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
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
the same or greater wickednesses are committed and increase groans to the Lord in us to cause the light of his glorious Gospel to arise and shine upon them as also stir us up to thankfulness for the light of the Gospel he hath sent amongst us and whilst we have it to walk in it not loving darkness more than light But thus far will the light of Nature engraven upon the heart lead us with respect to the right Worship of God and I humbly conceive ne plus ultra not a step farther 2dly As there is a natural or moral Worship of God so is there that which is ceremonial or instituted which depends upon Divine Revelation and is nothing but the expression of the moral and internal Worship of God our love faith fear subjection of and to him in those external wayes that are of his own revelation wherein he hath said he will have us manifest and express them and as a great encouragement thereunto hath promised in our so doing to meet with us and bless us This is that which is most usually in Scripture called the Worship of God and Christ And this is that Worship whereunto I refer hearing the Word as 't is a Gospel-Institution to be practised by the Saints which was so plainly asserted in the Sober Testimony that there was no occasion for Mr. T. to trouble himself or the Reader with his guessing at the meaning of the Author did he not delight to multiply words but to have owned it if true or otherwise to have addressed himself to the confutation thereof That which I asserted was that Hearing by the Saints under the dispensation of the Gospel for of them and their duty is the question proposed pag. 13. is part of Instituted Worship Which when Mr. T. endeavours the confutation of I may be supposed to be concern'd in his discourses but till then the most partially addicted Reader will acquit me from any bounden service or attendance on them 'T is an easie way of answering Books though not much to edification to desert the main point to be impugned and divertise ones self and Reader with discourses that are but at best collateral thereunto and scarce speak a word to that which is the alone thing to be spoken to as Mr. T. in this matter hath done So that in what he saith not speaking to the thing in question in these two first Sections I am little concerned yet can I not but take notice of one thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we pass on which I cannot close with him in viz. That we worship God in hearing when we hear which he pretends to prove from 1 Thess 2. 13. which as thus crudely proposed I humbly conceive is very remote from truth There is more to be done than so I am apt to think that those who worship God in hearing must first come to it as to an Institution of Christ Which if a man doth nor he worships not God at all therein For persons to come to hear a Sermon out of custom curiosity lothness to undergo the penalties of the Land censures of others for company or the like not heeding it or coming to it as an Institution of Christ will hardly be accounted by the Lord as worshipping him being indeed not at all so 2dly That they set themselves to hear what is spoken as the Word of the eternal God receive it in meekness faith love giving up themselves to its authority and conduct which except we do we worship not God Jehoiakim in Jeremiah heard the Roll read but he takes his Penknife cuts it in pieces and throws it into the fire The Pharisees hear Christ preach Luke 16. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they blew their noses at him in scorn and derision Act. 7. you have Stephen preaching to the Jews who for a great while hear him with silence and attention bâ—t v. 54. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were vexed so as if they had been cut with a Saw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shewed their teeth and grind them like mad dogs against him To which many more instances might be added of such as heard the Word of God under such abominable passions Will Mr. T. say that such as these worship God in hearing what more absurd And yet if he deny it his Assertion falls to the ground That men worship God in hearing when they hear 'T is one device of Satan to undo souls and no mean one by miscalling things and appropriating those names and titles to them that do not belong to them to cause them to think that they have and do what they neither have nor do Some transient checks of conscience slight and superficial sorrow for sin assent to propositions of truth escaping the pollutions of the world saying their prayers going to hear he calls and would make poor hearts believe they are so the saving convictions of the Spirit Gospel-humiliation precious unfeigned Faith Evangelical Sanctication and Holiness worshipping God c. which if they do they have only this advantage that they go down with more pomp and state to Hell than those that know nothing of these semblances of Grace and Holiness 'T is a fond conceit that poor blind ignorant creatures flatter themselves with that their going to Church as they call it and joyning with the Preacher in the outward acts of praying and preaching supposing it to be according to the Institution of Christ is worshiping God and I am sorry to find Mr. T. by such expressions hardning them in this dangerous conceit Alas ye cannot thus worshâ—p God for he is a jealous God he is a Spirit and will be worshipped in Spirit and in Truth Precious Mr. Burroughs in his Treatise of Gospel-Worship speaks excellently to this matter pag. 93. Though I do kneel down in prayer and present my body to hear the Word this is noâ— to worship God as a Spirit and yet he that worships him not as a Spirit worships him not at all And p. 109. Many people think it a very easie matter to worship God and so it were if Mr. T. his Assertion were true If it were nothing else to worship God but to come and hear a Sermon then it were the easiest matter in the world to worship God but there is more required in the duty of God's Worship than thou hast been acquainted with there is a power of Godliness in it And citing Josh 24. 19. he adds q. d. You think it is nothing to serve the Lord alas you cannot serve the Lord for he is a holy God and a jealous God you must have other manner of hearts than yet you have you must understand his Worship in another manner than yet you do until you understand God his Wayes and Worship you cannot serve the Lord i. e. you do not cannot worship him Nor doth the Scripture 1 Thess 2. 13. prove his Assertion but rather the contrary The words are For this cause thank we God without
Audi dicit Dominus non dicit Donatus aut Rogatus aut Vincentius aâ—t Hilarius aut Ambrosius aut Augustinus sed dicit Dominus And Epist 112. I will not have you follow mine authority to think it necessary that you believe any thing therefore because I say it And generally abhorred by the Reformed Churches The Helvetian Confession speaks roundly and fully to this matter Quapropter non patimur nos c. Wherefore we suffer not our selves in controversies of Religion or matters of Faith to be imposed upon with the bare opinions of the Fathers or determinations of Councils much less by received customs or the multitude of persons thinking the same things or by prescription of long time We admit no other Judge of Faith than God himself pronouncing by the holy Scriptures what is true what false what is to be imbraced what not We rest in the judgments of none but such as are spiritual taken from the Word of God Harmon Conf. cap. 2. Certainly Jeremiah and the rest of the Prophets grievously condemned the Councils of the Priests instituted against the Law of God and diligently admonished that we hearken not to Fathers or go in their wayes who walking in their own inventions decline from the Law of God Before the consciences of any can be satisfied in the judgment and practice of the Fathers primitive Writers two things they had need be assured of 1. That what is handed out to them be indeed their sayings and practices whose they are pretended to be For suppose my conscience ought to be satisfied in what they say or do yet I had need be assured that what I reade or hear of their sayings or practices be indeed theirs and not the interpolations or impostures of others fraudulently mixed in their Writings and imouted to them which this Animadverter knows to be no easie matter to assure any body of The most of them have unquestionably been exposed to corruption and adulteration by them into whose hands they have fallen from whom we have received them Particular instances whereof lie near at hand to be produced were it needful Of Ignatius his Epistles some talk much that they are at least wondrously corrupted if not wholly forged and counterfeit were easie to demonstrate To mention only what you have Epist. 2. Fear and reverence your Bishop as Christ for so the holy Apostles commanded you He that obeyeth the Bishop and Presbyters is within the Altar and abides pure but he who doth any thing without the Bishops and Presbyters is without the Altar defiled in his conscience and more miserable than an Infidel For what is a Bishop but one endued with the power of Christ who is God whose prescript as man he follows and obtains Authority more sublime than all Empire and Principality And what is the Presbytery but an holy Council the Counsellors and Assessors of the Bishop And Epist 7. speaking of the same persons Amongst all men I will not say none are more excellent but none can be found so like to God c. Expressions that the simplicity of that Age was wholly ignorant of and could not entertain without a blush nor think of but with great abhorrency of spirit The like may be said of other of the Ancients Ambrose is made to speak after this rate The Episcopal honour and dignity can be by no comparisons adaequated if you compare it to the fulgor of Kings and diadem of Princes this would â—e as much beneath it as if thou shouldst compare Lead to the brightness of Gold For thou mayest see the necks of Kings and Princes bowed down to the knees of Priests c. De Dignitat Sacerd. cap. 2. And cap. 3. There is nothing in this World to be found more excellent than Priests nothing more sublime than Bishops Which those who have in the least enquired into the state of affairs in that Age will be constrained to acknowledge to be counterfeit and spurious The like may be manifested of the rest and of these in other points but that design would require a Treatise by iâ— self larger than we intend this to be But 2ly suppose things with respect to them were otherwise than we have manifested them to be and we could be ascertained that thus they said and writ thus they did and practised we had need ere our consciences could be satisfied be ascertained of one thing more viz. That in their Writings they were as the Prophets and Apostles guided by an unerring Spirit that in their practice they were to be our examples for if I am not assured that what they write is infallibly true I am not to believe it for sure it will not be pleaded that there is any obligation lies upon me to imbrace what any man saith right or wrong because he saith it and yet except I believe it conscience will not cannot be satisfied in their indoctrination Now this is infallibly false Mr. T. knows who writ retractations of a great deal he had writ before and had he lived longer we might have see more Books of retractations And this they themselves acknowledg So Austine I cannot deny but there are many things in my Works as there are in the Writings of my Ancestors which justly and with good discretion may be blamed D. 9. Negat And Anselme writes that in their Books which the Church reads many times are found things corrupt and heretical Comment in 2 Cor. Let the wise Reader peruse their Books and he shall find this true that I say The same may be said of the practice of the Fathers Of what they did we have uncertain rumours wherein they acted exorbitantly and not according to rule they are not to be heeded So that not what the Father 's said and did is sufficient to satisfie my conscience in any point but only what Jehovah speaks in the Scripture All which I say not to detract from the true worth of the Worthies of old but to manifest the weakness of Mr. T. his Assertion That it will not conduce much or be of good use to satisfie mens consciences c. wherein truly it is of no use at all not being appointed by the Lord for such an end though I deny not but to other ends and purposes it may be useful as for stopping the mouths of Adversaries who glory in the Fathers and primitive Writers as if they were all for them To remove prejudices out of the minds of people against Truth upon account of its seeming novelty c. as I said in S. T. Nor shall I at any time refuse for the manifestation of the vain brag of persons that they have all Antiquity on their side though I cannot admit of what they say into my Creed because they say it the only foundation of Faith being the infallible speakings of God in the Scriptures to debate from thence the matters in controversie with Mr. T. And doubt not but it may be made manifestly to appear that things are
the 5th Whether Officers instituted by Christ are not only Pastors Teachers Deacons and Helpers he replies I find not Helperâ— Officers instituted by Christ but others I find here mentioned 1 Cor. 12. 28. Eph. 4. 11. Answ 1. Of helpers you may read Rom. 16. 3 9. 2. There are indeed other Officers mentioned of Christ's Institution in the places cited by him but they being such as are confessedly gone off the Stage we purposely omitted them Those mention'd are the alone knownstanding Officers in the Churches of Christ directions touching whose qualifications Election Office Work are laid down in the Scriptures To the 6th Whether the Offices of Arch-Bishops Lord-Bishops Deans Subdeans Prebendaries Chancellors Priests Deacons as the first step to a Priesthood Arch-Deacons Subdeacons Commissaries Officials Proctors Registers Apparitors Parsons Vicars Curats Canons Petty-Canons Gospellers Epistolers Chanters Virgers Organ-players Queristers be Officers any where instituted by the Lord Jesus in the Scripture He Answers Some are some are not See the Answer to Chap. 3. Answ To our Reply thereunto we refer the Reader for satisfaction in this matter To the 7th Whether the Calling and admission into theâ—e last mentioned Offices their Administration and Maintenance now had and received in England be according to the Word of God he replies This is answered before in sundry places Answ The vanity of his Answers we have already discovered To the 8th Whether every true visible particular Church of Christ be not a select company of People called and separated from the world and the false worship thereof by the Spirit and Word of God and joyned together in the fellowship of the Gospel by their own free and voluntary consent giving up themselves to Christ and one another according to the will of God He answers The terms are so ambiguously used that in some sence it may be answered Affirmatively in some Negatively Answ We have already explained the terms and demonstrated the truth of the Question in the Affirmative in all the branches thereof To the 9th Whether a company of People living in a Parish though the most of them be visible Drunkards and Swearers or at least strangers to the work of Regeneration upon their souls coming by compulsion or otherwise to the hearing of publick Prayers or Preaching are in the Scripture account Saints and the Church of Christ according to the pattern given forth by him He answers If their Faith be right they are i. e. if I mistake not If they assent to the Doctrine of the Church of England if they own no other Doctrinals but what are right for as to true saving Faith the persons described are undoubtedly strangers to it 't is impossible but they should be so whilst they abide such Now I believe never man in the world gave such an account of Saints Saint Drunkard and St. Swearer and St. Whoremaster sounds but harsh in the ears of men of understanding they themselves will swear they are no Saints That external profession of Faith is sufficient to constitute a person a Church-Member Bellarmine indeed affirms it may be Mr. T. received his notion from him and is therein opposed by the learned Whitaker who cites that saying of August Collat. 3. cum Donat. The Church is one Body in which is both a Soul and Body the Soul is the internal gifts of the Holy Ghost i. e. the internal graces The Body is the external profession of Faith and Communion of Sacraments And Sutliffe one of their own saith better To the Church not only profession of Faith but also holiness is required If the persons characterized by us are not the Church of Christ the Bride the Lambs Wife as we have proved they are not they must be accounted Daughters of the old Whore and Babel spoken of in the Scripture To the 10th Whether in such a Church there is or can rationally be supposed to be a true Ministry of the Institution of Christ He replies It may But we have proved the contrary To the 11th Whether the Book of Common-Prayer or stinted Liturgies be of the prescription of Christ and not of mans devising and invention he saith The Worship or matter for the greatest part of the Common-Prayer-Book is of Christ though the method and Form of Words be of men Answ 1. Modestly spoken however The whole of the matter of the Common-Prayer-Book he seems to grant is not of God though the greatest part he thinks is 2. Sufficiently impertinent 't is the method and Form of words that is the Liturgie or stinted Service to these men are tied If these are not of Christ as he grants their Liturgie is not To the 12th Whether some part of the Worship used by a People be polluted the whole of the Worship be not to be look'd upon in a Scripture account as polluted and abominable according to 1 King 18. 21. 2 King 17. 33. Isa 66. 3. Hos 4. 15. Ezek 43. 8. Zeph. 1. 5. So that if their Prayers be nought and polluted their Preaching be not so to He answers No nor is any such thing said in these Texts Answ Let the Reader consult them and he will find that they condemn the whole of the Worship though they did somwhat that was for the matter of it right and of the appointment of the Lord as polluted and accursed because some part of it was so His talk of the Imperfections of Ministers in prayer is impertinent every imperfection in Prayer renders not the Prayer naught and polluted in that sence in which we affirm the prayers of the Church of England or their devised Liturgie to be so upon the account of its non-institution by the Lord and oblation to an Idol To the 13th Whether a Ministry set up in direct opposition to a Ministry of Christ which riseth upon its fall and falls by its rise can by such as so account of it be lawfully joyned unto He replies No but they are bound to leave this account if it be erroneous Answ 1. But they think it not to be erroneous And 2. Mr. T. was lately of their mind when he swore to extirpate the Hierarchy To the 14th Whether such as have forsworn a Covenant-Reformation according to the Word of God and swear to a Worship that is meerly of humane devising that have nothing of the essentials of a Ministry of Christ to be found upon them may be accounted of as his Ministers and be adhered to He replies No. Wherein he hath given away the Cause pleaded for by him The Ministers of England are known and we have evinced it in this Treatise to be persons of the Complexion intimated To the 15th VVhether such as shall do so be not guilty of casting contempt upon the Institutions of Christ and disobedience against his Roâ—al Edicts commanding them to separate from persons of the complexion intimated He saith They would be if they should do so wittingly and willingly Answ But if they do it ignorantly though their sin be not
which one of their Reverend Prelates hath been moâ—e than once heard to say That the presence of Christ in the Sacramenâ— is not Symbolical but Realiter and upon that account we give adoration 't is like more are of his mind as horrible Idolatry as bowing before a Crucifix or Image 2. That Christ is not alone the Head of the Church 3. They seem to attribute greater efficacy to the Blood than the Body of Christ whilst they pray That their bodies may be made clean by his Body and their souls by his most precious Blood as they do in the prayer before that which is used at the Consecration 4. That Christ descended into Hell as if he descended into the place of the Damned as â—he Papists hold To which Mr. T. 1. 'T is in the Creed call'd the Apostles Answ 1. This is no part of Scripture Nor 2. ever composed by them whose name it bears Nor 3. is it certain when or by whom it was so done 4. To this very day it was never in any full and general Council confirmed and established So that its being in the Creed proves it not so authentick as that we are bound to believe it 5. What is said by Bishop Usher touching this matter I have not leisure to enquire since it 's put after his burial it can signifie no other descent but into the place of the damned which is as rotten a figment as ever was invented 3. Touching Man 1. They generally own I speak especially of them who are called the Church free-will And 2. an implicite Faith not in words but really and indeed whilst they say We must practise in Worship the determinations of the Church though we our selves see no reason for them because she hath determined them and that this is reason sufficient for our so doing i. e. We must in these things believe â—or Faith must preceed practice in the Worship of God as the Church believes 4. Touching Worship They hold 1. That Worship devâ—sed by man though abused to Idolatry is the Worship of God with which he is well-pleased 2. That God is more particularly to be worship'd in one place than in another and that these places being Consecrated are the Houses and Churches of God and upon that account holy and to be reverenced 3. That reading an Homilie or a few Prayers out of the Liturgie is a more excellent worship of God though no where commanded in the Scriptures than Preaching which must therefore give way to it 4. That none must be suffered publickly to worship God or privately except in their own Families but according to Forms of mans devising Which 5. they say Is the Worship of God 5. Touching the Sacraments 1. They seem to intimate that there are more than two when they say there are two only generally necessary to salvation 2. That Women may Baptize in casu necessitatis as the Papists hold and that such Baptism is valid 3. That Baptism is to be administred with a Cross in the fore-head 4. That all Children when baptized are regenerate and received by the Lord for his own Children by adoption Common-Prayer-Book of Publick Baptism 5. That Children being baptized have all things necessary for their salvation and shall undoubtedly be saved 6. That all that are baptized have received remission of sins Confirmation before the imposition of hands 7. They seem to make the imposition of hands a Sacrament when they say 'T is a sign to certifie Children of Gods grace and favour towards them Ibid. in the Prayer after the imposition of hands Yea they really do so if the definition they themselves give of a Sacrament be right viz. That it is an outward and visible Sign of an inward and spiritual Grace 8. So they to make Matrimony by that expression used by them consecrated the state of Matrimony to such an excellent mystery in one of the Collects in the form of the solemnization of Matrimony 9. They adore before the Elements of Bread and Wine 10. That the wicked and ungodly may receive it 11. That though the most notorious offenders be partakers of it yet the People that joyn with them are not defiled thereby 12. That the Body of Christ was broken the blood of Christ was shed particularly for them 6. Touching the Church 1. That under the time of the Gospel there is a National Church 2. That the most wicked and their seed may be compelled and received to be members of the Church which is notoriously known nor have they the face to deny it though Mr. T. talkes as if they would to be consonant to their principles and practice 3. That 't is not lawful to separate from this Church whoever do so are Sectaries Schismaticks to be excommunicated imprisoned a bloody error 4. That the Clergie is the Church as is the Pope and his Conclave to the Romanists 5. That these is another Head of the Church besides Christ 6. That 't is not in the power of the Church to choose their own Officers 7. That 't is in the power of Kings to appoint the highest Church-Officers 8. That Lord-Bishops are Officers of the Church of Christ though no where of his appointment 9. That Lord-Bishops can give the Holy Ghost and power to forgive and retain sins 10. That 't is in the power of a Priest to absolve from sins In the Visitat of the Sick 11. That 't is not in the power of the Church to excommunicate but the Bishop 12. That Pastors and Teachers are to be ordained by Lord-Bishops 13. That dumb Ministers are lawful Ministers of Christ 14. That the Ministry Worship and Government which Christ hath appointed to his Church is not to be received or joyned unto unless the Magistrates where they are reputed Christians do allow it And this their practice preacheth forth 7. Touching things supposed indifferent 1. That 't is in the power of the Church i. e. the Bishops in their Convocation to make that which is in it self indifferent a necessary part of Worship 2. To devise what Rites it pleaseth and add to the Worship of Christ 3. That Marriage may be forbidden at certain Popish seasons as in Lent Advent Rogation week 4. That the Cope Surplice Tippet Rochet are meet and decent Ornaments for the Worship of God and ministry of the Gospel 5. That Altars Candles Organs are necessary and useful in the Church of God Mr. T. his thoughts are vain when he thinks that they will not assert this Certainly they will not be so imprudent as to aver that they lavish the Gold out of the Bag for the erection of that in the Service of God which is neither necessary nor useful 6. That there may be Holy Dayes appointed to the Virgin Mary John Baptist the Apostles all Saints and Angels together also with Fasts on their Eves on Ember dayes Fridayes Saturdayes so called heathenishly enough Mr. T. answers They will deny this to be their Tenent and câ—tes Whitgift c. telling