or rather how maignly distant we are from them appears in good part by my Answ to his First Reason against our Book 2. By a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Violentum I may argue thus upon better grounds To come as much of the way e No Church ought fâ—rther to separate it self from the Ch. of Rome either in Doctâ—ine or Ceremâ—nie than she hath departed from her self wheâ— she was in her flourishing and best estate and from Jesus Christ our L. and Head K. James Conf. at Hamp Court p. 77. See also Hist of Presbyt p. â—3 Whether is a servant much more a Brother that is repâ—ehended aâ— much for his diligence as for his neglect for his good and faithful as for his ill and false service more likely thereby to amend his faults than he that is seasonably and â—eekly reproved for his miscariages onely c. View of the New Dâ—ectorie Sect. 15. p. 62. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Ignat Ep ad Polâ—carpum p. 205. Edit Vedeliaâ—ae and as neer to an Adversarie as truth will give leave is a mean to soften because it speaks and expresses that lovely melting and charming qualitie of ingenuitie and candor 3. To oppose all things promiscuously truth or falshood right or wrong in an Adversarie is the course to harden him in all his Tenets and Practices 'T was the Summer Sun not the Northern wind that made the man cast off his Cloak 4. Because when he sees true and Antique Tenets and Usages equally impugned with false and novel he colourably perswades himself that he has reason on his side and that his Opposite aimes onely at his shame conquest and vassalage 5. That as has been said above is not alwaies truest that is remotest from Rome and Truth is a Ladiâ— that deserves eternally to be courted and never forsaken in the least matter or manner 6. To what he annexes about confirming of ignorant scandalous people among us thinking themselves true Christians by conforming thereto to the Liturgie I Replie 1 that there may be in ignorant scandalous people some good things some though lesser knowledge some though weaker exercise of conscience and if they are confirmed in these and not in their ignorance or scandalousnesse by the Book I pray where 's the harm And 2 if it should confirm them in these latter worse it is but by accident only that it do's so by abuse of the holy Book and then what by this is more affixt on the Book than is affixable on the Judgments or even Mercies of God which accidentallie obdure and make wanton some men 3. If they would conform to that Book I make no question but they would be true Christians of another-gets Stamp and Worth than Mr P. and his fellows or his Puritan-Progenitours and then to think they are so may be so ordered as to have nothing blameable in it His Ninth Reason is Because it teacheth things that are heathenish as to call the Months Januarie c Daies Mondaies c. from the Saxon-Idols Answ 1. That by his leave and look again this is not to teach things but to call names a S Luke complies so far with custome as to cal Mars-street and the Areopagite Consider these following names retained after Baptism Dionysiuâ— Act. 17. 33 Apolâ—oâ— iâ— 18 2â— Phebe Rom. 16. 1. and Hermas Herâ—es v 14. Epaproditus Phil. 2. â—5 Epiphras Col 1. 7. 2. Those names are very lawful and allowable For 3. no reason is there why the fault of those that imposed these names in so doing should prejudice us who as all know use only by way of meer distinction the names which they gâ—ve out of superstition Are we câ—lpable of superstition because they were who first invented them The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sign and name of the ship Dioscuri or Castor and Pollux Acts XXIX 11. superstitiously given thereto defiles not S. Lukes pen who but distinguishes that Ship from others If to Daniel there had been given no other name but onely Belteshazzer b H. Dan. IV 5 in honour of the Babylonian Belti c Vide Sâ—alig de Eâ—end Temporum l. 6. p. 277. should the idolatrie of the namers cleave to every one so termiâ—g him by way of personal difference onely Were it not saith Hooker d Eccl. Pol. l. 5. Sect. 13. p. 206. to satisfie the minds of the sâ—mple sort of men these nice curiosities are not worth the labour which we bestow to answer them 4. But he adjoyns that we use Jewish names as Priests Altars Sacrifices Answ to the first of those three words 1. We use Minister as oft as Priest and why sometimes one sometimes another let him see in Dr Sparrow's Rationale on the Common-Prayer-Book * p. 389 390 c. The word Priest is not Jewish for Priest is the English of Presbyter and not of Sacerdos there being in our Torgue no word in use for Sacerdos Priest which we use for both being improperly used for a Sacrificer as Sacerdos signifies but naturally expressing a Presbyter the name whereby the Apostles call themselves and those which succeed them in their charge For none can denie that our word Priest is corrupted of Presbyter a It may not be amisse perhaps to note that within the compasse of 2. § § the old Translâ—tor of Calvins Institutions turns it Priest six several times l. 4. Inst cap. 3. § 7 8. Our Ancestours the Saxons first used Preoster which by a farther contraction became Preste and Priest The High and Low Dutch have Priester the French Prestre Italian Prete but the Spaniard onely speaks full Presbytero b The Reader is intreated to see a Discourse on this matter in Mr Mede's Diatribes Diat on 1 Cor. 4. 1. p. 115. 3. The word Priest is a better and fitter Apellative than that of Minister for four weighty Reasons set down c à p. 115. ad p. 118. in the learned Author cited in Marg in the same Diatriba And yet he prefers as also do's Mr Hooker d L. 5. Sect. 78. p. 417 418 419. Presbyter at full to it and this was used in the so much maligned clamour'd Scotch Liturgie e See also Dr H. Savage one of the Kings Chaplains Of this word Priest in his Reasons shewing no necessity of a Reformation 4. As S. Paul applies f 1 Cor. 15. 39. See Hooker ubi supra the name flesh to that very substance of fishes which proportionâ—bly corresponds to flesh though it be in nature another thing so the Fathers call usually the Ministerie of the Gospel Priesthood in regard of what the Gospel hath proportionable to antient Sacrifices viz. the Communion of Christs Bodie and Blood 5. For any danger impending from the use of the word when the People hear the name it draweth no more their minds to any cogitation of sacrifice than the name of Senatour or Alderman to thought of old age These two last
Answers defending the use of the name in case it should have some connotation or reference to sacrificing g See Dr Sparrows Rationale p. 259 260. where also another reason is set down with these two thence extracted 5. Altars have authoritie from the Gospel S. Matth. 5. 13. If thou bring thy gift to the Altar c. Now that the Offerings here mentioned were not a Jewish perishing Rite but a dutie of the Gospel to continue and consequentlie the word Altar must be look'd upon as to continue name and thing under the Gospel 't is underaken to be proved by good and solid reasons by someh. 'T will not be amisse to touch at those Reasons which are a See Bellarmine In Scriptorib Ecclesiast See Medes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 8. alibi that all Why do they use the word Sabbath so superstitiously when that is a Jewish word See Mr Fisher 's Defence of Christmasse-Festival the rest of the Sermon whereof the Text mentioned is a part is Gospel and of Duties obliging Christians therefore this b Habemus nos fideles â—ltare c. in Loc See Chrysostome Theophylact Occumenius in Loc. Haymo saies Altare Ecclesiae est ubi quotidiè corpus consecratur Christi Remigius Habemus ergò Altare Ecclesiae ubi consecratur â—oâ—pu Dominicum and before all the Precepts this severe sanction is prefac'd whosoever shall break c. Altars also are authorized from Hebr. XIII 10. of which saies Sedulius who lived c Sermon Of the Worshipping Imaginations p. 35 See also his Answer to Card â—erron p. 6. â— An. 430. and excerpted all his Notes on S. Paul's Epistles from Origen Ambrose Hierom and Austine and therefore his authoritie is the more considerable We d Enchiridii ad Laurent c. 120. Edit Danaei the Faithful have an Altar besides the Altar of the Jews whence we partake of the Bodie and bloud of Christ And universallie the Fathers speak of Altars every where in their Works material Altars for improper Sacrifices 6. Concerning the Word Sacrafice Bishop Andrewes e in c. 14. Marci See Mede's Christian Sacrifice p. 488 497 504. accounts it an imagination or fancie to take Ombrage at the word Many among us saies he phansie onely a Sacrament in this action breaking of bread and look strange at the mention of a sacrifice whereas we not onely use it as a nourishment spiritual as that it is too but as a mean also to renew a covenant with God by virtue of that sacrifice as the Psalmist speaks Ps I. 5. So our Saviour Christ telleâ—h us in the Institution Luk XXII 10. and the Apostle Hebr. XIII 10. And the Old Writers use no lesse the word sacrifice than Sacrament Altar than Table Offer than Eat but both indifferentlie to shew there is both For a tast See S. Austine f Missam audire dicitur qui Liturgiam â—uscultâ—r Missas tenere est Ecclesiasticos conventus agere Heâ—ce Missarum solennia celebrare Gratian de consecrat dist caâ— 12. Cùm ergò sacrificii sive altaris sive quarumcunque eleemosynarum c. and Bede g Ambros. Epist 35. l. 5 Ecclesiae mos obtinutt ut sacrificium altaris c. â—7 As to his Charge of Popiso names Christmasse c. I say the name is not Popish if it be so deemed because of the termination masse I â—ver â— that even missa or masse is not Popish far antienter than Poperie it signifying antiently the Worship of God h consisting in publick Prayers Thanksgivings Confession of Faith Reading of the Scriptures Receiving the Eucharist and so the antient Masse and Liturgie were the same But 2 the ending here masse and in Michaelmasse c. signifies a Feast a The old Saxon word maeâ—â—an from thence the English Mesâ—â— and Masse siâ—nifies a feast and accordingly with them any holy or festival day iâ— alled maeâ—â—an â—aeâ— Mâ—â—â—-day and so saith Varro doth the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latin Messa from whence the common ward Mensa is but lightly removed and signifies the meat and not the table onely and all this from the Latine Missa because ad mensam mittitur it is sent or served up to the table Dr Hammonds sâ—xth Quaere Of the Festivals of the Church Sect. 56. p. 455 456. so that Christmasse is the Feast of Christ c. I need not adde 3 from Bishop Andrews b Iâ— Sermon third on the Nativitie on Gal. III 4. 5. whose authority he can value when it serves seemingly for his turn that Christmasse Christi missa all one with Christi missio is the sending of Christ and so it 's far enough from the Romish Masse or Liturgie His Tenth Reason is Because it is a verie imperfect Form there being many things wanting that we ought to pray for c. Answ 1. By reference to my Answ to his Fifth Reason against our Liturgie 2. By saying to his two Instances of that supposed imperfection No Prayer for assurance Nor any for sending forth Labourers c. that the former is not needful nay not useful to be prayed for S. Augustine saies c De Correp Gratià c. 13. See H Grotii Anamadversionâ—â— in Animadversiones Andreae Riveâ—i ad Art IV. p. 18. See also his Disquisitio Pelagiana p. 199 130 131 132. See also ib. p. 160 c. Scriptura dicit Beatus homo qui semper est pavidus Prov. 28. 14. nunquam est de salute propria mens secura sapientis-quis de perpetua incolumitate securus Quod si utique non est ficuti neque esse debet c. Salâ—â—an ad Eccl Cath l. 2. mihi p. 379. Who of the multitude of the Faithful while he lives in this mortality may presums himself to be in the number of the praedestinate because this is needful to be concealed in this place or world for fear of elation or pride Elsewhere He saith * That in the tentation of this life securitie is not expedient * That none can be secure save when this life is finished which is a tentation upon the earth * That those that live righteously and piously are found uncertain of their preseverance it self * That it is profitable for all or well nigh all in regard of a most wholsome humilitie not to be able to know what for qualities or conditions they shall be And Prosper d hath the like in sundry places So that instead of any blame imputable to our Book in this affair it 's highly to be applauded as being a Transcript not onely of Primitive Devotion but of Primitive Doctrine also And let novitie give over affronting Antiquitie e Definat incessere novitas veâ—ustatem Dictum Coelestini P. 3. Let me adde this How unsafe it is to relie on what some call Assurance is too visible by the late traiterous Regicides with b Ad Obje ctionem Vincentii XII Praedestinatio Dei apud nos dum in praesentis vitae peticulo
that they shall not kneel at the Eucharist that they shall not bow toward any place I now would know upon what authoritie of Gods Word are these Cerimonies defiâ—ed by them and shall not adde that the last is an impracticable injunction to bow and not to bow to some place the middle one is not possible to be evinced out of Scripture though our Author would have it so because 't is said Christ sate down a â— Luke 22. 14 Si superveâ—iatquisquam cum lectio celebâ—atur adoret tantuÌ„ Deum aurem solliciâ—è accommodeâ— Iside Hispalens de divinis Officiis l. 1. c 10. when that was to the Passeover Supper but what His Gesâ—ure was at the Ministration of his Own Supper is not there recorded and sitting as there is not fit posture for distribation oâ— benediction and the first is contrarie to Catholick practise 5. One of his Instances is about Preaching of which I ask Are all the Circumstances and Modes of that defined also Where do's the Scripture appoint the choice of such oâ— such a Text where the Division of it into parts handling the parts in such a Method Doctrines Reasons Vses Motives c Adde that it shall be an hour or an hour and haâ—f long that it shall be read or said â—y heart c. Catechising is sutable to preaching concerning that where do's the Scripture determine the Mode that it shall be by the Method of Questions and Answers that the Catechism shall be divided into LII §§ answerable to the Sundaies in the Year among the Jews the division of the Law into b 2 Tim 4. â— LIII or LIV. greater Sections and the subdivision of these into lesser Where do's God enjoyn the mode of reading Scripture by Chapters and those as distinguished into Verses though Reading of H. Writ be a religious act of Gods prescription Mr P. I shall suppose is a singer of Psalms or Hymns in Metre but where do's Scripture determine the Circumstance of Meeter and setting â—â—nes to them 6. Let it be considered that God ne'r prescribed in Humiliations the use of sackcloath and ashes yet used it was without reproof and Christ alluding to it d See above confirmâ— it semblably we may refer it to consideration that he that was the Master of the Feast having his Feâ—st-robe onely on should wash the feet of those that were with him where is it inordered and yet our â— Lord did so e S. John 13. 15. Consider again that the Fasting on every Festival Day till the sixth hour is no where commanded the Jews and yet by the words f Acts 2. 15. of S. Peter it is signified without any tex upon it These and more g See Hocker l. 2 p 94. that might be added are Circumstances if not more as no where determined so no where reproved but allowed 9. There were several things ordained by the Apostles which now are antiquated and none that are sober and consâ—stent in their brains think meet to observe them As who now deem themselves under obligation to abstain from blood h Acts 15. 20. 16. 4. fears to eat a Pullet that has not its neck not broke but chopt-off that it may bleed though some Souldiers of the Sectarian Army were so fond to say the mildest as scrupulously to observe this a See Edwards's Gangraena second Pâ—rt â—ho now observes the Agapae b S. Jude â— 12. or Love-feasts or thinks meet thâ—t the Eucharist should be celebrated c 1 Coâ— 1â— â—0 See Bâ—shâ—p Aâ—drâ—ws 's Sermâ—n Of â—orshipâ—ng Imagâ—nations p. 39. after Supper By all whiâ—h sâ—verals it appears that Examples in Scripture are not alwayes 〈◊〉 determiners of Circumstances 10. Let me annex farther and fâ—â—â—lly for this that as is already observed he would have Kneeling determined as the circumstance of Praying But as the slovenly â—â—rectorie never imposes the Gesture so all of that Batch of men and oâ—her preâ—â—nded Illuminatees seldome or never in publick use it God's House d See Mâ— Mede's Dâ—scourse called Churches both in and ever since the Apostles times p. 3 3 4. being more vile with them then their Parlours oâ— Closets you would deem them Oliphants and you would not suppose that Characterism of the Presbyterian publick Worship too abhorrent from truth which â—â—yes 'T is sitting still and hearing of Sermons To a Third Argument of ours draw'n from Forms of Praises as namely a Psalm or Song for the Sabbath day e Psalm 9â— and a Prayer of the afflicted f Psalm 102. Moses 's Song after deliverance from Egypt and the Red Sea h Num 6. 23 Prayers for blessing the People g Exo 15. 33. and finally our Lord's Prayer i S. Matth 6 9. He will Return many things after acknowledgment of what none will thank him for viz. that there were such Psalms c. composed by the Servants of God by way of Exception but such as are worthy no manner acceptation as 1. That they were moved by the H. Ghost and were infallible And what then what why then we must not use their infallible Forms or then we may not compose Forms according to their Patterns and the tenour of the H. Word of God If so he must pray no more for it 's too sure he 's not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moved carried of the good Spirit nor of an infallible Spirit 2. That they are become Scripture and so written for our learning Answ 1. And why not for our devotion also Henceforth let not Mr. P. intersperse oâ— interlace Scripture-passages in his prayings â— If all Scripture be given that the man of God may be perfect throughly furnished unto all good works then either to present worthy and acceptable prayers unto God is no piece of his perfection or of a good work or else Scripture-patterns of Prayer or Prayers may be used by him in order to the discharge of his whole duty towards Souls to his furnishment for all turns and enablement 3. He excepts that this is to argue from an Extraordinarie to an Ordinarie practise which sayes he is not right bringing instances to shew the illegitimacy or absurdity of this processe Answ 1 But do's not this Weapon cut the throat of his own practice The Sermons of the Prophâ—ts and Apostles were Extraordinarie Ergò Mr. P. must not preach nay their Prayers and Praises were so therefore he must not pray or give praise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It 's pity to detain my thoughts or my Reader 's eyes with such stuff 2. To his Instances 1 It was not Extraordinarie that Moses should command punishment of death to be inflicted on Idolaters 2 not Extraordinarie for David to order the external matters of God's service as Constantine said a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb de vit Constantini See Doctor Hammond's Answ to Schisme disarmed c. 5. 6 sect 9. 11. per tot of the pâ—wer of Kings in Chuâ—ch-matters I am