal our breaches. Yet there is one more Argument to be answered.

Sect. 9. Hearing the present Ministers, is no step to Apostacy.

Argument 12. 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, The major Propositi∣on will readily be granted by all: The beginnings of great evils are certainly to be ••esisted. Apostacy is one of the greatest evils in the world. The minor (or second proposition) Viz. That the hearing of the present Ministers is one step to Apostacy, is evi∣dent. 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 called to the office of the Ministry by the Saints, are rightfull Ministers of Christ, must be owned, and taken for granted, ere the Conscience can acquiesce in the hearing the present Ministers (for we suppose 'twill not be asserted by those with whom we have to do, that there can be a true Ministery in a false Church, or that false Ministers may be heard; and yet the present Ministers are Ministers in and of the na∣tional Church of England, and were never solemnly deputed to that office of the suffrage of the Lords people.) 2ly. Nor can it be done without the neglect of that duty, which with others, is eminently of the appointment of the Lord, to secure from Apostacy, instanc'd in by the Author to the Hebrews, Hebr. 10.25. Not forsaking the assembling of your selves together as the manner of some is, but ex∣horting one another, and so much the more as you see the day ap∣proaching; in which the duty of Saints assembling themselves to∣gether, as a body distinct from the world, and it's assemblies, ••s also their frequent, and as often as may be, exhorting one another, as a medium to secure them (by the blessing of the Lord thereupon) from a spirit of degeneracy and Apostacy from God, is clearly assert∣ed: whence it undeniably follows, that the hearing of the present Ministers of England (being inconsistent with the constant and di∣ligent use of the means prescribed for the preservation of the Saints in the way of God: for whilst they are attending upon their teach∣ings, they cannot assemble themselves according to the prescription of God in the forementioned Scripture) is at least one step to the dreadfull sin of Apostacy from God, and therefore it is utterly un∣lawful for Saints so to do. And thus far of the Twelfth Argu∣ment for the proof of the assertion under our maintenance, viz. That 'tis not lawful for Saints to hear the present Ministers of England, to which many others might be added: but we doubt not, to the truly tender and humble enquiring Christian, what hath been offered will be abundantly sufficient to satisfie his Conscience in the present enquiry.

Answ. If by Apostasie be meant Apostatie from the living God and the Christian faith the major is granted, and the minor is de∣nied, nor is there any thing tending to a shew of proof of it produ∣ced for it, and if it should be meant of such Apostasie the thing is so notoriously false, the hearers of such Ministers, as ••e now Mi∣nisters in England, having been as constant in the profession and practice of Christianity both against Popery and other ungodliness

in times of persecution by Papists and at other times, as other Chri∣stians in other ages, that this Author would be hissed at as one ex∣tremely impudent in asserting so palpable an untruth. But I con∣ceive by his proof of the minor he means by Apostasie the relin∣quishing of the Congregational principles and practise. Concerning which I conceive the major may be denyed, it being not unlawfull, but a necessary duty to depart from some of their principles and practises, I mean such as are for separation in communion from dissenting Christians. Yet I do not think but the Conscience may well acquiesce in the hearing of the present Ministers, as teaching truth without relinquishment of the two principles owned by them as received from God. I think if they will weigh what is here written, they may find, if not the congregational principles, yet separation inferred from them to be an errour, and to beget nothing but Superstition in their minds, and sinfull uncharitable division in their practise. Nor do I think it necessary that they which still adhere to that way of Communion need neglect the duty of meeting and exhorting one another according to Hebr. 10.25. the mistake of which is shewed in the answer to this chapter,* 1.1 Sect. 2. They that hear the present Ministers some hours, may hear other Ministers at other hours, they that at one time hear them, may at another time exhort one another; Heretofore persons of Congregational Principles could hear in Parochial Assem∣blies Parochial Ministers; why they may not do so still I understand not, were it not that opinions of separation animated them to division and faction, which the Lord amend, and make them diligent to provoke one another to love and to good works. I have now answered the Jury of Twelve Arguments, which I have found brutum fulmen, as the shooting off Ordinances without a bullet, nothing that might deter tender, and considerately enquiring Christians from hearing the present Ministers. It remains, that I make good the catasce∣uastick part of this dispute by confirming the Arguments brought for hearing them, which I shall apply my self to after the answering of the questions which here follow.

Sect. 10. A pollution in one part, makes not the whole wor∣ship polluted.

We shall, saith he, onely in the close offer a few Queries to be in the fear of the holy one, considered by the intelligent Reader.

Quer. 1. Whether the Lord Jesus be not the alone Head, King, and Law-giver to his Church?

Answ. Yes, meaning it of the supream, absolute, independent, Head, King, Law-giver to his Church as such.

2. Whether the Laws, Statutes, Orders and Ordinances of Christ be not faithfully to be kept, though all the Princes in the world should interdict and forbid it?

Answ. They are.

3. Whether to introduce other Laws for the government of the Church of Christ, and the worship of his house, be not an high ad∣vance against, and intrusion into his Kingship and Headship?

Answ. Not, if they be no other then such as are shewed to be warranted in this answer to the Preface, Sect. 8.20. to Ch. 1. Sect. 3. to Ch. 5. Sect. 11, 12, 13, 14, 3, 4, 5.

4. 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 soveraignty over it?

Answ. Some servants and services may be appointed by rulers, without such an undervaluation or contempt.

5. Whether the officers instituted by Christ, are not onely Pa∣stors, Teachers, Deacons and helpers?

Answ. In this Catalogue I find not helpers officers instituted by Christ, by some others not here mentioned, I find of Christs insti∣tutions, 1 Cor. 12.28. Ephes. 4.11.

6. Whether the offices of Archbishops, Lord Bishops, Deacons, sub-Deans, Prebendaries, Chancellors, Priest, Deacons (as an order of the first step to a Priesthood) Arch-Deacons, sub-Deacons, Commissaries, Officials, Proctors, Registers, Apparitors, Parsons, Vicars, Curates, Canons, Petty-Canons, Gospellers, Epistollers, Chaunters, Virgers, Organ-players, Queristers, be officers any where instituted by the Lord Jesus in the Scripture?

Answ. Some are, some are not: See the answer to ch. 3.

7. Whether the calling and admission into these last mentioned offices, their administration and maintenance now had and

received in England, be according to the word of God?

Answ. So much as is necessary to the resolving of this Questi∣on in order to the present controversie, is answered before in sun∣dry places, which the Reader is to observe to satisfie himself.

8. Whether every true visible particular Church of Christ, be not a select company of people, called and separated from the world, and false worship thereof, by the spirit and word of God, and joyned together in the fellowship of the Gospel, by their own free and vo∣luntary consent, giving up themselves to Christ, and one another ac∣cording to the will of God?

Answ. Some of these terms are so ambiguously used, as is shew∣ed before, that in some sense it may be answered affirmatively, in some negatively.

9. Whether a company of people living in a parish (though the most of them be visible Drunkards, Swearers, &c. or at least stran∣gers to the work of regeneration upon their souls) coming (by com∣pulsion or otherwise) to the hearing of publick prayers or preaching are in the Scripture account Saints, and a Church of Christ accor∣ding to the pattern given forth for him: or rather, be not to be esteem∣ed daughters of the old Whore and Babel, spoken of in the Scrip∣ture?

Answ. If their faith be right, the first part is answered affirma∣tively, the last negatively.

10. Whether in such a Church there ••s, or can rationally be sup∣posed to be, a true Ministry of the Institution of Christ?

Answ. It may.

11. Whether the Book of Common-Prayer, or stinted Liturgies, be of the Prescription of Christ, and not of mans devising and in∣vention?

Answ. 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.

12. Whether if one part of a worship used by a people, be pollu∣ted, the whole of their worship be not to be looked upon, in a Scri∣pture account, as polluted and abominable, according to 1 Kings 18.21. 2 Kings 17.33. Isa. 66.3. Hos. 4.15. Ezek. 43.8. Z••ph 1.5. So that, ••f their prayers be naught and polluted, their Preaching be not so too?

Answ. No: nor is any such thing said in any of these Texts: not 1 Ki••gs 8▪21. is c••ndemned their following after Baal, and not cl••av••ng to God; no intimation that if they cleaved to God, it would be polluted by reason of the following of Baal; but shew∣ing

they could not cleave to God, if they did follow Baal. No pollution is ascribed to the fear of the Lord, 2 Kings 17.33. be∣cause of the service of the gods of the nations; but the service of the gods of the nations is counted pollution, notwithstanding such fear of God as they had. Isa. 66.3. The killing of an ox was not a pollution, because of other pollution of worship, but because of the evil of the person, it was polluted to him, not in it self Hos. 4.15. Swearing the Lord liveth, was evil, because they pretended they did swear by the true God, when they swore by these calves, Amos 8.14. Diodati Annot. in locum. Ezek. 43.8. notes not one part of lawful worship polluted by another unlawful; but menti∣ons onely an Idolatrous service near to Gods Temple, of which I have spoken before in answer to Chap. 5. Sect. 2. Swearing by the Lord was not polluted, because they sware by Malcham; but the hypocrisie of the persons is noted, who made shew of swearing by the Lord, when they sware also by Malcham; whereas he that serves God acceptably, must cleave to him onely as God▪ If, as this Authours Quaerie intimateth, a Ministers Prayers be naught and polluted, his Preaching must be so too, then all Preaching is naught in him, that by imperfection or passion vents that in pray∣er, which is not right; which I am sure hath been in the Mini∣sters of Congregational principles; and none then should be heard Preach, whose Prayers have any errour, or imperfection in them; which is a very gross absurdity, and such as would make all mens Preaching unlawful, and bring in the opinion of the Seekers, who would have none accounted Ministers of God, but such as speak by immediate inspiration.

13. Whether a Ministry set up in direct opposition unto a Mini∣stry of Christ, which riseth upon it's fall, and falls by it's rise, can by such as so account of it, be lawfully joyned unto?

Answ. No: But they are bound to leave this account, if it be erroneous.

14. Whether such as have forsworn a Covenant-reformation ac∣cording to the word of God, and swear to a worship that is meerly of humane devising, that have nothing of the essentials of a Mi∣nister of Christ to be found upon them, may be accounted of as his Ministers, and be adhered to?

Answer. No.

15. Whether such as shall so do, be not guilty of casting con∣tempt upon the institutions of Christ, and disobedience against his royal edicts, commanding them to seperate from persons of such a Complection. To which many others of the like nature might be added.

Answ. They would be, if they should do so wittingly and wil∣lingly. Enough of questions are propounded already; and this is Answer to the 12. Arguments and 15. Quaeries; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 now for the other part of the book in the last Chapter, which begins thus.

Notes

• * 1.1

  Owen of Schisms ch. 3. Sect. 4. upon what ac∣count those Heb. 10.25. so seperated themselves is declared v. 26. there∣by slipping out their necks from the Y••ak of Christ v. 28. and draw∣ing back to perdition v. 29. that is, they depart∣ed off to Judaism.