No wise or gâ—od man ever did it or wâ—â—ds to that effect saies Dr Gell Pref. to his Essay on New Translation out of the Apocrypha when yet in Pref to the Book it 's said That there 's nothing ordained to be read but the Scriptures Answ 1. That herein also we imitate the Antient Church which avowed the Apocryphals to be read for the directing of Manners though not as a Rule of Faith and this is one of the faults b Not onely the Books called Apocrypha but Clement 's Epistle Euseb Ecc. Hist l 4. c. 23. and the Lives of Martyrs were read Con Carth III. c. 47 and novel singularities of the illegitimate Directorie that it interdicts all parts of the Apocryphal Books 2. Let it be shewed that nothing is to be read or heard in the Church c but what is of inspiration of the H. Ghost If so 3. what will become of a number of good Sermons which though ne'r so good 't will be too great a daring to say they are inspired 4. Let it be conscientiously with reason and without prejudicacie inquired Whether the reading of them promote or hinder the Churche's edification In which respect saith a learned man d Thorndike Of Service of God at Religious Assemblies p. 404. so far is it from me to put out some Apocrypha that I would rather put in the first of Maccabees as describing the fulfilling of some of Daniels Prophecies e It is a Key especially to 8. and 9. Chap. and the then-State of Gods people 5. I shall f So Wisdome c. 16 17. opens the storie of Exod. about the ten Plagâ—es Ecclesiasticus is a Comment to Proverbs The sixth of Barâ—e is a most famous Epitome of sundry things in Moses Psalms Prophets against Idolatrie Fisher Def. of Liâ— l. 2. c. 1. p. 215 216. Scaliger de emendat tempor l. 5 saith The first Book of the Maccabees is opus eximium Again Tu preslantiam hujus libri jam dudum scis in Epist. Dâ—â—fio See Alb. Genâ—ilis upon it exquisitely defending it not ask as one and he a knowing Protestant do's What reason is there why the Song of Salomon should be Canon and other useful Books that bear his name Apocrypha Why the Revelation put into the Canon CCC years after Christ and some Gospels bearing the Apostles names left out but the Authoritie of the Church I would not believe the Scripture saies S. Austine did not the Churches Authoritie move me â— It s acknowledged that those Books are holy ecclesiastical and sacred that to term them divine as in excellencie next to the properly-so-called is not to exceed in honouring them yea even that the whole Church as well at first as since has most worthily approved their fitnesse for the publick information of life and manners this much I say is acknowledged even by them a Harm Confess â—1 Bâ—lgâ—ca Conâ—aâ—t VI. Lubert de princip Christâ—dogm l. 1. c. 5 who yet receive not the same for any part of Canonical Scripture and are readie to instance wherein they seem to contain matter faulnie and scarce agreeable with H. Scripture So little doth such their supposed faultinesse in moderate mens judgment enforce the non-reading them publickly 7. If the Scriptures asscribe righteousnesse to men who by that asscription or Euiogie are not cleared from all faults why may not these so despised b I heard a Presbyteriâ—n Preacher out of a Pulpit in Northampton call them That stinking lake betwixt two clear fountains Os durum K. James at Hampton Court-Conference upon occasion of a needlesse exception ta'ne by Dr Rey to a passage in Ecclus What trow ye said the King makes those men so angry with Ecclus I think he was a Bishop or else they would never use him so Pieces wherein so many perfections occurre retain the title of Holie only because some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conceited singular men out of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over-weeningnesse or malignitie can shew a word or sentence in them which may be liable to suspicion unto us who only conjecture their meaning and use not the like industrie to conciliate and fish forth their true import as we do for the other Scriptures But 8. what if they should appear perfectly justifiable in all those seeming errours that are so clamour'd and our Church for reading them in them Grotius could do as much as man c I may want none of the works of this great personage I have a particular esteem of all that comes from him and besides the solidity of his learning the strength of his reasoning and the graces of his language I observe therein a certain character of honesty which perswades me that excepting our Religion from which he is unhappily a stranger be may be confided in for all things else Bâ—lsac's Fam. Ler B. 5. l. 35 p. 138. can do Hear what he saies The Christian Church or certainlie great parts therof have believed that there 's nothing in those Books which well agrees not with those which all acknowledge Certain things are here wont to be objected to which in our Annotations on those Books we answer d Annotata ad Cassand Art de Canonicis Scripturis Now because the sundry Ministers in their Reasons shewing a necessity of Reformation instance in the passage of Asmodeus the evil spirit Tob. 3. 10. If we consider * See Mede 's Diatr on Jâ—h 10. 20. He hath a Devil c. that the Hebrews are wont to asscribe all diseases * to Devils because Devils by Gods permission make use of natural causes and that this Asmodeus is in the Thalmudical Writings called King of the Devils * that he hath his name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in Syriac is to destroy * and that this fell out as t is probable by some vice or disease of Sarahs bodie And therefore Sarah in the Greek in way of opprobrie is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See beneath 25. in ours 15. these things I say considered â—hat manner of unlikelihood is there in it Therefore well might Dr Savage say in Return to this their Objection In defence of the Angel who guided Tobias I have heard of as unlikely a matter as this however it is not impossible They instance again in Tobit 12 19. Alms doth deliver from death and shall purge away all sin Which what speaks it more See Dr Ed. Kellet 's Miscellanies l. 2. c. 16. p 145. or other than Daniel's advice to Nebuchadnezzar Dan. 4. 27. Break off thy sins by righteousnesse c. And this the Vulgar renders redime redeem Theodotian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neither ought it to offend any saies Grotius a In Loc. that to the works of penitence in which Alms excell should be attributed what agrees properly to penitence for such a Metonymie or Synechdoche is very frequent Chrysostome for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redeem cites
Common-â—rayer-Book that there was nothing in it but what was taken out of the Word of God or which was not against it being taken in a good sense Upon which occasion that Book was re-surveyed and in the particulars subjects to cavils or contentions corrected 3 Gilbertus's e Preâ—um fol. 302 312. a German who in a Book of his published many years since propounds our Book of Prayer for a Sample of the Forms of the Antient Church 4 Alexander Alefiut's a learned Scot who translated it into Latine in K. Edward's time where by the way our Book is observed to be translated into more languages than any Liturgie in the world again whatsoever it be 5 Peter Vermilius surnamed Martyr-his who was also one of the Compilers of it in the above-said pretious King 's time 6 Gualter's and the Tigurines-theirs 7 The Strasburgians-theirs and even a Our Service is good and godly every tittle grounded on holy Scripture and with what face do you cal it dark nesse look if any thing be blamable in our Service-Book 8 Deering's who in his Defence of Bishop Jewel against Harding defending this Venerable Book against him calumniating onely in general and calling it Darknesse c. Yea 9 b See Troubles of Frankfort p. 30. Calvin's himself who when from Frankford he had received an odious malicious account of many particulars in our said Book as will be acknowledged by any that shall compare and confront the narrative in that matter with what he finds though he who as Arch-Bishop Williams would say and 't is visible had his tolerabiles morositates were so far esmoved as to call them ineptias follies yet he added the Epithete of tolerabiles that though such they were yet tolerable c I might add also the mention of H. Grorius who was known to be a great admirer of the Church of England â—â— setled under K. Charles I. and other Princes of H. M. See Dr Hammond's Continuation of the Defence of Grotius p. 29. Who that he also highly reverenced Mr Hooker appears by his Letter to Dr Casaubon Hereto we not amisse nor very uncoheringly annex 10 Peter du Moulin the Father his interpretative testimonial of it who as his worthy Son gives us d Letter of a French Protestant to a Scotishman of the Covenant p. 28. lin 17. the Storie being in London in the year 1615. and observed withal by some discontented Brethren that the Reverend man was highly favoured by his Majestie King James who sent for him they came to him with a Bill of Grievances to be represented to the King which saies the Narrator my Father having perused returned it to them again saying That the exceptions were frivolous e In A. B. Bancrofts Sermon at Pauls on 1 John 4. 1. See also E. P 's testimonie mentioned in a Pref. to Arch-bishop Cranmer 's Book of Un written Verities And Bishop Ridley 's words which he thought should be his last against Knox a man of nature too conteâ—tious c. their quarrels and perverse exceptions to the Book-Yet saies the H. Martyr he cannot soundly by the word of God disprove any thing in it Take also that very popular Preacher Mr Baxters f See his Book of Disputations concerning Church-Government dedicated to Richard P. of somewhat a like nature Who hath Printed his expresse approbation of sundry things in our Service-Book and Church-Politie as Organs Ring in Mariage which were and are matters of strange dislike stick with them like meat offered to an Idol to his dear Disciplinarian Brethren as also who professed as himself hath attested in Print g In Post-script to Ep. before his Vain Religion of the formal Hypocrite to Dr. Gauden That the â—iturgie was unquarrellable as to Doctrine taking things in a candid sense h Well imployed therefore were the Assemblers when they attempted to correct Magnificat reform â—ur Articles and the Reasoners for Reformation when they corped at so many severals in the Doctrine of the Ch. 5. Consider what that most religious and blessed Martyr-Prince K. Charles I. hath delivered about this concernment in his most Excellent and Divine Soliloquies a Meditation XLV mihi p. 124 125. As to the matter saith â—e contained in the Book of Common-Prayer Sober and Learned men have sufficientlie vindicated it against the cavils and exceptions of those who thought it a part of pietie to make what profane objections they could One instance may be mortal sin in the Litanie and deadly sin Articles of Rel. Art XVI against it especially for Poperie and Superstition wherein no doubt the Liturgie was exactly conformed to the Doctrine of the Church of England and this by all Reformed Churches is confessed to be most sound and orthodox 6. Consider the admirable unanswered indeed unanswerable labour of a Member and Son of our Church who hath most learnedly and satisfactorily answered all the little and great exceptions and charges to and of our Book levied and exhibited by the Disciplinarians in all their Pamphlets or Pasquils gathered together by him Of which Authour and book now under mention the Reader shall pardon me to annex very much to the interests of our cause the words of the choicely learned Dr Meric Casaubon b In his Vindocation of the Lords Prayer p. 81 82. In very deed saith he such is my opinion of that incomparable Work that did not I believe the World that is the greatest number of men really mad in the true Stoical sense and that it is some degree of madnesse especially after long Wars confusions and alterations of States to expect it otherwise I would perswade men that have been buyers of books these 15 or 16 years to burn one half at least of those books they have bought they were as good do so as sell them for nothing and betake themselves to the reading of Hooker not doubting but by that And that incomparable Hooker concerning whom I may much rather sâ—y than of hiâ— Woâ—ks of whom it was said and made by Paulus Thorius Praeter Apostolicas post Christi tempora chartas Huic peperere libro secula nulla paâ—em Mounâ—â—gu's Gagg p. 324. time they had read him once or twice over accuratelie they would thank me for my advice but God much more that put it into their hearts to follow it 7. Consider what was said and hath been admirablie and unanswerably mâ—de good so far as his design led him by another Person c Dr Hammond View of the New Directorie Pref. § 3. of our Church a great Saint of a most Heroick most Primitive pietie as well as mighty most sterling judgment and most diffused researched learning That ever since the reproaches of men have taken confidence to vent themselves against this book the English Liturgie there hath nothing but air and vapour been vomitted out against it objections of little force to conclude any thing but onely the resolute contumacious either ignorance
canonici libri Canon or Rule is and has been in all â—ges of the Christian Church joyned read cited with the Canonical properlie or strictlie so called and yet it hath not been is not must not be thought to debase It. 5. What if I should say Master in so saying as in the Reason thou reproachest us the Geneva Dutch c See p. 6. of his Pamphlet Notes that fringe the Margine of the Bibles and the Directorie of his good Brethren or Fathers Conâ—â—er me Directorie 6. Nay what saies he by his own prayings and Pilpetings are not these intended for a Rule in conâ—unction with Gods pure Word to his Auditours and yet 't were well if these were onely imperfect as humane and not perfectlie Diabolicall too often 7. The common-prayer-Common-Prayer-Book is In the fourth Councel of Chalcedon the Book of the Canons as well as the Bible was solemnly brought in at the opening of the Council and called for to be read before them as occasion required And 't is sufficiently known what Justellus observes That the Christian Church was ruled of old by a double Law Divine the Book of the Canonical Scriptures and Canonical the Codex of Canons called their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Dr Hammond against Owen Answer to the Animadversions p. 4. not pretends not to be a Rule of Faith and Obedience nor in any such respect is it added to the Bible 'T is onely an Adâ—ument to Devotion and that it may produce those advantages that are naturallie consequent from the apportioned holy use of it the Civil Sanction has interposed it self and imposed it though this also will take place as a truth that because legem Credendi lex statuit supplicandi as saies the Patriarch Gennadius the Common-Prayer-Book containing an excellent Form of the one do's accidentally yea and directlie in its Readings and Confessions of Faith reigle and assist the other 8. If men can call their Sermons and the appellation is ordinary the Word of God a And the title may be brook'd if and while they are taken from the Word of God and grounded theron and so far as they depart not from that which is written Thorndike of Religious Assemblies p. 177. and so if That be a Rule these will lay claim to be no lesse then sure a pious Liturgie perfectly conform to the Word of God the Result of many grave and learned Heads and pious Martyrlie Hearts may lay so much better pretence to the title by how much conjoyned abilityes caeteris paribus are liker to judge aright what is conform to the Divine Word and to frame their Issues and Compositions therafter than single divided strengths or endowments are To the Twenty Third Because they were not known in the Churches either in the Apostles time or for CC years after citing â—ertullian's sine monitore quia de pectore Apol. c. 39. Justin's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apol. 2. I Answer manifoldly 1. Strange that those that are Antipaters in other matters count the Fathers as Feathers and will not be concluded by them against their own interests though as Testifiers in a matter of Fact should here so promptlie and peremptorilie flie to them and make use of their Authoritie 2. I say that his consequence may reasonablie be denied and that reasonablenesse may be viewed in the learned Herbert Thorndike's Book Of Religious Assemblies b p. 232 233. 3. But not insisting there I adde and aver that no time of the Church can be shewn after the Apostles and the period of extraordinarie Graces wherein a prescript form of publick Service hath not been used much lesse that any such thing is proved by the words of the two Fathers cited They inform the Powers of the Empire what the Christians did at their Assemblies And particularly for Tertullian he in several particulars shewing the difference 'twixt the Orizons or Devotional Addresses of Heathens and Christians tells them as one of these that whereas they Heathens had their Remembrancers to suggest the Devotions they addrest to their several Deities lest they should pray to Ceres for wine and Bacckus for corn which he calleth Monitours There is a reason why the Heathen had prompâ—ers to suggest unto them the devotions which they addressed to several Deities because they counted several Deities properly able to bestow several blessings and accordingly held several rites proper for their service which it was sacriledge to perform otherwise Thorndike Of Assem 431 432. inter Addenda where he cites a pertinent place out of Arnob con Gentes III. See S. Aug. de Civ l. 4 22 l. 6. c. 1. the Christians prayed without Monitours because they prayed by heart the words that Father being alwaies affected to imitate the Greek being a translation of that which is called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in English to say by heart and so they could not have shewed a passage more pregnant with the sense they intended to destroy That they prayed by prescript Form For Justine they should know that however they unskilfullie or partiallie confound them there is great difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to his abilitie and with all his might a See this difference confirmed by the aforesaid learned man from the Hebrewâ— in the places cited above and below and look how much the difference is the mistake it maketh is no lesse being thus They will needs make Justine dream as much as themselves do of making shew of mens faculties in conceiving prayers who speaketh of nothing but their earnestnesse of Devotion with which he saith the Bishop or Presbyter came to consecratâ— the Eucharist more proper without doubt to that prime point of Gods service which he thus expresseth That he sendeth forth prayers and thanks giving with ALL HIS MIGHT herein meaning neither more nor lesse than afore speaking of the Common-prayers of the People which he saith they made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or earnestlie But for fuller and highest satisfaction the Reader is besought to have recourse to the abovesaid learned man as directed in the Marg b H. Thorndike of Religious Assemblies p 234. 235 236. See the same also farther made good in the same Treatise p. 335 338. See also the same Answer somewhat improved to the Objections out of these two Fathers in Dr Featleye's Dippers Dipt p. 64. While I say 3. That these are Smectymnuus-their goodly Arguments which like twice or thrice sodden Coleworts and as oft kick'd from the table are here set before us by this Anabaptist where let me by the way interpose were not Arch-Bishop Whitgift and Mr Hooker Prophets c Prudentia est quaedam providentia when they pronounced that Puritanisme would be the Mother of Anabaptistry in England giving them their very grounds of opinion and practise d See Bp Sanderson 's excellent Preface to his XVI Sermons § 2â— 4. Let the Reader take notice that those
they would never quarel in this and the like cases But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a saying no older than true 3. With what brow unlesse of brasse dares he say we never read throughout the whole year Levit Ruth Ezra Nehemiah Esther Lamentations Amos Obadiah Jonah Nahum Zephaniah Haggai 2 Thess 2 John or even the 3 of John or Philemon Pray Mr P. look o'r the Kalender and see whether these Books of S. Scripture are not appointed to be read His 3. Vnwarrantable is Grosse alterations and differences in and between the Translations used in our Church as 1 Psal XIV in the New Translation there are but 7. v. but in the service-Service-Book 11. But 1. I ask Is not that Surplusage of 4 v. Canonical Scripture and then what great matter is it where they are so it be pertinently inserted b Neither can â—ny errour hereby â—rise if the References be well set in the Book for it is well observed that the English references â—re better for use than most of the Genevian Notes c Fisher 's Def. of 〈◊〉 2. c. 4. p 286. 2. We say the third v. There is none that doth goods no not one being an Hyperbole which Paul also useth of the times before the Gospel was the occasion why also those things which folloâ— from v. 13. to 18. inclusively were inserted here into some Greek Books the Latin also Ethiopick and Arabick Our Book therefore has very good companie in doing what it hath done 3. His next instance is in Ps CVI 30. where instead of executed Judgment after the Hebrew and Greek and Numb 25. 7 c. there is prayed 1 A heavy fault if any But 2 the Hebrew Palal will bear both significations to execute judgment and to pray and both are good saith Bishop Andrews that vast Polyglot c See his Sermon preached in the time of Pestilence on Ps CVI 29 30. â— 160. and 164. The Hebr. in other places signifies to pray 1 Sam 2. 1. and 25. Jonah 2. i. The Greeks also trenslate it as we do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intimating a prayer â—onjoyned to his valiant act by bâ—th which â—e wrought the attoâ—ement And we find not in Oâ— Test that Moses said I fear and quake c. Fisher 's Def. of Lit. l. 2. c. 4. p. 295. The Childee reads prayed and Critick 4. His other instances in Ps XXII 31. 'twixt a seed and my seed in Ps XL 9. 'twixt righteousness and thy righteousnesse in Ps CV 25. 'twixt God turned and whose heart turned will be for ever satisfied by saying that the Church intends not to aver all that is read in the Church to be truly translated if so what had been the case of the Church Universal when it had no Scripture of the Old T. but the Greek and the traductions of it c a See Bellarmine de Verbo Dei l. 2. c. 6. 2 Will the Carpers at our Translation employ themselves and all they can make or procure to turn but that one Book of Psalms and undertake to put their work beyond the Dye of a considerable number of just Exceptions If they will I am ready saies a learned man to forfeit for one It is sufficient that what is read in the b Audiêrunt homines quod non câ—gnoverunt perturbati sunt saies S. Augustine â—ut of his experience Serm cxliv. de Tempore Church is more fit for the edification of it than the change thereof whereof S. Augustine's experience was d Men hear saith he what they are not wonted to and are much troubled 3 How shamelesse a partialitie is it that men should be so quick and penetrant as to see many faults in the Old Translation of the Psalms and to passe-by all the extreme barbarismes the spurious additions and the false translations which the Psalms in Meeter contain 4. It was well disputed in the Council c History of Council of Trent by Paolo Sarpio Veneto l. 2. p 155. See Ball of Separation c. 9. p. 174. of Trent by Aloysius of Catanea from S. Jerome and Cardinal Cajetane that no Translation is infallible nor the Translatour equally assisted with the Spirit as the Author whence it is natural to conclude that if no Translation may be read in the Church but that which is free from all errour then none at all ought to be read for there are none in which there are not mistakes And 5. those in our Psalter are not such as touch faith and manners and other slips must be comported with till we have a translation given by inspiration as the Originals For 6. even K. James's Translation elaborated by so many learned men xlvii how many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or over-sights and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or misses have Dr Robert Gell d Essay â—n the New Tranâ—lation in Folio e In his fadmirable Paraphraâ—e â— on N. Testâ—ment passâ—n in marg and Dr Henrie Hammonde discovered in it 7. For the last of his instances out of Ps CV 25. I think the Old Translation hath done very well in rendring the place according to the sense onely for the letter is apt to make men account God the cause and author of sin a very spread opinion in our daies Now God did no otherwise turn their the Egyptians hearts than by multiplying his People As the dispositions or minds of men are so the works of God either make them better or worse f Limus ut hâ—â— durescâ—t haec ut cera liquesâ—it Uno eodâ—mque igniâ—â—â— as fiâ—e softe as wax and hardens mud But the Reader is also 8. and lastly increated to see Mr Hooker l. 5. § 19. p. 213 c. and The Rationale â— p. 498. ad p. 406. and Fisher l. 2. ch 5. p. 280 c. His 4. Unwarrantable is Because some short Chapters are appointed to be begun in the middle of them destroying connexion Answ 1. That those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Portions or segâ—â—s Note that exceptions are taken to the division of the Bible into Chap and vers in several places of Epistles and Gospels are apportioned and fitted to the capacitie of the Hearers and are so far from distracting or dividing the mind as that they rise and grow from these easier things to matters of greater amplitude 2. Of his Instances I find not the latter Luk. 2. 10. and he may as well strike blindfold as but now above And for his former out of Titus 3. 4. the second Lesson for Evening Service on Christ-mass-day the beginning of the reading is very apt leaving out But after that and beginning The kindnesse and love of God our Saviour toward man appeared not by works c. His 5. Unjustifyable is The appointing many Chapters to be read See Dr Edward Kellets Miscellanies of Divinitie concerning the Apocrypha l. 2. c. 16. p. 145 146 l. 3. c. 2. p. 183. b
3. if in some Nations where Liturgies are they are conscientiously scrupled in whole or in part 't is because they are not such as now I spake of but erroneous c. 4. If any Godly a very equivocal word as the World go's a Preachers and Professors have suffered for not conforming to Liturgie it was 1 I fear no part of their Godlinesse that called upon them that suffering and 2 God I doubt will account it a Quis requisivit who hath required this at your hands nay 3 consigne them to damnaâ—â—on for breach of Divine Law enjoyning obedience to lawful Magistrates in things lawful 5. Barrow Penry and Greenwood were deservedly and justly hang'd for their offence and breach of a I have known a man whose spotlesse life would seem to question Adam's Fal yet would he startle at the name of Godly Saint or Holy sayes one When one would have entred a person under the character of a Godly man into the acquaintance society off me Gentlemen one of them starts-back and cries Gentlemen look to your purses Law enâ—cted under that most excellent Lady Queen Elizabeth b 23. Eliz c. 2. constituting that offenders such were the fore-recited Godly ones should suffer such pains of death and forfeiture as in case of Felony And one would wonder were it not that the by-past dismal times have taught us the propè res una nil admirari how Mr. Powel dares plead for seditious Criminals whom the good Laws of England have justly animadverted against 6. For others that were displaced imprisoned or forc'd to N. E. c. I think I may safely say 1 they were none of God's Martyrs or Confessors 2 that our Bishops were very c See Doctor Heylin's Brief and Moderate Answer to Mr. Hen Burton c. 5. 111 112 113 114 115. They let the bridle too loose for such hard mouths Hist of Eng c. Presbyte y c. 18. p 15â— mild and gentle dealers in their cases 3 righteous also they were for their punishments were in a Legal way according to the Canons 4 they have since abundantly licked themselves whole again making their I doubt deserved sufferings formerly a title of rigorous desert a See Dâ—ctor Hammond's excellent Treatise of Taking up the Cross p. 63. to the greater portion of secular emoluments and dignityes enjoyed afterwards and 5 they have also since abundantly revenged themselves upon their supposed persecutours by a direfull wasting persecution of the legally established Church of England and the truly gallant Fathers and many admirable Sons thereof b See among a thousand instances the inhumane carriage of Doctor Drake Mr Bifield toward Mr. Walter Bushnel Minister of Box in his Book on that subject lately abroad 7. It was ever the temper of that sort of men to be wondrously techy and their way to cry Persecution if they might not have their humours though crosse to all Orders of Church and State Whence if the poor Bishops endeavoured to reduce them into order a deal of popular odium was their portion So that they might very appositely take up and use that saying Si non rexero Deum si rexero cives iratos habeam 8. Some chose non-Conformity and caused themselves to be outed their Livirgs to the end that in that unfixed vagabond life they might drive a more gainful trade have the in-come of larger Pensions than in their fixed station they had formerly received Tythes c See the View of New Directory c. 2. sect 8. p. 54. See also Salmasius Def Reg and Doctor Gauden's Hiera Dacrua the Books I have not now by me to cite the pages To his Fifteenth Because it maintains National Churches in the dayes of the New Testament which doubtless sayes he is contrary to the Gospel and then citing Act 10. 35. and the Apostle's mention of the Churches of Judea Galatia c. Answer 1. That national Churches may be utcunque maintained without Liturgies witnesse the Kirk of Scotland which would endure none since John Knox's 2. So to do is not contrary to the Gospel and his proofs are either vain or adversà fronte fight against himself There may be National Churches though in every Nation he that fears God c. be acceptable with him as he that fears God in this National Church of England And even in that of France c. of the Roman Communion I doâ—bt not but sundry fear God and find his acceptation what-ever such asthmatical-breasted and strait-laced Factionists as our Authour think or say to the contrary 3. If there were Churches of Judea and Galatia c. Nations distinct then were there then National Churches 4. National Churches in that sense as wherein a Christian Nation hath Articles of Religion and a Model or Form of Worship differing or contrary to those of other Nations are necessary because Christendome is under diverse Kings and Governours that have chief or Soveraign Rule and is withal so split into several sentiments and opinions touching the things of God that unlesse they will all consent or conspire in errour or will all embrace truth whereof the former is to be deprecated or averted the latter not hoped though desired it is impossible that there should be the like coalâ—tion into Onenesse of Religion as there was in the golden dayes of the Apostles Now whatever Necessity truly such constrains it defends or legitimates a Necessitas quicquid cogit defendit Senec. Contrcvers l. 9. Non necessâ—tas accersita 5. If he would have every man allowed to be of what Religion he pleaseth to adopt and not be bound to depend upon the Nationall establishment as to spirituals I say 1. it was not so in the Apostles time every one was not then permitted to opine and maintaine as himselfe listed 2. This course would take all peace love and friendly fellowship from a Nation or Kingdome 3. St. Pauls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Heb. 13. 17. Of the dangers of such as obey not their spiritual Rulers see a retable place of Calvin â—n this Text fine or optiae salutis jacturâ non Obey them that have the rule over you and submit your selves for they watch for your souls as they that must give an account c. would have no place There follow two Objections about National Churches with their respective Answers but they are so very sleazy that as I cannot but deem them to proceed out of his own pack so â— shall wholly over-leap them and come to His Sixteenth Reason which is Because it tends to make the seed of the Woman and Serpent one c. which he sayes is the main end thereof but contrary to Scripture Answer â— If the seed of the Serpent be taken in a divided sense c As God justifies the ungodly i. e. that were ungâ—dâ—y Rom. 4. 5. that is if he Book tend to make that which was such before Now not to be but to become the other seed this is
because more Scriptural Phrase and have said Many were offended or scandalled at it But then 3. this signifies but that they were displeased with or angrie at it not in the onely Scripture-sense of scandal made to sin by it a See Doctor Hammond of Scandal p. 26. § 10. and p. 35. § 33 c. See also Dr Taylors great Exemplar Part third Discourse 17. Of scandal or Giving and Taking Offence p. 463. and then his distinction may well take place There are two sorts of men 1 some are angrie and 2 some care not or have no reason to care for it 4. It 's piteous I must straight forgoe what another takes distast at 5. There 's an 1 offence given and an 2 an offence taken onely the distast or offence from the Book is to be arranged to the second member of the distinction 6. We are offended with their Church Polities their exterminations of Bishops their unsound Articles of Doctâ—ine their discarding of Tythes the unprimitivenesse of several matters in their Church-Establishments must we therefore denounce war against them preach Evangelium armatum as Ronsard said of some body and make them forgo their settlements 7. The loyal Sons and Daughters of the Church which were once the more numerous and I am sure ought ever to be the more considerable will be distasted if these things be taken away And is not in all congruitie of reason more regard to be had of a Son than a Rebel 8. Several great Clerks beyond Sea have highly approved our Liturgie not to speak of our Church-Government by numbers of them highly approved and earnestly wished b See Bishop Hall's Episcopacy by Divine Right Part 1. § 3. à p. 10. ad p. 17. See in my Preface Casaubon Gilbertus c. as in the Preface His Fifth Reason is Because it differs much from Liturgies in other Churches c The Liturgie of Scotland composed by John Knox is observed to be in many things like ours Some of their forms of words are directly all one with ours others with some small additions retaining our forms which yet are not enjoyned Answ 1. Why should our Liturgie be more taxed for disconformitie to theirs than theirs for not symbolizing with ours And 't will be an unreasonable begging of the Question to say theirs are better than ours when the highly learned Mons Casaubon prefer'd it not onely to his own that of the French Protestant-Churches but to all that ever he saw or heard of in modern times when again 't was part of Dr Featleys Manifesto d Dippers dipt p. 81. and challenge That the Common-Prayer-Book of England is the most compleat perfect and exact Liturgie now extant in the Christian World and much to the same purpose has Bishop Gauden in the words our Margin * â—do in all â—umble and â—onscientioâ—â— freedom expresse my judgment â—â— highly approâ—ing yea and admiring since I lately perused it more seriouslâ— the piety prudence competency aptitude of the Liturgâ—e of the Church of England as the best of any antient or modern that ever I saw And I think I have seen the most and best of them Considerations touching the Liturgie p. 30. exhibits And 2 it is not out of all dispute that in other Reformed Churches the reading or using of a stinted Form is not constant exacted a Compare the prayer which Beza used constantly before and after Sermon with the Geneva-Common Prayer Book See Mr Joh. Ball 's Tâ—yal c. c. 7. p. 121 122. of every Minister at all times 3. Their practise one way or other yeelds but smal comfort or countenance to those men who condemn all Liturgies as vain superfluous humane inventions a strange â—orship and breach of the second Commandement He adds as of himself now but the Assemblers Directorie hath the same Exception and before them also it was that of Johnson Greenwood Robinson c. and all the rable-rout of Sectaries a Sixth Reason Because it tends to maintain a lazy scandalous Ministerie Answ 1. That there is no affinitie 'twixt a Liturgie and an idle Ministerie For in the Primitive Church the abettours maintainers and in part devisers of Liturgies have and will when the See Gulâ—elm Apollonii his Lâ—tter or Tract to the Assembly in which toward the close he speaks in defense of set Forms The Book is also in English See S. Aug-Tract 9. in Joh 8. 12. 16. 21 29 35 37 50. â—ossidoniâ—s in Vitâ Aug. c. 21 c. Aug. de verb Do mini in Evang Ser. 15. De verb. Apost Ser. 5 6. names of their and Liturgies enemies shall be forgotten as their carcaises be of ever precious and sweetest memorie and renown for their uncessant and indefatigable labours in preaching c. S. S. Cyprian Ambrose Chrysostome Augustine were some of the Hero's I mean Oh! their learning and zeal confessed by the Adversaries Ye heard yesterday ye shall hear to morrow how risely do they occurre in their Sermons or Tractates as they call their Sermons S. Augustine even to extreamest sickness preached in his Church cheerfully and boldly without any intermission And others before and about those times are famed for the like industrie but all this while a Liturgie was in use Likewise they pressed the knowledge of Scriptures residence diligence in reading meditation and instruction of the people as necessarie duties When Religion was reformed in those whom God stirred up to that work how stupendous and even miraculous was the pains and industrie in preaching and yet generally they liked and framed a publick Form of stinted Liturgie 2. The Directorie as little provides against a lazy Ministry for as a many Ministers that are for that use stinted Forms of Prayer yea and they that would be thought to pray extempore make sundrie that shew a See the sweet and ingenious Tract called England's faith Monitour Reprover by some number of penned Prayers which variety they would fain have venditated for extemporarinesse so 't is but turning the heads of Prayers laid down direction-wise in the Directorie into a formal Prayer which the Composers suspected would happen and the matter 's done without any more â—-do 3. The Liturgie is complained of b See Hooker 1. 5. § 32. p. 205. for the tiring burdensom length of it and can he be lazy that conscientiously officiates by it and loves so to do c Nor doth the Directorie secure any from lazinesse seeing nothing â—ut lungs and sides may be used in the deliverie of any extempore prayer See Fullers Ch. Hist B. 11. p. 223. To his Seventh Reason drawn from the sufferings of some whom he 'l term Godly I have said enough alreadie d Answ to Reas XIV and shall adde no more meerly out of studie of all possible brevitie His Eighth is Because it hath tended to harden many Papists in their false Religion as seeing us come so neer them Answ 1. How neer we come to them
versamur incerta est whom there was nothing poor men I could heartily wish it might have been groundedlie so a Utinam nemo pereat Nazianz. but Heaven-ward ho though a company of facinorous Impenitents Certainly a gracious tenour of a holy life is if not the onely yet the most sure and chief assurance b Altera est Quaestio de certitudine pro futuro Hic datur magis bona spes quà m certitudo spes qualis est in honestâ matronâ quae cum semper casta fuerit etiam in posterum talis esse vult futurum esse confidit ideóque non meâ—uit anxiè ne se maritus repudiet Haec spes sollicitudinem cautionem non excludit Quamdiuâ— vivimus in certamine sumus ut aiâ— l. 2. contra Pelag. Hieronymus Bernard Certitudinem utique non habemus sed spei fiducia consolatur nos 1 Cor. 10. 12 Phil. 2. 12. Grot. Annot. ad Cassand ad Art IV. For his other Instance and charge of imperfection no Prayer for Labourers c. it's also utterly causelesse For has not our Liturgie an excellent Prayer for the Whole State of Christs Church militant here in earth and therein do's not the Chuch beseech the Divine Majestie to inspire continually the universal Church with the spirit of truth c Do's She not pray in the Collect for S. Barnabe's Day c See also the Collect for S. Bartholomew's Day and oâ—hers That the Lord Almightie would not suffer us to be destitute of his manifold gifts nor yet of grace to use them alway to his honour and glorie So we have satisfied his Exceptions and challenge him to find any such Defective Omissions His Eleventh is Because there are so many unwarrantable and offensive things therein Answ For his offensive things I have accounted somewhat in Answ to his Fourth Reas against our Book For his Unwarrantables we 'l view them distinctly and applie Answer to them accordingly The 1. is Adding and diminishing from Scripture endeavoured to be proved by that sentence praeliminarie to our Book At what time soever c. Ezek. XVIII 21. 22. Answ 1. That the Accuser knows not what adding c. is Let him learn it above in my Answ to 's Twenty fifth Reas against Liturgies 2. He adds here for proof Prov. 30. 6. But let him here also take with him Grotius's Note on the words He d Addit qui aliter quà m Deus imperat facit ut dictuÌ„ ad Deut. IV 2 Grot. in Loc. adds that do's otherwise than God commands He brings for proof also Rev. 22. 18. To which we say 1 What if that be onely the adjuration e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Scribe whereof there are examples which was the learned Mr Lively's conjecture 2 We say â—t is a symbolical and Prophetical form of expressing the certaintie and immutabilitie of this Prophecie and that it imports also the absolutenesse and perfection of it in order to publick use that it should be the one Prophecie given to the Christian Church which should bring Divine Authoritie along with it as sent with a commission from Heaven and therefore now no new doctrine was farther to be expected by the Christian Church and whosoever taught any as a rule a Though many excellent things were written afterwards Josephus cont Appion l. 1. and there might be some Prophets after S. John as Justin tells us That the gift of Prophecie remained in the Church till his time See Dr Hammond in Rev. XXII 18. of Faith and Life and pretended Revelation * for it should fall under the censure denounced on false Prophets Deut. XIII and under S. Paul's Anathema Gal. 1. 8 9. Now let him applie this to his Charge if he can 3. To the particular place contested I say 1 'T is cited according to the sense though not the words And the same petulant censure ever and anon in that manner b Concerning the several wayes of citing in the N. and O. Testament 1 as to the words 2 as to the sense alone 3 as to the type fulfilled 4 as to the analogie 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or indefinitely 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or precisely 7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or summarily See in Bishop Pâ—ideaux his Fasciculus Controversâ—arum p. 24. See also Hooker l. 5. § 19. p. 213 214. See also concerning the place in Ezek. particularly Bishop Gauden 's Considerations c. p. 24. c. which Answ Mr Firmin has not cannot firmly overthrow For instance see a pregnant place Hebr. X 5 6. cited out of Ps XL 6 7 8. And this Answ may be snarled at but it can never be rationallie everted 2 Thus 't is also ordinarie for the Fathers not to cite precisely the words but the sense onely many times The 2. Vnjustâ—fiable wherewith he charges our Book is Our leaving out many Books of Scripture never to be read thooughout the year charging it as contrarie to 2 Tim. 3. 16 Answ 1. By asking in the learned Thorndike's words c Of the Service of God at Religious Assemblies p. 403. What will any man say now to the Order of reading the Scriptures once a year in the Church Shall this be the thanks of the Church of England for renewing that religious Order of the Antient Church and providing a publike course for the people to become acquainted with the Scripture To say that it is out of the Breviarie or Masse 2. Be it known to him we leave out none of the Scriptures in our yearly lecture or reading of them as if we thought them not divinely iâ—spired or unprofitable but allowing them to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we think that some Chapters may be well omitted in publick as being either 1 such as have been read already upon which score the Chronicles are omitted being for the most part the same d So VII of Nehem. with the Books of Kings read before or 2 such as having for the main been read alreadie either in the same Book or some other the case of certain chapters in some other Books or 3 such as being full of Genealogies a Sâ— for this cause are emiâ—ted Gen. 10 11 24 Exod. 6. likewise S. Matt â— 1. to 18 v. Luk. 3. 22. to end Some Chapters are not read because Ceremonial as Exod 25. to 32 and 35. to the end â—th Book Levit. 1. to 18. and 21. to 26. also the last Chapter in Numb and those two in Deut. 14. and 23. So those are left that describe Places Josh 15. to 23. Those also that are prophetically mystical as all Salomons Song and many Chap. in Ezek especially 9 last and Rev. 2. to 22. or some other matter counted lesse profitable for ordinarie Hearers as the nine last Chapters of Ezekiel the first eight of the first of Chronicles how would such Hearers be edified by Were not men resolved to keep up their animosities though never so causelesse and groundlesse
b Secunda â—d Theodorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sense And what more or other do's this signifie than what S. Luke saith c See Grot. ad Luc. XI Deum veâ—ò propitâ—uÌ„ reddi per poenitentiae opera eo sensu recte dicitur quo in veritate inisericordiae expiari iniquitatesdicit Saloâ—o Pro. 16. 6. Grot. Animad in Anim. Rivet p. 54 Note that righteousnes here signifies Alms deeds so in Matth. 6. 1. some Copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Pract. Cat. l. 3. § 1. p. 245. c. 11. 41. But rather give alms of such things as you have and behold all things are clean unto you Nay what do's it signifie but the very thing we read Prov. 11. 4. Riches profit not in the day of wrath but righteousnesse delivereth from death But the Reader is besought to see Mr Mede on this matter where d Diatribe on Ps 113 6. espeâ—ially p. 312. he interprets this place of Tobit and the now-mentioned of the Proverbs as perfectly equivalent I shall not stand to justifie the other excepted places of the Apocrypha because I would be brief yet this I shall stay to say That the Reader shall find them lovely I adde and sound or savoury if he reads them imprejudicately with Grotius's perpetual notes upon them Yet 9. supposing the word supposable I say that what happely might serve to withhold from giving them the authoritie and dignity of eximiously Canonical Scripture will not as effectually serve to exclude them alltogether the Church and that publick use wherein they are onely held as profitable for instruction Now 10. and lastly for the peoples more plain instruction as the a See Hieronym Pâ—ef ad Librâ—â— Salomonis August de praed Sanct l. 1. c. 14. Glâ—ss Ord Lyr. ad Pâ—ol Hieron in Tâ—b antient use has been we read them in our Churches yet not as Scripture in which matter all men know our avowed and declared opinion touching the difference whereby we sever them from the Scripture I refer the Reader to farther and full satisfaction on this head to Mr Hooker b L 5. Sect. 20. p. 218 219 â—â—0 My self have the longer insisted on it because the lecture of the Apocrypha do's not easily digest with some that are not Bigots of Sectarism As to his Caveat omnia Apocrypha in Marg. We say 1. That that counsel of S. Jerome to Laeta may be in relation to matters of Faith not Manners that she should be cautious how she built upon them for the establishing the former not the regulating the latter 2. S. Jerome I may humbly say is but one Doctor c S. Hieâ—onym in Pâ—aef ad Proverbia ait utiles eos esse ad adificationem plebis non ad Ecclesiasticorum dogmatum authoriâ—atem confirmaâ—daÌ„ and besides that his Authoritie will be slighted by our Author and his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in other matters we may be allowed to think that some in these latter times have opened some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theocriti veteres noâ—aâ—ut Critici ut Viâ—gilis ex quiâ—us expedire se non poteâ—ant S. l. mas Ep l. 1. Ep 4. Beveâ—ovicio which in former were not understood 3. Again yet it may be in reference to some suspected places wherein Laeta was to proceed by art and judgment her own or learned mens which is the sense Mr Hooker e ib. p. 220. puts upon this place of the learned Father in this Argument who yet adds But surely the arguments that should bind us not to read them publickly at all must be stronger than yet we have heard any What the Pref. saith That there is nothing ordained to be read but the Scriptures is soon satisfied by saying that that excludes Legends and fabulous stories c. What he addes out of the Synods Catechism is answered 1. by saying We value not the Authoritie of such illegal hackney-Synods or to use the Scotch word for a Scotized Meeting Assemblies 2 that the proofs f Luk. 24. 27 44. Rom 32. 2 Pet 1. â—1 they bring prove nothing for there are other Scriptures beside Moses the Psalms and Prophets as Ezra Nehemiah Esther Lamentations fourth Book of Kings c. Why he sets down onely some few Chapters out of Wisdome and Ecclesiasticus when we read them all I know not unlesse he be a combatant a-kin to the Andabatae As-to his Sixth Uuwarrantable of our Book That it calls the Writings of the Prophets Acts Revelation Epistles affixing a List of Instances To his List afore-said we say 1 It is blunderingly and untruly set down E. G. where finds he Isa 7. 17. a It should be 10th then t is a proper lesson indeed for an Epistle Where Act 2. 1. 11. 17. 10. 24 2. The Epistle for Christmass-day is out of Hebr. 1. 1. which sure is an Epistle visibly contrarie to what he pretends 3. We say that the denomination or style fitly enough and not without precedent sacred b Thus not to mention the Book of Pâ—â—lms enstyled Davids nor that of Proverbs called Salomons the Book of the Acts is named of the Apostles and yet the actions of Stephen Silas Apollos c. are therein described But see Ambr. Fisher Def. of Lit. l. 1. c. 3. p. 39. and l. 2. c. 5. p. 302. and Bishop Traylor 's Collection of Offices in Prof. Sest 27. and profane is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from and according to the greater number which sure are out of the Epistles of S. Paul c. 4. The whole Word of God is his Epistle to Mankind c Quid estautem Scriptura sacra nisi Epistola omnipotentis Dei ad Creaturam Gregor l. 4. Epist 48. ad Theodorum Medicum and yet if it be said Why then are not the Gospels also called Epistles the third Answer in this Paragraph gives the account To his Seventh That we call the daies of the Week by the names of Idols Answ 1. By referring to our Answ to his Ninth Object against our Book in his p. 14. 2. To his places of Scripture where prohibition is made Not to mention the names of the Heathen Gods and where the Daies are called the first second third c. To the former I say 1 that Prohibition was peculiar to that imperfect people and prone to Idolâ—trie under which danger and proclivitie no Christians are towards the Idols instanced 2 He do's beat himself d Propria vineta caedit with those places for the Jews were thereby forbid to pronounce e Therefore for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so in the rest see Grot. in Exod. xxiii 14. His place Hos 2. 17 signifies that God would so punish them for their idolatrie to Baal v. 8 -13 that they shall not dare to use that word out of horrour to that
by the blood of the Lamb 6. Our setting a-part a Day in honour of God for indulging us the ministeries assistances and examples of Michael c. is not concluded faultie from Coloss 11. 18. for we do not worship Angels as Mediatours to God the thing condemned in that place f See Dr Hammond in Loc. nor in any other sense To his Fourteenth Vnwarrantable That in our Benedicite after the spirits and souls of the righteous called upon to blesse the Lord Ananias c. are called upon c. as if they were not included in the former Answ 1. 'T is a sottish Exception for the spirits c. of the righteous are those which are in Paradise and so distinct from those here en earth as were Ananias c. a See Grâ—tius in Lâ— 2. I 'le put him a semblable Instance and let him condeme if he dare a piece of the Canon Ps 8. 7. All sheep and oxen yea and the beasts of the field b See another such Instance 1 Coâ— 9 5. as well as other Apostles and as the brethren of the Lord and Cephas Do's he deniâ— the Lords Brethren and 〈◊〉 to be Apostles Here I may ask as well and as wisely as he Are not sheep and oxen beasts of the field 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To his Fifteenth Because Benedictus being part of a Chapter is to be used Answ 1. And why not Why trow not this and the other New-Testament-Hymns as well as the Old Testament David's or Asaph's Hymns 2. Some of David's Psalms are parts of Chapters as Ps 15. Ps 96. c. parts I say of Ch. 16. of 1 Chron May they not therefore be sung or used Hymne or Psalmwise I shame to spend ink thus 3. But Benedictus is appointed to be said in English which implies it is used in Latine in the Romish Church Oh! this is the Achilles that kills us Why man in the Church of Rome they read all the Scriptures and commenâ— upon them laboriously must not we do so therefore 4. As-to his saying that this encourages them we have spoken to that already in Answ to his Obj 8. against our Book 5. Parker's authority weighs not against a feather with us as being a hot-brain'd Schismatick whom his Folio-Book on the Crosse do's sufficiently arraign for a conceited self-full rash person though otherwise of good sufficiencie in literature and whom I would not have thus charactered did not truth as warrant so enforce me To his Sixteenth That we make he descended into hell part of one Article of the Creed Answ 1. Do's not he so too Say Sir do you reject the Christian Creed or do you substitute other words for those If the former you are concluded to be what I hope you are not an Infidel if the latter you fall under the Characters of presumptuous and temerarious in a high degree 2. Why must we retaining those words make Christ descend into the place of the damned The Assemblers at the fag-end of their Catechisâ— set down the Creed and yet do not so interpret The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dr Hammond do's not so interpret them c Pract Cat l. 5. â— p. â—88 2â—â— 2â—6 3. But what will he say 10 â—â— 16 11 Act 2. â—7 3â— Because thou wilt not leave my soul iâ— bell c. Bishop Andrewes is of some authority with him be * So 〈◊〉 and 〈◊〉 saith a In the â—reed Analysed p. 174. of Holy Devotions from S. Austine b Epist 99. upon this Article Non immerito creditue It is not without cause that we believe that Christ according to his soul was in hell the Scripture is plain for it being fore-told by the Prophet David c â—s 16. 1â— and evidently expounded by the Apostle's application d Acts â— 31. of that Text Thou wilâ— not leave my soul in hâ—ll And he concludeth peremptorily with this Question Quis ergo nisi infidelis negaverit fuisse apud inferos Christum Who therefore but an infidel will denie that Christ was in hell 4 His Texts e Mâ—t. 1â— 40. Eph. 4. 8. prove nothing for the one signifies he was entâ—â—rbed and the other that he was enwombed and so he might be and yet go into â—ell too 5. Going he went to triumph and was there in a good estate as our Writers hold which is contrarie to the erroneous tenet and sense of the Romanists 6. When will he or his part-takers solidly satisfie the learned Volume of Bishop Bilson Of Christs descent into hell that of the damned All this while â— have concealed my own poor sentiment either way It 's enough for me to have confuted this so very petulant Adversarie To his Seventeenth Because the Priest and People salute and complement one with another Answ 1. Such interchangeable salutations which also are prayers for each other as this The Lord be with you c. are excellent provocations to love and charity towards one another 2. They are extending the words to Interlocutories in general Incentives f See Pref of Devotion being as it were the laying of glowing coals one upon another which presently kindle one the other and make the flame the greater g Dr Daniel Featlâ—ye's Dippeâ—s c p. 7â— 3. And because he lacked in singing of the Lessons the practice of the Church let him know this way was used by the Antients and esteemed by them a beautie no blemish in their â—iturgies so antientlie that Plinie the Nephew h Epist ad Trajaâ—um See Dr Bâ—â—s's Postills upon those words Cum spiritutuo p. â—8 who lived within a hundred years of Christ sends word to Trajan E These Christians before day sing Hymns by turns or Catches alternaâ—im to one Christ whom they esteem a God But thus also the Angels practised Is 6. 3. And the Seraphim â—ried one to another Holy holy holy The Council of Braccaria i c. 21. tells us that this form of interchangable salutation or apprecation the Eastern Churches received from the Apostles I close this with the excellent words of a learned man k Mr John Maâ—tin in hâ—s Seâ—mon caâ—led Hosâ—nnâ—â— p. 1. speaking on these words O Lord. I beseech thee send now prosporitie they are saies he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a quick â—arnest prayer the pattern of the Antiphonies in our Liturgie the choicest part of all and therefore the Devil shoots most of his arrows against it even bitter words To his Eighteenth The Minister's standing up between one prayer and another the Prayer not being so long as to be so soon tired with kâ—eeling Answ 1. This Excepâ—ion would make one that were not somewhat knowing and wary believe that at the end of every such particular prayer we rise from our knees which is most notoriously false For 2. in praying we kneel indeed if the Priest perform any authoritative act because acts of authoritie a See Hooker l. 5. Sect 30. p. 248.
Priests with a Go shew your-selves to the Priests and offer c. frequently 9. In the IV. Centuries after the Orthodox were hatched under the Wings of the Arian Priests as say the Fathers S. S. Basil and Hilarie and there ensued no rejection of the succeeding Priests made such by persons as bad as the Romish Priests generally speaking 'T was Wisdome in that sober Age to account a Jewel no whit the worse or of lesse virtue by being delivered by a dirtie hand This may vindicate our Ordination which we account absolutely necessarie to an authoritative Priest-hood or Ministerie the causa sine quâ non as he speaks See Jerem. 23. 21. Rom. 10. 14. Hebr 5. 4. d S. Cyprian speaking of the Heresies and Impostors of his time de Vnitate Eccl. p. 23. chooses to give this as a principal part of their character Hi sunt c. These are they that of their own accord without God's appointment set themselves up among the temerarious assemblers who constitute themselves Rulers without any Law of Ordination who assume the name of Bishops when no man gives them the power and so sit in â—he chair of pestilence See Doctor Hammond's most excellent Trearise of Ordination Quaere Vth where the Soâ—inians Arguments of which our Author relisher are accurately answered p. 271 c. 13. That our Episcopacy upon that stock of Orders will bring in the Pope is a groudnlesse malicious Surmize 1 that the greatest Enemies and Opposers of the Pope our Reverend Bishops and learned Writers that lived in obedience to them whom to reckon is no easie task as Jewel Downham Abbot Andrews Whites Vsher Mountague Chillingworth Jackson Hammond Taylor Cosens c. who have written so fully so learnedly and so admirably against them and have applied through an errour it may be that in 2 Thess 2. about the man of sin and that of Babylon Rev. 17. some of the fore-named to him 2 that they who suffer'd Martyrdome in opposition to the Popish Religion Bishop Cranmer Ridley c. and have since undergone a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or fierie Tryal from the Presbyterians and other Schismaticks of from this Church for their unshaken adherence to its Tendries or Deliveries Laws and Usages that these I say should necessarily introduce the Pope's Power over the Churches is a thing that can never enter into any man's head unlesse his brains are adle and his wits not to say his charitie or honesty are utterly fled Especially when it shall be known what Bishop Sanderson a Pref to 14. Sermons § 18 will tell us is verie well known to many What rejoycing that Vote of the long Parliament for pulling down Episcopacie brought to the Romish Party and how even in Rome it self they sang their Jo Paeans upon the tidings thereof and said triumphantly Now the day is ours Now is the fatal blow given to the Protestant Religion in England But we Retort the Argument thus That which doth necessarily introduce the Pope's Power over the Churches c. is unlawful But to denie due and right that is Episcopal Ordination which is corsequent to denying Diocesan Bishops will necessarily introduce the Pope's Power c. Ergó to denie Episcopal Ordination by Diocesan Bishops is unlawful For who will not rather be of a Church where there is true Mission and Succession as-to substance than in one where as some will not doubt to say all Sacraments c. are Nullities See the last Retortion And hear after what we hear'd from the Bishop of Lincoln then Dr Sanderson what that excellent Arch-Bishop Whitgift tells T. C. I know that those sects and heresies gave strength unto Anti-christ and at the length were one special means of placing him in his Throne even as also I am persuaded that he worketh as effectually at this day by your stirs and contentions whereby he hath and will more prevaile against the Church of England than by any other means whatsoever * What mischief the Puritans did in Q. E. time Camden in Annal tells Pontifiâ—iis plaudentibus multasque in suas partâ—s pertrahentibus quasi nulla esset in Ecclesiâ Anglicanâ— uni as To his two Objections that he produces as for us and then Answers I need say nothing having sufficiently superseded all usefulnesse thereof by my Return to his last Argument Yet this I adde which will state and clear the matter of Arch-Bishops and the Consecration by them performed which is the concern of those said Objections and Answers That the Government of the Church Christian by Bishops Priests and Deacons do's perfectly answer that in the Jewish Church by the Chief Priest Priests and Levites those chief Priests being called Praelates Antistites Praesules of the See Bishop Andrews's Form of Ch Government bâ—fore and after Christ p. 1. 6 117. Priest and Levites who were to take care that those inferiour Orders should perform their Imployments or Functions committed to them Moâ—v as among these as appears Num 3. 24 30 35. Eleazar the Son of Aaron was the Prelate of the Prelates a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such were S. S. Timothie Tuus James Bâ—shop of Jerusalem John Ignatius Pâ—lycarp c. so the Arch-bishop rules or presides over the Bishops as a clear Transcript or Copie of what was instituted by God in the Church of the Jews and may therefore own its derivation from thence and not from the Heathens Models of Government This of Arch-bishops is not a distinct order from Bishops but onely a Dignitie b A distinction for order of Government not a new Officer Kâ— Ch. â— below with authoritie proportionable in the Church above them instituted for the preserving of unitie and many other good uses So when a Bishop is to be consecrated the Arch-bishop or Metropolitane authorizes it and in person or by his Deputie c See the Book of Making and Conseâ—â—ing c. in Consâ—â—r of â—n Arch Bishop â— Bish assists in it and the fore-mention'd Bishop ha's according to the antient Canons hands imposed upon him by three or four â—ishops Here in England when Card Pool Arch-Bishop of C. died Q. E. assigned Matthew Parker to be his Successour in the vacancie of that See who that he was regularly consecrated whatever that pellucid or rather thick-skin'd lie of the Nag's-head in Chep fide London which the Oxford-Greek-Professour John Neal told Thomas Bluet the Priest pretends to the contrarie appears most luculeâ—tly out of the Publick Records and Registers and is vindicated by Mr Arch-Deacon Mason in his Book de Minist Anglic to the indubitable satisfaction of all men that will but open their eyes and F. Oldcorn though living and dying in the Roman Communion did say because there 's no defence against a flaile no resisting evident demoâ—stration That these our Registers were authenticall By what hath beed said his idle talk of the â—nglish Bishops-their Grandfather a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. â—liad 4. 〈◊〉
irrefragably if I did not studie haste 3 And that usual Objection a See Bishop Andrewes's Serm. of the lawfulnesse of swearing on Jer. 4. 2. p. 47. and on the Commandements p. 242. and his Posthuma Nemo tenetur scipsum prodere c. No man is bound to betray or accuse himself c. is Answered by Aquinas That the man do's not betray himself but he is accused by another inasmuch as a necessitie of answering is imposed on him by him whom he is bâ—und to obey b Non ipse seprodit sed ab alio proditur dum ei necessitas respondendi imponitur per eum eui obedire tenetur See Doctor Featley's Dippers c. a p 95. ad p. 101. Doctor Heylin's moderate Answ to Burtâ—â— c. 1. à p. 11. ad p. 16. Ambr Fisher's Def of Liturgies l. 1. c. 17. p. 178 179. But especially Dr Cosins in Q. Elizabeths time Dean of the Arches part 3. c. 15. 2. For the et-caetera Oath as they scoff it it is answered 1 that the c. was unhappily and improvidently left in it 2 that the integritie of the meaning of such as composed it hath found belief in the hearts of honest men as the very knowing Gentleman Hamon le Strange c Hist of K. Charles I. Mr Thom Fuller d Appeal of injur'd Innocence part 3. p. 40. See also Dr Heylin's Observations oâ— H. le Strange abovesaid his Hist Which latter in his Church-Storie vouches one whom he very highly praises that gives this very good account of that c. It was onely inserted to save the enumeration of many mean Officers in the Church whose mention was beneath the dignitie of an Oath and would but clog the same which may very well passe for our 3 Answer e Fuller's Ch Hist Book 9. p. 171. in this concern 4 If all this could no be pleaded enough to satisfie all imprejudicate candid minds it is perfectly free'd from all the accriminations of Smec and the Covenanting party unlesse they 'l condemn themselves for their interpretative c. incorporated into the body of the Covenant whereby People are bound to defend the Priviledges of Parliament though what they be is unknown to most that take the same 16. Did not impose Penance Fines c. Answer'd above and the Ruleâ— satisfied it 17. Did not wear Scarlet-Gowns Mitres Lawn-sleeves c. Answ 1. This is oft discharged above they were under Persecution and some of these things were imitated from the Jews which to do is proved perfectly lawful as above 3. They are significative Vests and therefore the better as Purple-Gowns betoken zeal c. 18 Did not sell Livings for money nor give them as Dowries c. with their Daughters c. Answ 1. from the first Rule 2. Why not if the men be otherwise deserving 19. Did not silence Ministers under the Notion of Puritans and factious persons but onely by sound Doctrine Answ 1. But was there no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excision or cutting off Gal 5. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rejection Tit. 3. 10. delivering unto Satan 1 Tim. 1. 20. a 1 Col. 5. 5. and is not this silencing and worse 2. We have vindicated the demeanour of our Bishops towards such Refractaries already 3. Had the Directorie or any other new Model of Church-Service or Government been set-up here should the conscientious Episcaparian dissenting though unseditiously have fared better b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 than they did under our Legally-established and withal Primitive Church Government and Divine-Liturgie 4. Vitus is commanded c Titus 1. 11 13. to stop such persons mouths by not permitting them to vent their deâ—eits â—nd by rebuking them sharply that is by inflicting the Ceâ—sures of the Church upon them See Doctor Hammond in Loc. 20. Did not cause any of the Believers to be presented fined d Compellite â—t introeant S. Luke 14. 23. Must be foris necessâ—tas ut sit intus voluntaâ— In S. Aâ—g time there were divers Donatists that by compulsion were converted and thanked the Emperour for compelling them See Bishop Andrews on â—he Commandements p. 380. See also here above Hither some refer S. Luke 14 23. and Revel 2. 20. imprisoned or banished under the notion of Sectaries c. Answ 1. How should they when themselves were not countenanced by the state secular 2. Giving to Satan for him to instict diseases and consequent thereon death which they oft did as appears was as bad as all this 3. S. Austin distinguishes improbus infidelis improbus fidelis and I doubt me the Believers our Author is concerned for are of the latter sort at least as hâ—'s sufficiently appeared by their dismal and desperate actings You have killed the people of the Lord was once the Cry for such as these Numb 16. 41. 21. Did not require the sole Power of Ordination and Jurisdicton like Demetrius Answ 1. Diotrephes a 3 Ep. S. Joh. v 9. he would say 2 It is fit and useful that the Presbyters there present should lay-on their hands by the hand of the Bishop and so joyn in the Prayer for a benediction but there 's nothing producible no not from the IVth Counc of Cath can 20 nor IId produced by the London-Presbyterians in their Jus Divinum b See Doctor Hammond's Answer to it p. 185 186. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Apost XL. the reason is there annex't 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saies the Coâ—nc of Laodicea Can. 56. See also the Counc of Arles Can. 19. apud Doctor Hammond's Vindic. against the London Ministers p. 158. See also Tertul. de Baptismo c. 17. de coroná Mil Just Martyr Apol. 8. that a Presbyter might not be ordained without the presence of Presbyters 3. The custome is still retained in our Church in all Ordinations of Presbyters and Deacons 4. Jurisdiction spiritual is in them alone save as they impart it 22. Did not neglect to preach the Gospel c. Answ 1. I plead not for any negligence in the great work belonging to the Episcopal Office 2. When S. Paul commissionates Titus For this cause left I thee in Creet c. Tit 1. 5. he mentions Jurisdicton and Ordination not Preaching 2. Ruling is a prime part of the Episcopal Office and a great work to do it well so that it may have reason to supersede much of Preaching For as one c Dr Allestry in his Consecration Sermon above-cited p. â—7 choicely observes notwithstanding all S. Paul's assistances of Spirit he do's reckon that care that came upon him daily from the Churches among his persecutions and it sums up his Catalogue of sufferings 2 Cor 9. 28. Such various necessities there are by which Government is distracted and knows not how to temper it self to them 4. Therefore some will answer that it is not fit a Bishop should preach so frequently in his own person as others of his Clergie considering