the Imposal be the thing still stuck at besides the reason already assigned we say according to the XXXVIIth Article of the Church of England That our Chief Magistrates the Kings and Queens of these Kingdoms have that prerogative which we see to have been given alwayes to all godly Princes in holy Scriptures by God himself c. Now we know our of the Sacred Code the Scriptures that one of those godly Princes Josiah besides his destroying of Idolatry and Repaire of the Temple a Regiâ suâ authoritate obstrinxit quamvis propensos Judaeorum animos ne ipso vivo ab externo Dei cultu deficerent tantam adhibuit disciplinae severitatem Tremell Junius in 2 Chron. 34. 33. made or compelled all that were found in Israel to serve the Lord their God Another of them King David b 1 Chron. 24. divided the Priests into orders c 1 Chron. 25. constituted the number and offices of the Singers c. Nay and which is remarkable made a change in a constitution or Law of God concerning the Levites viz. d Num. 8. 24. That whereas God appointed e 1 Chron 23. vers 24. 27. the attendance of the Levites that they should serve and do the work of the Lord from the age of but five and twenty years and upward till the age of fifty years old and then they should cease waiting v. 25 they were by Him f And the 28th inordered to serve from the age of twenty years and upward upon a ground there specified v. 25. Now as this alteration cannot that twenty fifth verse forbidding g See Doctor Hammond 's exact Account of Mr. Cawdrey 's Triplex Diatribe Sect. â— 105 106. to which what Mr. Cawdrey ha's return'd in his Account andited and discounted Sect. 4. of Wilworship p. 160. is utterly shifting and unsatisfactory as any that hath his eyes in his head and not bleared with prejudice will upon collation soon discern and confesse reasonably be pretended to be done by any other than Kingly Authority not Prophetical as one h Mr. D. Cawdrey would have it though the pretention be evicted of falsity by his very learned Adversary so one would think it should for ever stop the mouths of this and all other pretenders against the Authority of the Magistrate about things Sacred and Divine One would suppose that I need nor add the mention of the instance of King Hezekiah and the Princes a 2 Chron. 29 30. Examples of Magistrates Compelling the people to serve God Abraham Gen. 17 18. Jacob Gen. 35. 2 3 4. Moses Joshua 24 23. Gedeon Jehosaphat 2 Chron. 19. 4. Josiah 2 Chron 34. 32 33. Asa 3 Chron. 14 15. Ch Manasseh 2 Chron 33. 15 16. Darius Dan 6. 26. Nebuchadnezzar Dan. 3. 29. See S. Augustine Epist 127. Cont Crescon Gram l. 3. c. 50. contr Literas Petiliâ—n l. 2. c. 86. 83. Codex lib. 1. tit 5. de Haeretic Socrates l. 1. c. 34. Gr Lat 21 22. Euseb de vit Constantini l. 1. c. 37. Theod l. 5 c. 20. commanding the Levites to sing praises to the Lord with the words of David and of Asaph though Hezekiah and the Church then had not the very same occasions to use them that David c. had But we shall have farther occasion to speak to this afterwards We come now to his Reasons Why 't is not lawfull to impose a Liturgy whereof The First is Because no Magistrate can produce any Authority Divine we must suppose he means for so doing not Commands Instances or Examples if not then followes none must presume upon their utmost peril to introduce the same To this we Answer We have commands What King Josiah did he did by command of the Moral Law which binds under the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to serve God by prayer and prayse in whatever convenient usefull manner composed And what bound Josiah binds our Princes What should I recount Rom. 13. 1. Let every soul be subject c. or Hebr. 13. 17. Obey them that have the over-sight or rule over you c b See also 1 Tim 2. 3. 1 Pet 2. 13 14. Instances or Examples we have in the same Josiah and in David in a matter of much higher consideration as some will construe it than imposing such or such a mode or form of God's service agreeable to his will and mind in all things for the matter To the Second Because 't is forbid in the second Commandment and elsewhere in Scripture Liturgies being Ordinances Traditions and Rudiments of men in God's worship all which things are there forbid We Answer by denying the Minor Proposition as in syllogisme challenging any man to prove That Liturgies are Ordinances Traditions and Rudiments of men in the Holy Apostles sense and therefore what-ever the Second Precept c That stinted Liturgies are no wayes against the second Commandment See Mr. John Ball 's Tryal of the grounds tending to separation c. 3. per totum as venerable an Authour sure and of the same Family as Dod or Bifield if they should which 't is certain enough they did not saâ— the contrary forbids it toucheth not those a See 12 Addâ—tional to Bishop Andrews on the second Commandment p. 194 195. Adjuments of Devotion and the Service of God being no such Rudiments c. or if they be all prescript forms of Prayer of what kind soever are involvable under the same charge It were well if men could or would penetrate a little-thought beyond the shell and surface of words and learn or weigh what these words that so amuse and affright the Vulgar do truly import Ordinances Traditions Rudiments Do 's a Liturgie signifie that bill which the Jews were bound by signed as it were by their own hands against themselves by professing to expect justification from the Law and yet this is the very meaning of hand-writing of ordinances b It would better be rendred having by his doctrines blotted out the handwriting against us Hebr. 9. 10. Carnal ordinances is meant of those transient external constitutions of the Levitical oeconomie against eating any unclean meat c. or the vain empty â—roâ—hy and pretended knowledge or wisdom of the Gnosticks tâ—ken out of the heathenish Pythagorean Philosophie as it signifies Col. 2. 8. Col. 2. 14. Do's it signifie external performances about washings c. alone heeded to the neglect of Gods prime Commands or the dubbing those things or inventions with the high style of Gods Commands which are not to the superseding and evacuating of his real Commands Yet so traditions S. Matth. 15. 9. and S. Mar. 7. 7 9 13. signifie Lastly do's a Liturgie signifie or implie the observances of the Mosaical Law very distant and contrary to the Christian Divinity or abstinences out of Heathen or Jewish practises brought-in as rudiments imports Coloss 2. 8 20. If the import and sense of words were considered and not the sound onely we should not
and if in every thing both in Worship and common Life as Cartwright extends and pretends c. we must excluding the law of Nature prudential Discourse common Discretion or Judgement expect Commands of Scripture as it is an Impossible so the belief of the Whim or Resuerie is attended with sad consequences a See Hooker l. 2. p. 79. 80. His 5 Reasons for this his Answ are all superseded by what I have said in Answ to Reas 26. That so rife in the mouths of our Adversaries by Misnomer called Protestants fetcht from the Command to make all things according to the pattern in the Mount b Exod. 25. 40. c is wholly thereby evertuated as also that 2. from the House's c Ezek 43. 10 c. being under so punctual prescription 3. that derived from the Prophets directing of obedience to the Word of God in all things 4. the Baptist's Christ's S. Paul's holding the same course that the Prophets abovesaid did To these and whatever else can be urged in this kind we say in the words of Mr Hooker d L. 1. p. 45. Sect. 15. l. 2 p. 62. p. 79. To urge any thing upon the Church requiring that religious assent of Christian belief wherewith the words of the holy Prophets are received to urge any thing as part of that supernatural and celestially-received truth which God hath taught and not to shew it in Scripture this is evermore to be thought unlawful impious execrable Again The testimonies of God are true the testimonies of God are perfect the testimonies of God are all-sufficient unto that end for which they are given Therefore accordingly we do receive them we do not think that in them God hath omitted any thing needful for his purpose and left his intent to be accomplished by our devisings What the Scripture purposeth that in all points it doth perform But then we say also as to this case and in the same excellent mans words Matters of faith and in general matters necessarie to salvation are of a different nature from ceremonies order c. that the one are necessarie to be expresly contained in the Word of God or else manifestly collected out of the same the other not so that it is necessarie not to receive the one unlesse there be something in Scripture for them the other free if nothing against them be alledged all which see irrefragably made good throughout his third Book To his 2. Answ to the Argument of his own propounding for Liturgies which is a burdening such latitude or liberty as is expressed in the Argument in things pertaining to God with ugly consequenir or sequels as if thence would be established the five new ments of the Papists Organs c. nay the Pope himself Answ 1. Upon supposition of the truth of this Exception that Incommodum non solvit argumentum 2. That some of those things instanced are denyed indirectly or consequentially in Scripture For the first the five new Sacraments taking Sacrament for an immediate Ordinance or Institution of Christs generally necessarie to salvation in regard Christ is recorded in H. Scripture to have instituted or ordained but two such the introducing more such is indirectly forbidden In such high matters we acknowledge that of Tertullian a De Monogamiâ l. 2. The Scripture denieth what it noteth not b Non credius quiâ— nonm legimus S. Hieron adv Helvidiuâ— De nonscrip is non est fides For his second instance Organs we hold them perfectly lawful and fairely useful neither are they to be defamed as Jewish for it must be proved that every thing Jewish not typical or praesignificative of Christ nor held with an opinion of necessarie to justification c See below is unlawful under the Gospel I will not stand to demand their reason d See Hooker l. 5. Sect. 38. p. 259. Peter Martyr saies that in Musick rightly order'd tria bonorum genera concurrunt honestum utile jucundum In Judic XV. why instrumental Musick as a legal Ceremonie is more abrogated on abrogation of the Ceremonial Law than vocal melodie which latter also as would be noted on the By and voice in generall is as well external and bodily worship as Gesture and equally that is not at all derogates from the worship of the Father in Spirit and Truth e See this observed by the â—earned Mede Diatribe on S. Joh. 4. 23. p. 200. For his third instance the Pope if he be taken for the Vniversal Monarch of the Church having Jurisdiction in and over all the World according to his unlimitted pretensions we say he is by consequence forbidden in the Word of God which plainly declares an equalitie of power in all other Apostles to S. Peter as appears S. John 20. 21. and S. Matth. 28. 19. and 18. 18. But if the Pope be taken as confined in and by a Patriarchal power and if he pretend onely to priority of place and dignitie the best f See Dr Hammond of S hisme p 86 87. and his three Defences â—hereof men do not stick to yeild it to the Roman Bishop and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g S. Math 10. 2. The first Simon is acknowledged to give it him 3. What he talks here of the Bishops-their Innovations and Superstitions the calumniatorie Cry of the spiteful Enemies of that H. Order here in England to that it is said 1. that they were not Innovations but Renovations of what slacknesse of Governours a heady Faction together with a profane People had brought into dis-use 2. and if there were any thing so innovated really it was allowed by Lawh to the King and his Metropolitan so to do And for Superstitions though h See Act 1. Eliz. c 2. for the Vniformity of C. P. pâ—efiâ—â— to the Boâ—k p. lâ—sâ— See also Dâ— Heylin 's Coal from the Altar p. 59 60 61 62. superstitious people for there a See Dr Hammonds Tract of superstition p. 64. § 56. Superstitionem non tantùm commitâ—i actuâ—â—debito hoc est à Deo non mandato sed omissione actus liciti cûm ab eo per conscientiam abstines Unde non tantum superstitiosus est qui precibus mediâ nocte in Templo Jacobi Compostellani peâ—actis plus tâ—â—buit quam habitis alibi sed qui carne suillâ abstinet Georgii Ritschelii Dissertatio de Ceremoniis Eccl Angl. p. 81. Peccat qui damnat quasi peccata quae nulla sunt S. Aug de lib. arb l. 3. c. 15. is a negative superstition as well as a positive importunely and impotently charged this on the Fathers and Sons of this Church yet the Church or its Canons say what they will is not truly chargeable nor any of her constant true Sons therewith 'T were well if profanenesse so much worse than superstition were not most deservedly chargeable on the Clergie if they 'l brook the title and it brook them and People of the anti-Episcopal
not in the composing and using the former And 2. do's not this destroy even conceived Prayers also for who of the Extemporalists can with truth pretend to those eminent as that signifies extraordinarie impulses and to that Spirit that acted in Christ and the Prophets But if those eminent impulses and that agonie by the Spirit have a lower calmer and more modest sense as pretended-to now adayes those are no unusual things in the forming and using Forms or Liturgie To what he Returns 2. That the repetâ—tion of the same words was by the same Persons and peculiar to them and chiefly at that time therefore c. We say 1. That if Christ and the Prophets had used words delivered or uttered by others before them and so consequently not peculiar to them that spake 'em and also consequently not at the same time with the first uttering of them would they have been either lesse vehement or lesse by a In the Dedication of the Temple Salomon used the very words of the Ps 132. 9. which David vowed to use at the bringing in of the Ark into his House See 2 Chro. 7. 6. 20. 21. 22. See also Ezra 3. 10 11. the Spirit or lesse acceptable to or prevalent with God For 2. Christ used prayers with earnestnesse and agonie and that by the Spirit which were endited by others many Ages before He was incarnate and upon other occasions The xxii Psalm he repeated ad verbum wholly on the Cross b Imò Christus in cruce pendens deprecationis formâ à Davide tanquam typo anteà observaâ—â usus est Matth. 37 46 say the Divines of Leyden Polyander Riveâ—us Walaeus Thysius in their Synop. Theologiae Disput 36. sect 33. saies the Tradition of the Church which may very well be however the beginning of it we are sure by the testimony of the Evangelists c S. Matth. 27. 46. S. Mar. 15. 31. he did recite My God my God c. as also those words out of Ps 31. 5. Into thy hands I commend c. And again the great Allelujah as the Jews call it reaching from Ps cxiii to the cxiix inclusively that set portion of Psalms of praise our B. Lord sai'd immediately before his Passion d S. Matth 26. 30. Where the vulgar Latine translates hymno dicto Ours-sung an hymn and in the Margin Psalm The Original word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Beza and Ainsworth say should be rendred having sung the hymns oâ— Psalms The Psalms S. Paul mentions 1 Cor xiv 26. were some of David's or Asaph's Psalms and the H. Apostle faults not the Corinthians for using those Psalms but for that every one had a distinct Psalm and so did not observe Uniformity which the non-observation of he asserts obstructed Edification After all this I need not set down the command of K. Hezekiah to the Levites to praise the Lord with the words of David and Asaph 2 Chro xxix 30. These Instances sure will give full Warranty to the use of Forms of Prayer and Praise recorded in Scripture and likewise of all others that for matter and form are holy and sit though composed by others c. To what he Answers 3. That from these Instances we may better infer that no Form is to be used till a man is in such an agonie or energie of spirit as Christ c. was We say 1. That Christ was not alwayes equally earnest in his Prayers much lesse those Prophets as is apparant by S. Luke saying that being in an agonie he prayed more earnestly a S Luk â—2 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Doctor Hammond's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and The Refuter Refuted learnedly irresistibly defending it Which pitch of energie then must we be in for to qualifie us to recite the same words 2. I ask were the Levites but now mentioned in such an agonie or earnestnesse as cannot be reached now by Christian Levites or as David c. the inspired Composers of those Psalms were in Surely no! And yet this hindred not their rehearsing of them and no doubâ— with acceptation at God's hands 3. â—s-to what he addes that 't is not good to argue from an Extraordinarie to an Ordinarie b Ab Extraordinaâ—io ad Ordinarium non est consequentia or from a particular to a General To this we have sai'd somewhat already in our amoving his Answ to our as he sets it down 3d. Objection whereto we now adde that we do not reason thus The Prophets by Extraordinarie immediate calling gave special Forms of Prayer or Praises to the Church upon particular special occasion whâ—ch Forms are as they deserve parts of the Canon of Scripture â—rgò The Church may do the same or the like now But thus we argue and that consentiently to Truth Holy men have prescribed and the Faithfull have used these Forms not by Exâ—raordinarie inspiration or espâ—câ—al injunction And Holy inspired men of God by inspiration gave certain Hymnes Psalmes and Forms of Prayer to the Church to be used on special occasion which have the due matter and form of praâ—se and prayer in a holy fitting and seasonable use â—rgò set Liturgies or Forms of Prayer c. may be lawfully and advantageously made use of as coming from the spirit and acceptable to God Pursuantly hereto I l'e fit him in the Margin c Cùm unum particulaâ—e ab alio partiticulaâ—i prâ—batur vi simil tudinis communis toâ—i generi sub quo ea particularia continentur necessariò conclâ—dit with a Rule to quit Scores with his concerning Examples To a Fifth Argument for Liturgies Because it 's lawfull for the People to use a Form as they do when they joyne with the Minister and therefore for the Pastor He Answers How can the extemporarie immediate conceived Prayer of the Minister be a Form to the People If it be he yeelds he sayes to it an unwritten unprinted unhear'd-of unimposed Form Concerning which Return we Rejoyne several things 1. That the Argument is strong and ungainsayable and 't was that of a man in great reputation with the Enemies of the English Church d Doctor John Preston See above See also of the same jâ—â—gment Mr. Arthur 〈◊〉 Ps â—1 6â— For even in the most extemporaneous Effusions of the Minister the People's spirits are as much limited following of otâ—eâ—wise than as He leads as in the most stinted set or prescript Form 2. Let it be observed that it wars against all set Forms as well as Liturgies 3. There may be some in the Auditorie that may be better at the faculty of extempore-Prayer than the then-Mouth is in this case will it be unlawfull for these abler Ones to be stinted to the others's measure in prayer for that time Is it not used in Mr. P's meetings sometimes that the weakest of his Christians be put to pray for the rest 4. But being content to grant that the Minister's extemporarie eructations though the
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
Ans 1. Good Sir do's not the Minister inquire or demand whether the Scholar can say the Lord's-Prayer Let me hear if thou canst say the Lord's-Prayer and is not that a Question Whereto when the Child satisfies by reciting the Prayer do's he not Answer On this man's Exceptions may well be inscribed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For his Margin we say that 'twixt him c. and the Quakers there is but too much symbolization and they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 easily mutuallie-transmutable but as much difference between them and the Bishops as 'twixt the bounds of Mysia * Eph 5. 23 24. 25 29 3â— See the excellent Exhortation prefixt to the Service of Matrimonie Since Mariage therefore so clearly represents this mysterie and this use is holy and sacred what error is it to say that mariage is consecrated to this mysterie Bishop Hall's Apol against Brownists Sect. 38. p. 563. and the Phrygians betwixt which a vast sea was interposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To his Ffty sixth That Matrimonie is frequentlie called Holy which he grants to be true in opposition to uncleannesse but yet suspects that holy signifies or refers to Sacrament in compliance with the Papists Answ 1. Here 's candid charitable dealing In his judgement Mariage rightly brooks the Epithete holy and only a possible suspicion for so it is it may be suspected must huissier-in his quarrel to the expression 2. It 's not charitie but justice strict justice to resolve that we have no aime to make Mariage any other than a Sacramental 3. Holy sure it is in a higher sense than he sets it in when S. Paul thinks fit to resemble by it * the union 'twixt Christ and his Church and when it 's called by him * a great Mysterie where the Vulgar ha's magnum Sacramentum 4. Mariage is a Covenant that makes a wife Malachi 2. 14. but holy Scripture calls it the Covenant of God Prov. 2. 17. forgetteth the Covenant of her God It is also a Vow or Oath made in Gods holy presence To his Fifty seventh which excepts to these words in the Office of Matrimonie viz. that so many as be coupled together otherwise than God's word doth allow are not joyned together by God neither is their matrimonie lawful where saies he the sense and end of the words are doubtful Answ 1. Be it so sure what is doubtful to him may be manifest and clear enough to others of lesse prejudicacie and more capacitie 2. Himself affords some Instances wherein Matrimonie is unlawful and not according to God's Word as when believers and unbelievers true worshipers and idolaters Children without consent of Parents a The want whereof though makes it not a nullitie are joyned in Mariage c. Though Mariage in general were instituted by God as he saies truly yet do's not that make lawful all Mariages such as are unduly qualified Leah instead Do penance is oft used by the translator of Calvin's Institutions as l. 3. c. 3. § 5 § 18. ib c. 4. § 1. 13. of Rachel the man an Eunuch or Androgyne diseased with Leprosie Epilepsie or any such contagious disease concealed c. As by God Kings reigne yet not all that King it or sit in the Thrones of Kings as the late Tyrants who have onely God's permission not his appointment So that 3. though mariage lawfully contracted have an indissoluble bond as all the Scholemen say a L. IV. sente ntiarum d. 26. Non licet aliter fidelibus nubere si liceret non expediret Tert ad Vxor l. 2. mihi p. 435. yet they reckon many things some but now touched by us that forbid Mariage before made and that reâ—ard it when made such as are errour of the person our first Instance kindred a former bond affinity c. Take them in their own words Error conditio Votum cognatio crimen Cultûs disparitas jus ordo ligamen honestas Si sit affinis si forte coire nequibis Haec socianda vetant conjugia facta retardant To his Fifty eighth Unwarrantable Tying Mariage to the Minister and so saies he making it holy which in it self is but civil * and Ibelieve saies one if it were looked into there have been within these 4 last years more Adulteries uncleannesse than in seven years before by taking mariage out of the Church natural and belong'd rather to the Civil Magistrate * than to the Minister to perform citing Ruth 4. 11. c. Answ 1. The bond of Wedlock hath been alwaies more or lesse esteemed of as a thing religious and sacred The title which the very Heathen themselves do thereto oft give is holy a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dionyâ— Halicaâ—n l. 2. c. 4. and their entitling the special care of it to the gods Juno Cupid and Venus imports the like And when the Jews or Hebrews term the Rites or Orders which were instituted in the solemnization of Mariage by the name of conjugal sanctifications Kidduschin b In Rituali Hebr de benedict Nuptiar See Hooker l. 5. Sect 75 p. 398. what do they other than symbolize herein with those Disciples of nature And this farther appears by the usages or practices of both Graecians and Romans Heathen whereof the former usually repaired to the Temple for the consummation of their Mariages where in the presence of the Priest they engaged themselves by Oath interchangably and they had their Sacrifices and Offerings to Minerva an Heifer to Diana Baskets Mariage-gifts and nuptial Vows to Juno the Nuptial Ceremonies being transacted by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 semblably among the Romans the Preparatories or Praeludia to their Mariages the presence and Omen of Sooth-sayers d Viniet cum signatoribus Auspex Juvenal Saâ— X. were provided by the man and the woman and after this was performed certain Solemnities were used by the Pontifex c See Rhodigin Antiq l. 2. and afterwards a solemn Sacrifice was offered 3. The Nuptials of all their Children were celebrated by the Patriarchs who by virtue of their Primogeniture were Priests and in that capacitie did blesse and sanctifie their Children's Mariages a See Gen 24. 60. The latter Hebrews solemnized mariage under a Tabernacle or Tent set upon four bars over against the Synagogue called saies Elias Thisbita in their speech Hhupha * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Maymonides in Cuppa or Cuppa * The Tabernacle or Nuptial Chamber it self was called the House of Praise the Epithalamium or Mariage-song was enstyled Hillulim b To this Tent David Ps 19. 5. Joel 2. 16. Christ S. Mat. 15 1. S. Luk. 12. 36. allude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was saies Musculus in Ps 128. in Loc. that is praises or lauds The form of this Praise or Blessing is at large described by that learned Chronologer Genebrard whereof the sum is in Godwin's Antiquities
Maner we say it is not by proper authoritie directly and absolutely which belongs onely to God a Isa 43. 25. Ps 32. 25. S. Mat 9. 2 5 6. Aliud est baptizare per ministerium aliud per potestatem authoritatem S. Aug. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom 3. 9. See 1 Tim 1 4. S. Joh 17. 20. 1 Thess 5. 13. their works sake and 2 Cor. 3. 2 3. So in Retaining sins 2 Cor 10. 6. H. Jerem 1 10. Ezek 43. 3. where see our Marg Lev. 13. 3. aliâ—i where we pronounce him unclean and v. 6. pronounce him clean it is according to the Hebâ— and Gr shall cleanse shall pollute him See S. Jerome l. 7. Esay c. 23. Lombard l. 4. Sent dist 14. Numb 6. 23. compared with v. 27. but potestate vicariâ by a deputed derivative ministerâ—al stewardly limited power so as that it is not their work properly but of the H. Ghost who remitteth sins by them as his Stewards or Substitutes dispensing things according to the will of their Master 3. The Form of words in this affair hath sometimes been Indicative sometimes Precative sometimes Declarative all which Modes of Absolving our Church useth the first in the place now excepted to the second at the Communion of the H. Eucharist and the third at the beginning of Lit who knows whether therein aiming to expresse an indifferencie as-to forms 4. We say it is done authoritative by a commissionated delegated Power committed to the Priest from God designativè and so ex Officio that no other man no nor Angel can do it 2 Cor 5. 19. authoritatively I say in this sense as it may stand with declarativè just as the Officer whose place it is solemly to make Proclamation of the Royal Pardon do's it authoritatively and without authorization would not dare to do it And therefore our Exceptioner may see it is no such adventure as he would have it to say I absolve thee 5. Yet some go higher upon the authoritie of S. Chrysostome's words Hom. V. in Isai Heaven â—aites and expects the sentence of the Priest here on earth the Lord follows the servant and what the servant rightly binds or looses c. that the Lord confirms c. They cite also S. Gregorie b S. Aug S. Cyprian c Hom 26. in Evangelia The judgment of man goeth before the judgment of God saie the Antients c. And whereas our Book hath three several Forms as we saw above those that maintain this last opinion in this concern d See Rationase p. 18. eib p. 23 24. pronounce them in sense and virtue to be the same for as when a Prince hath granted a Commission to any servant of his to release out of Prison all Penâ—tent Offenders whatsoever it were all one in effect as-to the Prisoner's discharge whether this servant saies By virtue of a Commission granted to me under the Prince's hand and seal which here I shew I release this prisoner Or thus The Prince who hath given me this Commission he pardons you Or lastly The Prince pardon and deliver you the Prince standing by and confirming the word of his servant a See Id. ib. p. 26 27. Where he refers for Instances of Forms of Absolutionâ— as ful as any the Ch. of E. uses unto Arâ—udius desacrd Paenit l. 4. c. 3. Goar in Euchol Graec. See Dr Heylin's Respondet Petrus on this matter And his Theologia Vetâ—eruÌ„ l. 3. c. 6. p. 458 459 460. Even of old there was used in the Greek Church as full a form as any the Church of England useth It 's true it was not written nor set down in their Ritual but delivered from hand to hand down to these times and constantly used by them in their private Absolutions For when the Penitent came to the Spiritual man so they called their Confessour for Absolution intreating him in their vulgar language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I beseech you Sir absolve me The Confessor or Spiritual man if he thought him fit for pardon answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I absolve thee So that if our confession and repentance be heartie and serious this Absolution is effectual as if God from Heaven did pronounce it 6. His Texts levied to serve against this truth are the two former 2 Cor 2. 6. and Gal 6. 1. for our assertion as speaking of persons under the Censures to be absolved by the Church that is by the Governors of it in an authoritative way by absolution freed from Satan to whom he in the former place was delivered 1 Cor 5. 5. Excommunicate put under the Censures so that satisfies his third Scripture And his fourth Mat. 18. 18. musters under us as is visible above in this Paragraph To the next Sixty first That the Communion is appointed to be given when a man is sick at home and in the time of Plague c. upon special request of the diseased at what time the Minister alone may Communicate with him Where saies he such a Communion is Rubr at Priv Com not warranted by the Word and cannot but be Popish both in the end and manner Answ 1. It 's warranted by God's Word for the manner S. Mat 18. 18 19. For where two c. are gathered together in my name there am I c. Communion is also 'twixt few b Caeâ—erùm non obstat hoc quo mâ—nâ—s agroâ—us aliquis simul cum domesticis suis aut certe simul cum Prâ—sâ—yterâ—s Diaconis communicet Est â—n Communio eâ—am inter pauâ—os Grotii Annot. ad Cass desolitariis Missis 2. 'T is not Popish because with them Papists the businesse is transacted solely and solitarilie by the Priest 3. The Council of Trent's Vote eatenùs is good Protestancie c See Grot. Animadv in Animadv A. Riv. de sol miss p. 5. when it wishes that in every Masse the faithful communicate also in tâ—e Sacramental perception of the Eucharist 4. Neither can the end be Popish or unwarrantable for it expressing the Churche's great care for the sick that nothing may be wanting on her part for the saving of his or her soul hath the Authoritie of the renowned Nicene d Conc Nic Can 13 Cod Vniv Eâ—cl See Counc of Aurange c. 3. Synod older sure than Poperie in these words To every one that is ready to depart the World let the Bishop after examination impart the H. Eucharist if he desire it adding that this is the antient law that if any one depart this life he be by no means deprived of the last and necessarie viaticum voiage-food or provision which is none other but the H. Communion as is evident Whereby appears that of the Puritan and their Extract's imputation of Poperie at every turn we may say what the admirable Hooker a L. 5. § 71. p. 379. saies of imputation of Papist and the breeding of superstition so frequentlie but so groundlesselie charged They are now become such
common guests that no man can think it discourteous to let them go as they come To which answers that of another most excellent Personage b View of Direct Sect 39. p. 36 37. Superstition is a strange Vbiquitarie readie to fly and affix it self to any thing they will have it And that it is no way what yet he pretends contrarie to the nature of a Communion appears as evident 5. It 's false what he saies that the Minister is tyed to go it is in the Rubr may not must and that upon request 6. It 's untrue what he pretends too that this is contrarie to 1 Cor 10 11. which equallie discharges all care of Visitation of any sick by any persons 7. The Priest is not to go unlesse he find himself bound in conscience or can secure himself from infection 8. 'T is no way contrarie another of his pure pretences to the Rubr in the end of Pub Com that requires greater numbers in other cases which can't be done in this and therefore is not required here And now after all this goodly exception we may cry c Lucilius Pergula Pictorum veri nihil omnia falsa To his next Sixty second Appointing singing at Barials which saies he is contrarie to Jam 5. 13. Answ 1. Singing is as seasonable in grief as in joy in as much as it admirably expresses or represents the turns and varieties of all passions whereto the mind is subject And our own experience prompts us that at some melodie we are more inclined to heavinesse and sorrow 2. We sing even here upon the score and out of the affection of joy and triumph in consideration of a beatified Resurrection from the squalors and dishonesties of the grave I am the Resurrection and the Life some of the words we sing So that it is a holy insultation over death O Death where is thy sting d 1 Cor 15. 55. c. And therefore thanks be to God who giveth us this victorie c v. 57. c. 3. S. Chrysostome represents f Hom IV. in Hebâ— this to be the usage of his times when he mentions bright torches as of Championt and Hymnes of glorification all which saith he are expressions of Joy whereby in a sacred valour we laugh at death whereas continues he if we be dejected and à la mort as they say we calumniate and put a disreputation on the death of Christ whereby he hath vanquished death a See S. Jerome Ep. 30. ad Ocean de Fabiold See also Dienys Eccl Hier. c. 7. par 1. mentioning Hymnâ— of gratulation to God upon this occasion 4. I would ask Whether David in time of sorrow never composed one of his holy Odes and then played it to his Harp 5. Among the Jews and Heathens their Ceremonies of Burials these two there were to augment grief first Minstrels who with their sad tunes inclined the affections of the people to mourning which asserts what I said first on this matter with pipes b Majoris aetatis funera ad tubas proferre solebant minoris v. aetatis ad tibias Servius in Aeneid l. v. Tibia cui suetum teneras deduceâ—e Manes Lege Phrygum maestà Statius Thebaid l. 6. v. 121. and trumpets secondlie women c Called praefâ—caâ— quasi in hoc ipsum praefectas See Godwin's Jewish Antiq. l. 6. c. 5 p. 211 212. hired to sing at Burials for the same purpose P. Jerem 9. 17. S. Mat 9. 23. 6. To the place of S. James We sing not as we are afflicted but as we are merrie upon the stock or account above-said and thus by our Prayers and singing of Thanks givings in a time of complicated joy and sorrow we perfectly fulfil the H. Apostle's Precept To his next Sixty third That at Burials we say The soul of our dear Brother here departed of everie one buried adding that they have a large faith that can believe that all they burie are such Answ 1. Yes because some are dear Sisters 2. Why do's he not mention that terrible Mormo and rock of offence in sure and certain hope of resurrection to eternal life said over every one that is interred Which if he had then 3. we would say that such words are the voice and censure of hope and charitie not of certaintie and confidence in as much as it belongs not to us but to our B. Lord in the last judgment to distinguish the Goats from the Sheep d S. Mat. 25. 32. A charitable over-weening is certainly better than a censorious stark rigid uncharitablenesse e See Bishop Hall's Apologie against Brownists Sect. 44. p. 568. Go and learn how much better it is to call them our Brothers which are nor in harmlesse over-weening and over-hoping of charitie than to call them no Brothers which are in a proud and censorious uncharitablenesse 4. A wicked man may be called dear to us as such though not in a Christian consideration and yet even in such a consideration by virtue of the common Band of Christianitie they ought to be somewhat dear to us and a Brother he may be called as well as they are called Saints and the appellation is very usual in Scripture that are such but in profession 5. The Church designed and hop'd and accordingly incomparably provided as otherwise so by a vigoâ—ous execution of Displine Excommunication c. And note that 't is onely such a certainty as hope admits of to make all her Members holy and then these words were very apposite and when her Children degenerate it may I humbly and under correction suppose not be unlawful to leave out the dear and eternal life 6. Notwithstanding his scoffs we shal be ready to count him and his fellows Brethren semblably as the Catholicks did the Donatists equally enraged against them thâ—ir Worship their Churches as these are against ours To his Sixty fourth Our Reading and Praying over the dead without any Command or Example in Scripture Answ 1. 'T is well 't is not praying for the dead or to the dead the sottish imputations of non-sense-malice so clearly confuted by the Prayers then used 2. So long as the contrarie is not prescribed or commanded as-for example that if it be good must be resolved into command we are very safe as ha's been abundantly made good above 3. How if we want not the example of the Jewish and Christian Church in this matter For though it be not recorded in Scripture there might be such things for while the World stands saies Hooker a Eceles Pol. l. 5. Sect. 75. p. 403. See hâ—m also l. 3. Sect. 7. p. 95. they shall never be able to prove that all things which either the one or the other Jewish or Christian Church did use at Burials are set down in holy Scripture which doth not any where of purpose deliver the whole manner or form thereof but toucheth sometime one thing and sometime another which was in use as
is no more an Extraordinarie than the other 4. Our Bishops may be Evangelists by making known the Gospel to them that know it not calling them to the Faith which is the peculiar notion or importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Evangelize and to preach and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Mat. 28. 19. to gather Disciples as those words are opposed to teaching Acts 15. 35. and v. 45. and as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word differs from doctrine 1 S. Tim. 5. 17. a See Doctor Hammond in N. Testament mihi p. 659. 359. For where there are any within their line or lawful reach not called to the Faith they can and will no doubt either travel or journey themselves to make the Faith known unto them which is to be Evangelists or authoritatively imploy others to do it which is to be what they are called in the firster Writers Apostles And though as Timothie was Bishop and Evangelist too they also may thus be both yet they need not in this state of the Church be sent to other Churches when by some of their present so envied Officers they may in their absence have the effect of the matter done in very due and requisite manner * Now the rest of the Character will very perfectly fit our English Bishops * They were begotten again and converted by the Gospel * are true Disciples and servants of Jesus Christ * men of good report * inwardly and really affected to the People of God truly such as Fathers and brethren * well acquainted with the Scriptures c. and having a gift to prophesie i. e. to b See Mede's Diatr 1 Cor 11 5 p. 351 notifie the Will of God unto the People * ordained solemnly by fasting and prayer c See the Book of Ordination in imitation of the Apostles Acts 13. 3. observing IV. Ember-daies by Fasting and Prayer to prepare for the Ordination of Church-Officers immediately consequent to every such Week * either by the Apostles Presbyters or Elders which what they signifie viz. Bishops is shewed above of the same Church or Churches they were of * were and are diligent labourers in the work of Christ and his Gospel and may be called Paul's yea God's work-fellows d Fellow-labourers of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor 3. 9. * were and are naturallie e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sincerely careful of the things of Christ and of the well-fare of Christians * were and are much refreshed in and among the Saints and Churches of Christ * were persecuted imprisoned and in bondage for professing preaching and practising the Doctrine of the Gospel of Christ witnesse our Queen-Marie-Martyr-Bishops and the imprisonment of twelve of them at once for about 18. Months sad diminutions and sufferings of all our Bishops in our late Marian daies * were and are such as ordained Bishops or Elders c. according to the appointment of the Apostles * lastly were and are doubtlesse blamelesse vigilant sober of good behaviour c. Next ensues his Negative Description of our Bishops Now for the unravelling of his List of Dissimilitudes I shall lay down these Rules as Praeliminaries thereto I. The abuses of Persons are by no means to be transfer'd on a Divine Institution Patet II. It 's a Rule of the Smectymnuans in Assemblie a Pref to Directorie To hold forth such things as are of Divine Institution in every Ordinance and that other things be set forth according to the Rules of Christian Prudence agreeable to the general Rules of God's Word III. Besides matters of Faith many things were institute for the Government Order and Peace of the Churches which it was not necessarie should be prescribed because it was sufficient that being by use it self brought into Churches by the Apostles that very use of them acquainted men's eyes and knowledges with them with sufficient conspicuousnesse b And yet nevertheless in the Apostolical Writings also there are some vestigia or traces thereof not that 't was the principal purpose of the Apostles to write of them but because sometimes occasions were given to glance at them See H. Grot passim in his Eristicks See above Patet IV. Though the substance of Religion is unalterable and no new parts of worship or Religion may be added yet Circumstances and Adjuncts or Accommodations may lawfully be allowed Or thus Inventions of men in Substantials of Divine Worship is unlawful but Circumstantials may lawfully be invented by men Oft manifested above V. There 's Authoritie sufficient by Christ given to the Church for the ordering of such matters which are not repugnant to Scripture See above oft VI. It was lawful to do some certain things among the Jew whereby the Precepts of the Law were helped more than hindered And Christ teaches S. Matth 23. 3. that they are to be observed even as now also those things are to be observed which the Rulers of the Church do command and inorder Acts 15. 28. VII It is not necessarie nor yet expedient that the Elections of the Bishops and some other Circumstantials touching their Persons or Office should be in all respects the same under Christian Princes as it was when Christians lived among Pagans and under Persecution c K. Charls I. His second Paper to the Ministers in the Isle of Wight p. 274. not denyed by them Patet VIII There are some things in this matter de jure Divino spiritual as the Order of Bishops or Episcopacie other de jure humano civil that is their civil Honour secular Power Temporalities Revenues as to be Barons in Parlâ—ament to judge in causes Temporal c. grounded on 1 Tim. 5. 17. Now therefore when he saith That Timothie and Titus were not as appears by Scripture 1. Chosen to their Office by Deans and Chapters It admits Answer from several of the Positions but now set down 2. Created by any earthlie Kings or Prinâ—es Answ Neither are ours as has been shewn above Where see in what sense 3. Consecrated and confirmed by any Arch-bishop Answ 'T is false as has been made apparent in Arch-bishop Timothie and Titus ordaining other Bishops so called in a distinct sense 4. Did not call themselves neither were they called a See 1 Sam. 1 26. Hannah calling Eli Lord and 1 King 18. 7. Obadiah calling Elias so Si Domini appellentur vel ex Principuâ—â— indultis vel ex subditorum reverentiâ non invidendus est illis talis titulorum usus sed usurpatio Dominus Magister servâ—ram lavat pedes S. Joh 13. 13 14. fastus superioribus objectus aliquoties conculcatur sub humilitaâ—ts pratextu ab inferâ—oribus sed majori fastu Bishop Prid Fasc Contr p. 211. See Bishop Hall's Episcopacie by Divine Right Part. 2d â— 17. about the Titles of our Bishops p. 174 175 See also Bishop Dâ—wnham on the same Argument l. 3. c. 6. It appears not to me but the
5. I have considered the dayes of old the years of ancient times Quamvis de Scripturà Canonicâ non proferatur exemplum c. Though example be not brought out of Canonical Scripture yet we hold the verity of those Scriptures when we practise this which hath pleased the Universal Church commended to us by the Authority of the same Scriptures S. Augustine contra Cresconium â—itante Grotio in Voto pro Pace Ecclesiae ΛΕΙΤΟΥΡΓΙΑ ΘΕΙΟΤΕΡΑ ΕΡΓΙΑ OR LITVRGY A MOST DIVINE SERVICE c. HAVING by a Preface to the Reader either accounted with our Authour about his Epistle or therein refer'd to the Book wherein it is satisfied more distinctly what next insues like something Prefatory being collections out of Smectymnuus as indeed a great part of the little strength of his Pamphlet seems to be of that extract and the naked heads that another semblable Disciplinarian or Sectarian Piece proceeds upon what is out of Smec being for substance and sometimes also in termes respersed in the slender maigne or body of the Paper-kite shall there be spoken to What is out of The Common-Prayer unmasked by way of heads or summarily will together with the entire piece whence we have these goodly extraits fall under prejudice enough and receive full and final doom from the Character that the above-cited learned man one of the worthy Prebends of Canterbury Doctor Casaubon hath pass't upon it in these words a Postscript to Epist prefix't to 's Vindic of the Loâ—ds Prayer â— â— 2 3. Since this was printed and ready to come forth a Book or Pasquil rather it is so full of railing intitled The C. P. B. unmasked c. came to my sight It is such a peece of exquisite Non-sense of groundlesse impudent Sophistry with bitter railing and much profane jeering all along that I must needs think they that have patience to read such stuff without detestation may as plausibly be perswaded to sing Ballads instead of Holy Hymnes and to think that men serve God best in Tap-houses The whole strength of the Book lyeth in this The Masse-Book Breviaries c. are idolatrous Popish-Books therefore whatsoever is taken out of them or may be supposed to be taken out of them because to be found there is Popish and idolatrous Now a good part both of the Old and New Testament besides the whole Book of Psalmes is to be found in Masse-Books and Breviaries is any man so blind that doth not see what will follow And is it not the same reason for many Godly prayers and forms not to speak of Ceremonies though it be true of them also that were in use in time of purest Christianity yet to be found in Masse-Books and Breviaries Or is it the bare word Masse that turneth all into Idolatry Why might it not be a good word what ever it is now a thousand years ago Many ages are not yet passed when Canticles or the Song of Songs as it is in the Original was called in English the Ballad of Ballads Now many if not most Ballads we now so call are profane or ridiculous and that word now a word of Scorn therefore the Canticles or Song of Songs shall be no longer part of Scripture but meer Idolatry Certainly it must be granted that wise Governours see much more then ordinary men else such senselesse impious stuff a man would think would not be permitted to the publick This judgment of the above-named most worthy man may serve as for an Antidote against several poysonous passages in the Book ensuing so for a legitimate supersedeas to me and my Readâ—r for not looking into that so branded Scriblet and yet if it light into my hands seasonably I shall wash his face for him make some strictures upon the doughty Paper But we enter upon the Book it self which sets out with a Question Whether it 's lawfull for Magistrates Ministers c. to make stinted Liturgy and impose the same To which the Answer is by him given It is not Lawful Of which Negative the Reasons more than a good many follow no fewer than XXVII But before we annul his Reasons against we shall lay down some few besides what the Preface ha's of many of our own for a Liturgy and that imposed 1. The First is Because it is lawfull to compose and impose the Service of God But now the very notation of Liturgy speaks the Service of God and Liturgie was so called at first from serving or ministring to God For from Act. 13. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they were doing their Liturgie to the Lord as they ministred to the Lord say Ours the Fathers in all Ages have called the Service of God a Liturgie And then the composed service of God being perfectly lawfull that it the same should being imposed commence unlawful is abhorrent from all reason unlesse lawful Magistrates and Governours that impose it be found the onely unlawful things 2. The Second is Because that Liturgie which the Question before us styles also exegetically or explanatively Common-Prayer-Book containing and being made-up of Prayers Confession of Faith holy Hymns divine Lessons Absolutions and Benedictions it must be proved either that the severals are unlawful prayers confessions c. singly unlawful otherwise the Aggregate or the entire Form or Frame so compounded will never be concluded unlawful Or else that the imposing of these so many good things alters their nature and poysons them there remaining no third thing unlesse happely the intermixture of Prayses c. with Prayer can be supposed faulty Now there 's no man so forsaken of his Christian wits as to say any of the particulars in their separate consideration are unlawful acts or things and the imposing the performance of them by lawful Authority must not be deemed faultable for the reason even now alleadged which will receive more strength by and by the intermixture which is the last cannot fall under sober censure unlesse we arrive at that passe and pitch of Phrensie as to blame the like mixture in David's Fsalms which were a standing Office to the Jewish Nation not to speak of other pieces of Scripture nor the practise of many Ministers in their peculiar own prayers extemporal ones also if not especially nor even of this Authours own Effusions all mesled in this sort 3. The Third and last shall be Because Prayer is at least lawfull and to bind it on men to pray is lawfull Whence it may be concluded naturally and irrefragably to impose a Liturgy is lawfull For Liturgy is nothing but Prayer in such a mode dress accommodation or composure Now the mode not being prescribed in all Prayer by God it is left to private persons much more then to publick Ones men in Authority so to frame and reigle it for the manner the matter being supposed lawfull and good as shall seem best to their wisdomes and to impose the use thereof those on their Families these upon the Churches in their Dominions If
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-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
our Authour sayes to elude the matter did impose or enjoyne the singing of Set Forms of praise To the Ninth Argument for Liturgies Because it 's lawfull to use a Form in Preaching c. He Answers in summe That 't is not lawfull to write all a Sermon verbatim and then deliver it without any alteration and after Print and then impose it on others therefore c. To which we say 1. That the Objection may be improved thus If Set Psalmodie or h See the last Answer Hymnologie if Set Translations of Scripture Set Confessions and Professions of Faith Set Catechismes and Set penned Sermons be lawfull then are Set Prayers also lawfull But those are lawfull Therefore so are these 2. What he speaks against writing a Sermon word for word delivering it without addition or substraction or variation and so injoyning it is equally pleadable against the particulars immediately foregoing 3. Reading a thing that broiles in his breast i A thing that did also in Disciplinarians theirs Hooker l. 5. p. 221. that Sermons should be read of the S. Scripture where no liberty is left for alteration of words and phrases or adding c. is by Scripture called Preaching a Act. 15 21. preach him being read For so saith Mr Hooker b Boâ—k 5. p. 213 sect 19. of necessity it must be understood inasmuch as we know that the Jewes have alwayes had their weekly readings of the Law of Moses but that they alwayes had in like mâ—nner their weekly Sermons upon some part of the Law of Moses we no where find Yea and the Scripture read is the best of Preaching c See Id. ib. p. 229. 4. This also to him ad hominem is considerable that one may preach with his pen which comes to the hearer Reader without al alteration I Evangelize sayes Dr. John Reynolds d De Rom. Eccles Idololat Praef. ad Com Effexiae with my hand and by writing To the Tenth Argument for Litutgies Because it was the practice of the Church in Scripture-times and downwards to have them He begins to Answer very fastidiously but withal nothing to the purpose of the Argument which is a knot too hard for him e're to untie disputing against all Forms as he do's The Bishops saith he said so and thought to prove it and then out of Smec or the Club-Divines mentions a mistake of Bishop Andrewes about a Jewish Liturgie To which I say 1. The Bishops were wont to speak as much truth as any of their enemies ever were and had as much of Christian simplicitie and veracitie and what they thought or needed to prove both in respect of the learning of the men and the justifiablenesse of their cause could not want advocation 2. As-to what Bishop Andrews of immortal memorie did in inquirie after the Jewish Liturgie as I know not now so at present I have no commoditie to examine a thing but needful when Smectymnuus and his followers speak for their own and against their Adversaries interest This I suppose that the Reverend bishop Hall now at rest with God finally answered their Pamphlet whereout this Story I own to have been taken but His â—ook I have not e Since I find that B. Hall dâ—es fuâ—y prove that the Jewes had a Foâ—m of Litur from Moses 's time Answ to the Vind. â—f Smec p. 3â— c ¶ 5 6. p. 10â— 2. As-to what he adds as reason That if there had been any such Liturgies in Christs and His Apostles time doubtlesse we should have found some mention of it in the Scripture where is mention of their reading and preaching in the Synagâ—gues and of giving the Book of Isaiah f S. Luk 4. 17. I Answer 1. That the Scriptures silence in this matter proves nothing The Scripture was given to be the perfect Rule of supernatural Faith and heavenly manners but sets not down alwaies particular Observations or Customs The practise of ordâ—narie reading of the Law in the Assemblies on the Sabbath a Act 15. 21. is not found mentioned for a long time together now is it hence conclusible That the Scriptures were not read in the Assemblies More Instances in this kind may be given but this in general we say b See the learned Author of the Additionals to Bishop Andrews on CoÌ„mandments Commandm 3. p. 271. saying thus Though in matters of Faith which are of absolute necessity to salvation for all to know it may be granted that they are all expressed in Scripture yet for other matters that concern the discipline order and government of the Church it was not necessarie to have them in writing though many of them be occasionally mentioned it was sufficient that they might be known by the daily practice of the Church wherein every one might read them written in large and capital letters See Grot Vâ—t p. 140 141. Discussio p. 173 174 c. See Dr Hammond's Quaeres Quare 1. per tot See also Dr Whitaker disp de Sacr Scrip qu 6. contr 2. c. 6. That there were many Observances Vsages and Orders in especially the gospel-Gospel-Church which were well-known to those who observed used c. them but the S. Scriptures do not sometimes at all sometimes but glancingly or allusively reflect or touch them 3. It follows not should the Argument be pressed so far that they ne'r had or used a set Form because it is not found at this day For many Antique Monuments are perished and lost Again though Forms now exstant were not entire with interpolations c. as now they are till they ceased to be a Church yet many matters contained in these disguised Liturgies might be in use before Semblably as 't is in or with the Liturgies that go under the names of S. Mark and S. James thence surnamed Jacobus Leiturgus c Hegesippus c. 4. It is undeniable that the Jews used a stinted prescript Form of prayer and praise or thanksgiving in the celebration of the Passeover and the learned d See L. Brugensis in Ps. 112. Jo Scaliger de Emen temp l. 6. Beza Ann. Maj in Mat. 26. 20. Drusius Praeterit l. 1. in Mat. 26. 30 Ainsworth in Exod 12. 8. John Balls Trial of the Grounds tending to separation c. 7. p. 106. bring proofs that our Lord approved the same To our Eleventh Argument That a Liturgie is a good help to those that can't pray He Returns four things The 1. That it is rather an hinderance for were it not for such Forms the help of the Spirit of God would be sought and given Answ 1. That this opposeth all Forms equally with Liturgies 2. What if that of the famous Hales d should be true when the Spirit stirs up a man to newnesse of e Hales's Golden Remains first Sermon on 2 Pet 3. 16. p. 16. life it exhibits not unto him an inventorie of his sins as hitherto unknown but either supposes them known in the Law of
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
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-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
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.
there being several Services for several occasions for several daies for several times in the day and even that which is assigned to one time so discontinued by Psalms Hymns Lessons that it becomes in a manner two Services clearly two times of Prayer we have so assigned it as to be once repeated in every such part of Service And why that which must be necessarily b The Directorie saies iâ— may be commendably used in it divine Service used in obedience to Christ in the prayers of the Church and being repeated oftener than once shall be useful to him that was not come at first saying or may be said more attentively by him who had before been too neglâ—gent c Many are not present at the rehearsal of the Lords Prayer sâ—eing the mulct of absence is not inflicted if men come whilest the Psalms are in reading Fisher's Def. of Lit. l. 1. c. 6. p. 52. should be necessarie to be used but once and not once by our Author 's good will when all mens zeal or understanding of so divine a Form or perhaps presence at that part of Service shall not necessarily go along with it d See the View of New Direct p. â—8 let him or any tell if they can To his Twenty Fourth Vnwarrantable excepting against the word deadly sin implying the Popish distinction of sins venial and mortal Answ 1. Here we have good companie for that famous and far spread Augustane Confession uses it e Quâ— verâ— obtemperant pravis cupiditatibus agunt contra conscientiam versantur in peccatis mortalibus nec fidei justitiaâ— nec justitiam bonorum operum retinent p. 14. 2. The excellent Protestant Melancthon ha's it often in his Common-Places once where f De discrim pecc Mortaliâ— ac Venialis mihi p. 3. he useth these words But there is a certain other kind of actions which are of that nature that they who commit them fall out or from the grace of God cease to be accounted just and are damned unlesse they repent these actions are called mortal sins Again g ib p 4 5. alibi See Musculus also usâ—ng this distinction Loc. de Peccatâ— Sect. 5. pâ—rticularly Vrsin Cat. de pec dâ—st p. 59. Daven praelect de just act c. 35 p. 431 Hoard's Souls miserie â— 2. p. 91. Note also that the Papists make simple fornication either no sin or bâ—t a â—eâ—ial sin while we account it a deadly one-fornication and all other deadly sin This degree therefore is to be held in actions that it is a mortal sin to do against conscience that is to approve somewhat or do some work or deed which the conscience judges to displease God And yet again his Answer to Langaeus That the spirit doth not abide in those who commit mortal sins that is deeds against conscience 3. This difference of sins mortal and venial is taken from the Antients who call sins great grievouser coming under querel a In â—ueâ—elâ—m venienâ—io or aggrievance mortal lethal mortiferous damnable which with one stroke destroy the soul one whereof is attended with subsequent damnation crimes whereof S. Paul saies That they which do such things shall not inâ—eâ—it the Kingdom of God to which that of Tertulâ—ian appertains But an aâ—ulterer and a fornicatour who do's not straight upon the commission of the sin pronounce a dead man Of which kind of crime S. Augustine b See Grotiâ—s's Discuâ—si Dâ—alysis â—nâ—â—â— Riveâ—â— Dâ— peccaâ—is â—n râ—atibus 〈…〉 commodâ— interpâ—etâ—â—t 〈…〉 mâ—destias Gâ—ot Anâ—â—i in Anim Riv. ad Art 4. p. â—0 de voâ—e meâ—iri in Tractate Xâ—I gives these examples murder adulterie any uncleannesse of fornications theft fraud sacriledge and the rest of that nature But other there are which they call more light minute small daily delicts of righteous men and without which no man leads his life c. So that after all this I ask 4. Whether our Church had not reason to speak as she did in the place excepted to Oh how lovely is it in her to imitate the pious Antients and other excellent men where they speak as here nothing but words of truth and sobernesse 5. Even some of the Papists speak so in this matter as no moderate Protestant may refuse to subscribe to their opinion Venial sin is venial onely by the mercy of God saies one c Bishop of Râ—chester Fisher Resut xxxii artâ—uâ—heri Others d John Gerson terâ—â—d pâ—râ—â— de vit Spirit Sect. 1. Jâ—cob Almain â—â—puse â—â— 3. â— 10. of 'em say that sin mortal and venial are onely distinguished by respect to divine grace which impuâ—es that sin c. Now sure when and where Papists speak Protestantly what should forbid our speaking as do Papists especially having the countenance and authoritie of the H. Fathers and other admirable men 6. His Texts e Rom. 5. 12. â—â—6 â—â— import that f See Bishop 〈◊〉 Vnâ—m Necesserâ—m Sect. 3. ch 3. p. 128. Many sins â—â— genere in respect of the matter or â—x imâ—erfectionâ—â—ctùs â—s not done with a full consent may be said to be veniâ—l negâ—tivè per non abâ—ationem principii remissionis grace Dâ— â—ield of the Church l. 3. c. 9. p. â—â—8 ex Card. Cajetan no sin for the smalnesse of the matter or in the whole kind is venial bâ—t aque damnable and deadly in the accounts of the Dvine justice which we freely grant and our use of the word morâ—tal as appears do's no way prejudice that concession but yet concentriently to what is said of mortal sins there may be sins venial by the imperfection of the agent as when a thing is done ignorantly or by surprize or inadvertencie which is not indeed a kind of sins but a manner of making all sins venial i. e. apt for pardon for by the imperfection of the agent or the act all great sins in their nature may become little in their malice and guilt And even the sin unto death 1 S. John v 16. g See Dr Hammond in Loc. Some siâ—s mortal others veniâ—l because some are forgiven others not according to the quality of the sin and the partâ— sinning All â—re venial ex evenâ—â— â—oo by the blood of Christ and true repentance might have been venial in this sense if obstinacie against admonition and incorrigiblenesse under the censure of the Church had not made it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To his Twenty fifth Our praying against sudden death Answ 1. Our prayer here imports a The Reader may please to see a â—eauâ—ecus Discourse on this subject in Mr Hooker l. 5. § 46. p. 276 277 278. a twofold desire 1 that death when it cometh may give us some convenient respite or 2 if God deâ—ie us that yet that we may have wisdom to provide always before hand that those evils overtake us not which unexspected death doth use to bring upon carelesse men and though it be sudden
But soon after when the Church was formed into standing Congregations and the Vow of Baptisme was contrived into a setled Form as every Catechumen or instructed Proselyte answered for himself so every one that was not able to do so was by some persons of the Congregation in this particular representing the whole brought to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Font and the Questions being asked as in the baptisme of the adulti grown persons those that brought them and so â—elpt them to legs were their Proxies also and helpt them to torgues c See ib p. 288 289. 6. To this purpose is the Testimonie of the antient and learned Writer under the name of Dionysius Areopagita d Eccles Hierarch c. 7. Edit Morel p. 233. who proposeth the Question as that which may seem to profane persons i. e. heathens ridiculous Why Children which cannot yet understand Divine things are made partakers of the sacred birth from God that is evidently of baptisme adding to the same head also that others in their stead pronounce the abrenuntiations and Divine Confessions And his Answer is I that many things e p. 234. which are unknown by us why they are done have yet caâ—ses worthy of God 2 That we affirm of this the same things whiâ—h our divine Officers of the Church being instructed by Divine tradition have brought down unto us and again our Divine Guides that is the Apostles saies Maximus his Scholiast considering this appointed that Infants should thus be admitted according to the sacred manner So that 7. we alledge our custome so weâ—l founded and authorised against their Exception and avow in vigour of S. Paul's Rule a 1 Cor. 11. 16. See Bishop Andrew's Sermon upon that Text. that they are very blamably contentious to oppose it 8. The Repentance mentioned b In the Answ to 7th Qu in the Catech of the Liturgie is an act of the heart that is a afirm resolution of amendment and what is that but a kind of Vow that they will do it and so believe c A Vow of believing for the fuâ—ure also when being capacitated and fitted by Age and abilities of understanding and instruction they shall be thus enabled and strengthened by Christ Now this Vow or Oath the Child is supposed to make at the Font though not with it 's own mouth yet by Proxies by Sureties d Some to salve Repentance by Sureties urge that one person may particâ—pate of the benefits of Christ by the faith of â—n other whereof we have as an evident and sufficient testimonie the example of he Centuâ—ion's Servant healed by the virtue of his Master's faith S Mat. 8. 10 13. See the like Mat 9. 2 Luke 8. 50. compared with Col 2. 12. Maâ— 15 â—8 See Dr Hâ—ylyn's Theol. Vâ—t Audition Fol. 45â— in 3â— â— I need not urge thâ—t of 〈◊〉 in Hom. in Die Ascens Certè digâ—â—m c. Ceâ—tâ—inly iâ— iâ—â—â—et or reasonable thâ—t thâ—y who are polluted by the sin of their carâ—al pâ—renâ—s should be saved by the saiâ—h of their spiritual parents who do not so much promise that he shall do so as answer and speak in his stead by way of subsâ—itution representing the Infant 's voice and taking upon them an obligation for the Infant The Sureties to the purport of what was said but a little before do not undertake that the Child is so qualified already but they being the Sâ—bstitutes of the Child the Child by them promises that he or she will thus perform hereafter e See Prâ—ct Câ—tâ—l 6. § 2. p. 34 35 37. And by this he knows how that is true which he denies that the Children do perform such things by them 10. I make no question what e'r he saies to the contrarie that many Consponsors or Sureties do perform their promise in bringing the Children thus undertook for to hear Sermons give them many good counsels and exhortations and Rebukes too when seasonable and supplie them with good Books in a word hâ—ld themselves religiously and very closely concerned to see to their promise in this matter though for many God-children of themselves prompt and by their Parents obligued to frequent Sermons there will be no such need for God-sibs to interpose Let noâ— him out of a proud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 think himself and his part-takers to have monopolized Conscience to themselves 11. His Texts f Mat 3. 6. c. are all now sâ—perseded To his Forty ninth The Crosse in Baptism of which he saith That it hath more warrant from the Pope than from Christ c. Answ 1. The Crosse is a Ceremonie the use whereof hath been profitable though we observe it not as the Ordinance of God but of man as holding many such things to be very lawful to be practised which are neither commanded nor directed by God provided and as long as the contrarie is not directed and that if such be practised upon grounds of supposed obedience either to Christ or his Apostles or the Church of God and upon Charitative ends they will be found commendable and highly reasonable If of these whereof the Sign of the Crosse in the Forehead is one and other the like disciplines or customs thou requirest a Law of the Scriptures thou shalt fine none c. saies Tertullian a Harum aliarum c. traditio tibi praetendetur auctrix consuetudo confirmatrix fides observatrix Rationem traditioni consuetudini fidei patrocinaturam aut ipse perspicies aut ab aliquo qui perspexerit disces De Coronâ militis mihi p. 34. Edit de la Barre 2. It 's Pedegree is to be fetch'd as we see by this Testimonie and numerous others SS Cyprian b Ad plebem Thibari consistentem Ep. 6. Epist l. 4. p. 131. Ed Erâ—sm Muniatur frons ut signum Dei incolume servetur Et Serm. 5. de Lapsis p. 216. Frons cum signo Dei pura Diaboli corenam ferre non potuit coronae se Domini reservavit See Hocker l. 5. Sect. 65. p. 340. c. Augustine in Ps 33. c. higher far than Poperie 3. Though the faith of Christ in our hearts aâ—me us with patience constancie and courage yet dare we not despise the very meanest helps that are inservient thereto though in the lowest degree of furtherance or service towards the highest Services that God requires at our hands and there is a good and advantageous use of this Ceremonie nor is it superfluous that Christ hath his mark applied to that part where bashfulnesse appeareth in token that they which are Christians should at no time be ashamed of his ignominie of which there is even in this Age great store Christ being honoured far and wide with disdain and scorn enough the onely service which they do to Christ in the daily exercise of Religion treading down some men c See also Mr Mede's Diatribe on S. Mat. 10. 41. p. 347. an eminent instance Take also
〈◊〉 〈◊〉 〈◊〉 〈◊〉 255. and the place where these Foxes b His Cant. 2. 15. Take us the little foxes is saies Diodati in Loc a command given to represse and to put out Hereticks which grow up together with the truth of the Gospel It may be said of some Dum vis esse prado fies prâ—di as he will call them will be kennel'd is rendred perfectly empty of truth and reason though not of venime and calumnie But what Cato the Elder said to one Lentulus spitting in his mouth viz. Hereafter saies he I shall have somewhat to answer them who denie thee to have oâ— may I say concerning this broad and black mouth of the Author Neverthelesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To his Sixth Argument whereof the quintessence is this Because the Order c. of Diocesan Bishops hath many unscriptural Offices depending which are branches thereof Therefore 't is unlawful His Proof having said something partly falsely partly impertinently for the Major his proof I say of the Minor is by reckoning-up Deans c. Answ 1. Those inferiour Officers though they depend upon the Bishop yet are no branches of his Office much lesse of his Order 2. Why not some Officers added since the Scripture-times as well as antiquated and laid aside since as for example Widows c 2 Tim 5. 9. Why not as lawfully some Officers taken-in by the Church as by his friends the Smectymnuans an Order which was in the Church before single Presbyters put out 4. Why not Deans c. yea Chancellours as well as Presbyterie's Ruling-Elders an Office not above an hundred years old and of which in Scripture or in the antient Church there appears nec vola nec vestigium d See Mr Mede's Diatribe on 1 Tim 5. 17. p. 296. 5. Why not as well as a new different Function made of the same Office by the same New-fanglers Elders-Preachers being divided by them into Pastors and Doctors whom they sever in function limiting the one to See S. Chrysostome in Eph. 4. 11. S. Jerom in both his Commentaries on that Epist Omnis enim Pastor Doctor est Pastores a Doctores quos maximè ut discerneremus voluisti eosdem puto esse sicut tibi visum est ut non alios Pastores alios Doctores intelligeremus Hos nâ— sicut unum aliquod duobuâ— nominibus complexus est S. Aug. Epist 109. ad Paulinum his Exhortation onely the other to point of Doctrine onely 6. Why not as well as a new sort of Deacons men of occupation and trade See more Authorities in Bishop Andr. Form of Ch Government before after Christ p. 124. to deale with the Church-stock and care of the poor onely added against the sense of all Antiquitie ever reckoning of that Calling as a Step or Degree to the Ministerie out of 1 Tim. 3. 13 See Justin Apolog 2. ad Antoninum Tertullian de Baptismo S. Cyprian Serm. 4. de lapsis a See Bishop Andrews's Serm Of Worshiping Imaginations p. 34. c. 7. Himself do's account Bishops and much more Arch-Bishops or Metropolitans un-Scriptural Officers and yet we have proved that they must and ought to be in the Church upon Scripture-authoritie and because some men are sai'd to give more deference to him than to it upon Mr Calvin's authoritie too who counsilled the K. of Poland not onely to constitute Bishops in every Province but Arch-bishops also above them â— There were in the antient Church Sub-Deacons b There is no question but these minor orders or degrees were very antient For Cyprian maketh mention of one Mettius a Sub-Deacon and Nicepharus an Acoluthe Cy p. l 2. Epist 10. See him also l. 2. Ep. 5 l. 4. Ep. 5. 55. 13. 14. Acoluthes Exoreists Lectors Ostiaries c. which were lawfully then deemed to be had though not mentioned in the Scripture neither commanded nor exemplified 9. We have retained oney the three Scriptu e-Orders c You shall do well to shew the prohâ—bition of our Saviour against addition of more Officers in the Church than he named and yet in one sense I do not conceive that the Ch. of England haâ—h added any for an Arch-Bishop is onely a distinction for order of Government not a new Officer and so of the rest and of this kind I believe there are diverse now in Scotland which you will not condemn as the Moderators of Assemblies and others His Majesties thiâ—â— Paper to Henderson miâ—t p. 340 and for the several Officers under or appertaining to the first of them though not Original and Apostolick were introduced upon good and necessaries grounds as hath appeared above 10. There is no reason that the Garment of the Spouse the Church should now be as straight as at first and therefore though no more Degrees of Ecclesiastical Order may be admitted than Bishops Presbyters and Deacons yet Services Officers which must by all means be distinguished from the three Degrees in the Power of Ecclesiastical Order may reasonably be admitted and such are Deans Arch-Deacons c. Titles namely of Office as the state of the Church doth need now that the World is entred into it Degrees of Order still continuing the same as they were from the first beginâ—ing d Hooker l. 5. § 78. p. 423. 423. See Cornelius P. R. in his Epist ap Euseb Hist Eccl l. 6. c. 42. Epiphan in Epitome Doctr. Catholicae See Dr Field of the Church l. 5. c. 25. p. 488 489 Bishop Andrews's Stricturae p. 12. His Argument we thus Retore They that reject an Order and Office which in it self is jure Divino and go's attended with many useful Helps Services or Offices needful in this state of the Church do that which is unlawful But the Presbyterians and our Author c. do so Therefore they do what is unlawful The Major which alone needs Proof is already abundantly proved For his scurrile language 't is a thing we are so acquainted with e're this that without being esmoved at it we may dismisse it But what he saies about Paul's scoffing Ananiâ—u Acts 23. 3. from whose supposed irregularitie in the Office of High-Priest he fetches S. Paul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I wist not I touch and say 1 S. Paul spake not Ironically but seriously to this effect I considered not sufficiently my duty to one in authority though unduly obtained which do's not allow me to revile him made unlawful Exod 22. 28. 2 For his arguing from Ananias who was not â—n High-Priest of God's appointment no nor yet the High-Priest put in by the Roman Procurator a See Doctor Hammond on â— Luk 3. 6. at this time to our Bishops viz. that because the one was irregular in the Office the others also are so too when as ha's been proved these have their potestatem or function from God and 't is evident they have the exercitium of it by the allowance
he hath a Diocese to Rule and they would put this Question Is it fit for the General of an Army now the Church is resembled to an Armie with Banners Cant 6. 4. that is to order the whole Armie to fight as much in his own person as an inferiour Commander or a common Soldier If he engage himself in his own person to the neglecting of his Office as General he may happily be reputed the more popularly valiant but withal it is a very great adventure if he destroy not himself and his whole Army by it 5. The Bishop ought to preach in 's own person and that frequentlie the oftener the better with regard had to his years and other parts of his Dutie not so as to neglect the over-sight of the several Preachers under him as-to observing incouraging and ordering them if otherwise it 's probable he may live and die the more popular man but to have bestowed more time in the severals specified had been better and more edifying for his Diocese and their souls health 24. Did not remove from one Diocese to another for greater prepreferment Answ 1. from Rule first 2. It may be they remove for a better Competencie a Given to hospitality 1 Tim 3. 2. that is saies Hierom that he receive the strangers entertain the native and in a word admit all comers adding if a Lay-man entertain but two or three Hospitalitatis officium implebit Episcopus nisâ— omnes receperit inhumanus est that they may live more according to their venerable state and be more hospitable 3. b I shall dig and delve and plant in what ground soever my master sets me If he â—ake me to a larger field complain you not of the losse while the Church may gain Even Parents when the Prince commands leave their families and go to waâ—faâ—â— By Hall's Epistles Decad. 1. Ep. 9. to Sir Robert Drury and his Lady concerning my removal from them They may remove for the greater preferment or promotion of God's glorie and service Thus we have run over his tale of Vnlikes which he concludes with these words Two such Bishops as Timothie c. were worth a whole Thrave of Lord Bishops Unlesse they were such as Cyprian c. Cranmer c. Answ 1. Our Bishops pretend nor to be equal in the sense here intended to SS Timothie and Titus as neither ought the haters of Bishops lay challenge to equal worths with them as conceived no Bishops 2. We have had Bishops that may be truly thought to bear up to pitch of excellencies with Cyprian Ambrose Chrysostome Witnesse our Whitgifts our Jewels our Andrews-es our Lakes c. 3. Though they should not be perfectly their matches yet they may have been good Bishops it is somewhat also in secundis consistere 4. These fore-named Antients were â—ishops in the distinct appropriate or limited sense yea Arch-bishops a S. Cyprian is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conc Constant in Trullo can 11. S. Ignatius whose Successor S. Chrysostome was in that See in his Epistle to the Romans styleth himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore if he can digest these as Bishops he can digest all Bishops as far as their Function according to the so trite Rules Quidquid convenit tali quà tali convenit omni tali A quatenus ad omne valet consequentia 5. I ask him whether Cranmer who also was an Arch bishop Ridley and Hooper were not our Bishops yea and those that gave us a Liturgie and our so defamed Liturgie and Ceremonies and who were so maligned and hated by the Puritans and Sectarians of those times of whom when any good is spoken by such as our Author it is I fear but ad conflandam invidiam on their Successors not out of love to themselves 6. Here also we may applie that of our Saviour S. Luke 11. 47 48. Wo unto you for ye build the sepulchres of the Prophets and your fathers killed them Truly ye bear witnesse that ye allow the deeds of your fathers for they indeed killed them and ye build their sepulchres 7. Certainly we may without miracles or before inversions of the course of Nature have such Bishops as Cranmer c. and as ready to lay down their lives against Popish Errours or in opposition to Puritan or Sectarian Principles and Practices as also I believe we now have 8. He whose house is of glasse saies the Proverb ought to take care how he throws stones at other men's according to two of his own Sawes b Turpe est Doctori cum culpa redaâ—guit ipsum Qui paratus est in alterum dicere ipsâ—m opertet se careâ— vitio But now that our Author is hugelie guiltie or criminous I might shew by the pen of a Protectorian a In â— paper called Strena Vâ—v◠〈◊〉 no Prelatist Yet I Because re crimination is no purgation 2 Because I thank God I can truly say I love not to display men's vices though here it might be useful at once and lawful and but a just allowable return to his aspersing the English Clergie Fathers and Sons and 3 because he is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Caligula's b Sueâ—on in Caio Caes Caligulâ— c. 47. word was I could be content to let this part alone Yet for a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or tast let 's draw-up a Disparallel between Timâ—thie c. an Itinerant Preacher as he calls him and himself and that in his Method Reader These Errata's being found by a second perâ—sal of the Author after the Book was finisht is the reason of their being Printed here there being no room any were else Pref. p. 3. l. 14. â— graze p. 12. l. 24. r. may Book p. 5. l 8. â— Gideon p. 8. l. 7. for X r. V. p. 27. 4 â— â—v ib. l. 18. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 33. l. 17. add out of the prous Gerson p. 64. tit r retained p. 75. l. 9. r. for p. 74. l. 7. r. 7. p. 76. l. 27. r. they p. 77. l. 11. r. about p. 84. l. 21. r. chaeism p. 89. l. â— marg 1. The. p. 90 l 25. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 91. l. 23. r. herd p. 96. tit r. Circumcision â—â— p. 109. l. 9◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 1â—5 â—ult r. perception p. 118. l. 3. r. no. p. 120. l. 25. â— Lawgivers p. 13â— l. 8. after many r. too many p. 133. l. 15. dele in p. 135. l. 30. r. dignam p. 139. l. 20 marg r Veterâ—m p. 147. l. 25. r. VI's p. 150. l. pen. r. colere p. 153. l. 10. r. Churches p. 156. l. 1â— marg dele 150 c. p. 162. l. 19. add they p. 170. â— 9. r. tribunitian p. 179. l. 29. r. they p. 177. l. 6. r. of p 189. tit r. Oath p. 190. tit r. Apocalyptical p. 193. l. â—â— dele porch p. ult in Addend l. 2. post Christi add in ib. l. 12. r. Nemesis
Obj runs thus What Doth not Paul in â—is Subscriptions direct his Epistle to them as such 2 Tim 4. end Tit 3. end To which he Answers 1 that the Subscriptions at the end of all S. Paul's Epistles seem to be added by men since and were not written by Paul Answ 1. For those Epistolarie Post-scripts though we should lay no great weight on them yet they are to be held of great Antiquitie and therefore such as in question of Fact where there appears no strong evidence to weaken their belief as we shall see anon that there appears none ought not to be lighty rejected a See his Majesties second Paper to the Ministers Newport p. 288. 2. Though they should not convince as Canonical yet they shew the sense of the Church of former times as in way of Historie as do the four Titles of the Gospels which once dispunged who would be able to distinguish S. Matthew's from S. Mark 's or S. John's from S. Luke's Gospel 3. As the Greek Churche's retaining of SS James's Basil's Chrysostome's Liturgies though those Pieces are perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not purelie the same as those Authors truly those left them is yet an Argument of great authoritie to any prudent man that there were such things as Liturgies of their penning So in that there were such Subscriptions of antient times affix't to these Epistles wherein Timothie and Titus are declared Bishops 't is an indication that the Church of those times so reputed them i. e. Bishops 4. If those Post-fixes have no reverence payable to them but are to be slighted which yet by no means they are * How antient the subscriptions of the Apostolical Epistles are though it is not certain among the learned if they bear not the same date with the Epistles themselves the contrarie whereof neither is nor can be demonstrated yet they are undoubtedly very antient and of great authority Dr Featley's Sacra Nemests § 8. p. 50. we have evidences enough otherwise to prove the right of enstyling Timothie and Titus Bishops in Ecclesiastical sense See above A Second Argument in the guise of an Answer to prove these Subscriptions addititious is because saies he it is evident that some of them are contradictorie to the very Epistles whereto they are affixed But I Answer this must not be said onely but shewed otherwise we put it off justly with a voluntariè dictum But he 'l not onely say that these Post-scripts seem to be of after-addition but he 'l prove it 1. From Timothie and Titus being Evangelists and so not tyed to one Church but accompanying the Apostles from Country to Country this is the sum of his first Argument Answ 1. I need not say that they were not Evangelists the Scripture according to some b The Scripture doth not any where affirm of Titus nor clearly prove of Timothie that they were by peculiar Office Evangelists third Paper to the Ministers at Newport p. 347. no wher 's implying any such thing of Titus nor will some say do's that of Paul to Timothie 2 Ep. 4. 5. do the work of an Evangelist prove him to have been an Evangelist onely more than that which immediatelie follows fulfil thy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we translate Ministerie proves him to be onely a Deacon 2. That Timothie and Titus acted as Evangelists is not onely denied but in some men's judgements clearlie refuted by Scultetus Gerhard and others yea even with scorn rejected by Gillespee and Rutherford c. rigid Presbyterians 3. That Timothie and Titus were Bishops is confirmed not onely by the consentient testimonie of all Antiquitie even Jerome himself having recorded it that they were Bishops and that of S. Paul's Ordination and acknowledged by very many late Divines and a Catalogue of 27. Bishops of Ephesus lineally descending from Timothie out of good Records is vouched by Dr Reynolds against Hart and by other Writers a King 's 3d Paper p 266 267. and His 3d Paper p. 345 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saies the Council of Chalced on at the time of their Session Act IId 4. Yet we say they might be Evangelists and Bishops too at the same time those that were sent out with Power of Preaching might have other superiour Powers also of ordaining Bishops c. when the Apostle that sent them thought fit to allow it as of Mark it is said that being sent into Egypt by S. Peter he constituted Annianus Bishop of Alexandria b See Doctor Hammond in N. Test mihi p. 659. 5. That they were removed from Ephesus and Crete to other places ha's but very weak Proofs Some that have exactly out of Scripture compared the times and orders of the several Journies and Stations of S. Paul and Timothie have demonstrated the contrarie concerning that particular 6. Neither doth their motion from Church to Church hinder but that they might afterwards be fix't at Ephesus and in Crete Neither again do's their being Bishops at Ephesus and Crete let but that they might afterwards for propagation of the Gospel be by the Apostles Appointment often employed elsewhere and therefore though it appear from 2 Tim. 4. 9. Tit 3. 12. that they were called away from these places yet that do's no more conclude that they wâ—re not Bishops thereof or that they might as well be called Bishops of other Churches than it might have been concluded from the attendance of the Divines of the Parliament's Westminster-Assemblie that they were not Parsons or Vicars of their several Parishes c See His Majesties 2d Paper p. 267. and 3d Paper p 347. 349 350. His second Argument extracted into this sum is drawn from Ephesus's being ONE CHURCH in ONE CITY wherein were diverse Bishops and if so how could Timothie be a single Bishop there and if those Bishops were chosen and ordained in Ephesus while Timothie was attending Paul how could he be the first Bishop there as the Subscription calls him Answ 1. There were many Bishops in not of Ephesus at the time mentioned d See above Act 20. 17. 2. Timothie might very well be a single Bishop there over many single Presbyters if any such there were belonging to the Church of that Citie and not rather Deacons as was shewed above 3. And so 't is obvious to conceive how the Post-script of the Epistle is verified viz Timothy was the first Bishop of Ephesus His third Arg. sum'd up is thus drawn from Titus being Archbishop of Crete if the Subscription be true in regard 1 it had a hundred Cities a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in it and 2 he in them ordained Bishops And why should Titus be Bishop of so many Cities and Timothie his equal at least but of one Citie or Church as Ephesus was Answ 1. Titus was certainlie Arch-bishop or Metropolitan of Crete 2. Crete had at some times more at other times fewer Cities but at the time of writing this Epistle it
unto death but onely doth not command c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of that I say not that he should pray The words amount not to a Negative but rather to a toleration that they might pray if they would c. Dr Hey'yn's Theol. Vett l. 3. c. 5. p. 44â— to pray for them or doth not promise any good successe to the prayeâ—s c. It notes the suspension of the Prayers of the Church or the inefficaciousnesse of them And again we may pray to God for them that he would send some temporal punishment upon such insensate incorrigible sinners as the onely reserve behind to make impression upon them which is the advice of Clemens Alexandrinus Stroâ—atâ—s l. 7. To his Twenty eighth Our praying for a sort of people called Curaâ—es a name and office saies he not known in the Bible distinct from Bâ—shops and Pastors Answ 1. Sir they are a sort of Priests not people 2. For the Name Mr Ball d Against Can p. 142 143. shall tell him that Parsons Vicars Curates c. are but various titles given to the same Ministerie in diverse persons which is Evangelical c. And to contend about the bare name and title of Parson and so of Curate c. is vain and frivolous 2. For the Office by Curates here are not meant stipendiaries e See Rationale on the Commom P. p. 89. as now it is used to signifie but all those whether Parsons or Vicars to whom the Bishop who is chief Pastor under Christ hath committed the cure of souls of some of the flock and so are the Bishop's Curates f And so Curate in Prayer for the Ch Militant is Minister in the Litany 3. For Bishops and Pastors I suppose them two names of the same or much-alike signification Pastor a Apud veteres Pastorum nomen vix in veniri nisi cùm de Episcopis Ioquuntur Bishop Andrews's Resp ad Epist Pet. Molinaei And Binius in not ad Concil excepts against a fragment of the Synod of Rhemes for claiming to undue Antiquitie upon this account Eo quod titulum Pastoris tribuat Parâ—â—ho crosse to the usance of antienter Ages Binius in Conc. To. 3. part 2. p. 978. See Doctor Heylyn's Historie of Episcopacie l. 1. c. 6. n 13. See likewise Dr Hammond's Dispatches Dispatched p. 701 737. in the antient times of the Church signifying appropriately the Bishop 4. To his scoptical Note we say Quin sine Rivali and pray that where any of the H. Tribe have not comported and complied with their titles or names there may be an answerablenesse hereafter 'twixt them and the styles may belong to them ex vero O Lord indue thy Ministers with Righteousnesse To his Twenty ninth Unwarrantable The taking of God's name so many times irreverently in our mouths in saying Lord have mercie upon us Christ have c. Answ 1. It 's false that we use his name in those short but quick and lively petitions irreverently for 1 we use it in his reverend Service and 2 we use them with reverential impressions upon our spirits in the use thereof and 3 if it should chance to be otherwise with some in this latter particular yet first that is none of the Litanies or Churches guilt and secondly if such arguing were good it would take away the use of the Lords-Prayer Creed Bible because in the use or reading of these some deport themselves not so reverentially and awfully as they ought 2. His Texts b Exod 20. 7. Levit 19. 1â— speak primarily against perjurie though perhaps foolish and wanton using of â—ods name though without Oaths is reducible thither and this is the polluting of Gods name in the latter of his quotations Now sure we swear not when we say Lord c. nor foolishly or want only use God's name 3. How oft have the Extemporarians irreverently because idely emptily unseasonably futilously used the august name of God and Christ in their effusions Turpe est Doctori c. to return him his piece of Latine That this return is due shall appear by the words of one that was once a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Ring-leader in the Puritan-faction and speaks upon good experience Now saies he what worship or prayers do you use I am ashamed to name the boldnesse and folly of some who scarce able to utter three words orderly will yet take upon them to bable out a tedious long and fluttering Prayer wherein every tenth word shall be the repeating of O Heavenly Father O merciful Father O dear Father O good Lord O merciful God c. and all things so foolishly packed together that their praying seemeth rather to be the pratling of an infant that would tell some great tale but cannot bit of it a See Bishop Banâ—rofâ—'s Serm preached at Paul's Crosse on 1 John 41. p. 55. To his Thirtieth That 1 the Collect for Christ-masse-day is to be read till New-years-day and yet the Collect saith this day to be born What saies he could he be born that day and six daies after excepting the same to Easter-day c. their Collects Answ 1. The first of those daies is the original the rest are all copies or transcripts thereof the feast continuing the rest are the same in Ecclesiastical account though the first be the principal 2. The word Day is here used in the Scripture-notion wherein it signifies not as ordinarily the whole time designed to one and the same purpose though it lasts several natural daies see Examples in Marg. b The time of visitation called a day S. Luke 19. 42 44. The time of life called a day S. Joh. 9. 4. especially directly to our purpose Heb. 3. 13. daily while it is called This day See Rationale p. 268 269. 3. It 's most visibly false that we say which yet he blindly or wilfullie charges us to say this day on Easter and Ascension-daies 4. When he proceeds to except That it 's more than all the learned Clerks in Eng. or Italie can prove that Christ was born either on that or in the month December we say 1 why in Eng or Italie Forsooth he would here insinuate his old Coccysm the calumnie he has expressed in fat and expresse words already more than once that we symbolize with Papists But he may inform himself that Protestants also keep that day not onely Lutherans nor onely they of the Augustane way but even the Helvetians c See the Helverian Confession Artic. 24. and French They observe reverently saies d In a lettes of a French Protestant to a Scotishman of the Covenant Peter du Moulin the Son * the Dayes of Christmasse Easter Ascension Pentecost And when they have Sermons upon week-daies at Charenton on Thorsdaies they will change the day when there is a Holie-day of some note in the Week Where this and other Feasts of Christ are taken away they are wish'd for by sober members of those Churches
as by that noble and learned Lord Philip Morney du Plessis and Monsieur Andrew Rivet a learned French Protestant constantly preached on that Day So that he might have ranged us with better companie 5. But however we must prove e By what place of Scripture may it be preved that this day May 26. is the Lords-Day See the sage moderate and learned Zanchie's three Reasons for Holy daies in 4 tum Praecâ—ptum that He was born on that Day But we say 1 If we could the men of this kidney would as much observe it as now they do This Plea therefore is but a pretext for a schismatizing quarrellous humour 2 What if we are mistaken in the Day yet the matter of the mistake is of no greater moment or weight than a very ordinarie and incident thing the false calculation of a And such even Mr Cawdrey as bitter as he is allows it to be in his Account audited c. p. 395 396. Of which Piece see Dr Creed's Certificate or Character in his learned Refuter refuted Ep. to the Reader day a very pardonable mistake sure to such as reallie and unfeignedlie think they are not mistaken and who perform the businesse of the day as substantiallie and completelie on a mistaken supposed Day as they could do on the true supposed one But 3 we have and observe the right day for first They saith S. Chrysostom a which knew those Records the Roman censual Tables exactlie and that had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a long time celebrated it as from an antient Tradition have now sent us knowledge and secondlie there is a genuine Apostolical and so at least greatlie antient Canon that hath in this affair these words Also that you constitute an anniversarie Feast at the Nativitie of the Lord Christ on the Day on which he was born and that was the 25th c of the first Canun i. e. of December for this is the principal of all the Feasts c. adding a specification of the day of Christ's Baptism and thirdlie b Hom. in nat ad Antioch both the Greek and Latine Churches which had such very sharp contentions about the time of keeping Easter have yet sweetly and uniformly agreed in this and fourthly let our Authour or any other Enemie to our Festivities solidly answer what 's laid down for this Festival in the Practical Catechism c A Persian Calender or Ephemeris places it on the same day also So the Syriac and Coptic or Aegyptâ—an Churches So likewise saies the old Cosmographer Malela did the East-parts of the Rom. Emp. See Mr Gregories Notes on the Bible in the fourth Quaere d Hospinian no friend to the Church in these things confesseth that from the most antient times â—t was celebrated on the 25. of December which he proves out of Theophilus a very antient Bishop of Cesarea Palestinae who lived about the time of Commodus and Severus Of the Festivals of the Church by the same eminent Author and the learned Dr John Pearson's littâ—e Tract styled Christs Birth not mis-timed e L. 2. § 13. p. 234. c. and lastly I need not adde that we are in possession f p. 441. and therefore if he 'l dispossesse us and denie the Day or Moneth he must bring his proofs and those most cogent irrefragable ones Now do's he produce such 6. All that he saies is That he was rather born in September g See also Suqire Fishers Treatise for it Festorum Metropolis by Mr Allan Blayney Dr Warmstreys Vindication of the Nativity c. in Answ to Joseph Hemings which he would prove by this in that it might be figured c. by the Feast of Tabernacles h Melior est conditio possidentis i Gr Nyssen fixeth it under the style of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that point or period of time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. about the Winter-Solstice Homil de Nativit Christi on 15th day of the Month and that the Jews and diverse learned Christians hold that the first day of that Feast shadowed his Birth c. and that John seems to allude unto it John 1. 14. But we say to this 1 to impugne a Tradition and Practice so universallie for time and place used and so stronglie delivered he should not come with his dwining feeble words but rather and which might and talk of shadowings and seemings and allusions and tell us of the Jews and divers learned Christians but name no one * Indeed I find that Scalâ—ger some other Chronologers endeavour to have him born in September as the account of their Reasons is set down by Mr Mede Diatr Pars III. on Deut. 16. v. 16 17. p. 618. c. but he owns not the opinion saies at close no time can be unlawfully chosen for such a duty But see the Authorities above This is no proper suant processe in this so daring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or undertaking 2 If his being born in the seventh month might be held forth by the Feast of Tabernacles it also might not besides that many things might be which never were or shall be Say man if you 'l say any thing of force that it was c. and prove what you say 3 If that Feast shadowed his birth there 's no necessity it should shadow it as-to the Day and Month. 4 The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he dwelt among us a Or rather had his Tabernacle among us Or Tabernacled in us in S. John alludes not to the Feast of Tabernacles but to the ambulatorie Church of God the Tabernacle of Testimonie And the comparison lies herein first as in that God was pleased to dwell so in this flesh of ours as in a Tabernacle the Son of God appeared among us most gloriouslie secondlie as that had in it the Law that ministration onely of death 2 Cor. 3. 7. he now in the Tabernacle of his flesh is all full of grace that is exceeding mercie thirdlie whereas the whole businesse of that Tabernacle was nothing but shadows he hath brought the substance and truth with him b See v. 17. 7. and lastlie To oppose the truth of a matter of Fact with probable Reasons when as there was never any thing so surelie done but a witty prompt head might be able to find out sophical likelie Arguments to persuade the contrarie is a way of proceeding that becomes no wise or sober man To his Thirty first The Collect's at the Purification of Saint Marie running thus That as thy onely begotten Son was this day presented in the Temple which saies he is as uncertain as the other and do's wonderfully in his attempts too long to be set down entirelie to prove it Answ 1. What if the day be uncertain as the case was put of Christmasse-Day 2. If it be but as uncertain as the other Christmasse-Day 't is very fairlie certain 3. It is most certain this is the
special occasions require any of them to be either mentioned or insinuated 4. Were it so as is pretended we demand hath Christ so deprived his Church of judgement that what Rites or Orders soever the latter Ages thereof have devised they must needsly be inconvenient 5. It 's probable b Id. ib. that the Antient Jews had heretofore in regard the Modern ones have now a Form of Funeral-Prayers not borrowed â—e may be sure of the hated Christians 6. It is Mr Hooker's complaint c ib. in this instance That in these miserable daies under the colour of removing superstitious abuses the most effectual mears both to testifie and strengthen true Religion are plucked at and in some places even pulled up by the very roots To his Sixty fifth That in Churching of Women we applie Ps 121. to the Woman which is meant of the Church of God Answ 1. The Psalm was penned a See Grot in Ps 121. and accordingly is mean't concerning the time wherein there was War with Absalom 2. Why not thus appliable as well as what was said to Joshua b Josh 1. 5. in particular should be applied to every faithful Christian Hebr 13. 5. For he hath said I will never leave thee c. 3. Why not as well as the Psalms of David and Asaph applied to Hezekiah's time and the Churches case then 2 Chron 29. 30. though the occasions of both states were not the same and accordingly the expressions not all equally sutable and proper 4. By this use of the Psalm at this time is not intended to persuade that it was penned for this occasion but because it at the beginning tells the Woman that all her help comes from God c. the body also thereof being very pertinent and fit as is made apparent in the Rationale c p. 358. in Churching of Women 4. If the Churching of Women be questioned by any as by this Author I do here find it is being also in good time no doubt left out in the Directorie the Reader is heartily refer'd to a most satisfactorie and most excellent Discourse of it in the View of the New Directorie d Sect. 43. p. 39 40 41. 6. And yet hear in this matter the meek Hooker e L 5. Sect. 74. p. 400. 401. It 's but the overflowing of the gall which causeth the Womans absence from the Church during her time of lying-in to be traduced and interpreted as though she were so long judged unholy and were thereby shut-out or sequestred from the House of God according to the antient Levitical Law Whereas the very Canon f Dist. 5. c. Haec quae in lege c. Nune autem statim post partum Ecclesiam ingredi nonprohibetur Leo Constit x. Quod profectò non tam propter muliebrem immunditiem c. Where sâ—e two or three excellent Reasons of this Abstention it self doth not so hold but directly professeth the contrarie although her abstaining from publick Assemblies and her abode in separation for the time be most convenient But the Old and New Disciplinarians will needs set up Scholes of Ingratitude To his Sixty sixth That the Woman is enjoyned to offer her accustomed Offering Where saies he Is not this to bring them back to the Law of Moses Lev. 12. Answ 1. I have already accounted for Offerings and proved them Christian and lawful 2. Not every Concerning Oblations that some may become due by Law or Custome see the leaâ—ned Editor of Bishop Andrewes on the Commandements Add. 28. p. 308. imitation of Ceremonies and Usages among the Jews is now unlawful but contrariwise many of the Jewish Ceremonies were imitated by Christ himself under the Gospel as the above-said excellent Doctor a In his IVth Quaere ha's abundantly shewed in the place afore-cited out of that excellent Protestant Paulus Fagius's Notes on the Targum 3. When we come to give thanks for some extraordinarie blessing received then 't is requiâ—â—te and reasonable that not onely in word but in deed also we should thank God by bringing a Present to him as is required in Ps 76. 11. 4. To his reproach of leading capâ—ive silly Women if he be not conscious to whom it belongs let it even vanish as no concernment of ours To his Sixty seventh Unw The mention and approbation of Lent and Penance where he saies that these words are as honey c. to the Papists and that it was not so from the beginning Answ 1. Our Lent imports no more than a Spring-Fast Lent in the Saxon being Spring and the Jews the People of God had herein a fair precedent for us their publick set anniversarie Fasts as the great Day of Expiation b Levit. 13. Is 58. Jer. 36. 6. c. instituted by God and some instituted by men yet constantly observed as the four mentioned in Zech 8. 19. and Christ's Disciples were to fast c See S. Mat. 9. 14 15. S. Mar. 2. 18 19 20. S. Luk. 5. 33 34. 35. when he was taken from them that is ever since his Asscension c. so that without need to adde many other most obvious indisputably satisfactorie proofs Fasting in general nor set * See Luke â— 36. 38. Acts 10. 13. publick annually-recurrent Fasts cannot fall under a just reproof 2. As this will conclude our Lenten-Fast lawful so that will appear farther so to be by the occasion of it which was the imitation so far as we can reach d That we might as far as we are able conform to Christ's practice and suffer with him here that we may reigne with him hereafter S. Aug. Ep. exix of Christ's example of fourty Daies abstinence e S. Mat. 4. 2. Whereupon saith S. Jerome f Ep. 54. ad Marcellam We fast one fourty daies in a fit or convenient time according to the Tradition of the Apostles To him accords S. Epiphanius in making it an Apostolical Tradition And for the Practice of it S. Basil g Hom. 2. Je junio may be spokesman for all the Antients where he saies that there was no Age nor Place but knew it and observed it h See in Doctor Fearley's Handmaid to Devotion Of the Lent-Fast in Lent 's Devotion à p. 588. ad p. 619. and p. 617 618. 619. in Answ to Quest IVth is shewed how our Lent-Fast differs from the Popish See also Doctor Field of the Church l. 3. c. 19. p. 106 107. and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dr Gunning in his most full and irrefragable Tract on this subject 3. For the Penance our Church mentions 't is that of the Primitive Church not of the Romish which had her Penance as well as the Popish though not the same whereupon it is most ignorantlie to say the best done of our Author from Penance in the general common to both Churches to make as if we concluded their Church to be the Primitive 4. The Primitive Pennance
was sackcloth ashes humicubations or lying on the ground c. which have authoritie from the Scripture and the Churche's Practice of old We have the Example of H. David for it a 1 Sam. 1â— 16. And David saies the H. Text fasted and went in and lay all night upon the earth On which words saies Grotius b in Loc. Fasting sying upon the ground c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 squalor d illuvies lying apart from the Wife vile garments weepings are the aliments of Prayer which all David here used as appears in this v. 20 21 24. See Isai 58. 5. of the daies of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is it such a fast as I have chosen to afflict his soul for a day e As 't is in Marg. Per diem significat exiguo teÌ„pore quid fit se affligere explicent sequentia Grot. in Loc. that is a little time to bow down his head as a bull-rush and to spread sack-cloth and ashes under him all which are mentioned as the usual Rites of Penitents To the same purpose we have also in the N. Testament 2 Cor 7. 11. a mention of the denial of themselves lawful liberties by way of Pennance for their inordinacies when some had the Censures of the Church inflicted on them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea what revenge What the Practice of the best daies of Christ's Church was in this concern appears very clearly by S. Epiphanius against the Heretick Aerius f Haeres 75. Concerning the service and long Penances of the Primitive Church see Grot. Discuss where he shews how much otherwise i. e. how tenderly the Calvinizers deal with notorious offenders than the Antient Ch. did 5. By all this it is more than manifest in spight of his contrarie avouchment that ab origine fuit itá it was so from the beginning To his Sixty eighth That our Book saies That Godly Discipline is much to be wished for where saies he is not that to wish Penance and Poperie Answ 1. If it be a Godly Discipline it deserves to be wished for and that it is not as he ha's not so he nor those of his combination in these matters shall ne're be able to prove or evict 2. We wish for the Primitive Penance g See Hooker l. 5. § 71. p. 154. Which 3. is ill joyned with Poperie 4. As to the word Penance it is of it self a good word the very same with penitence whence 't is corrupted or contracted 5. The place in Mat 3. 8. is verbatim thus translated h Do or make therefore fruits worthy of repentance penitence or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. penance The old Latine Translation which is elder than Poperie and ha's the approbation of many excellent Protestants a See John Boys of Ely Vet. Interp. cum Bezâ collat published by Mr Sandcroft P. Fagius Praef. in Veâ—s Chald. in Pentat Dr Walton's Pref. to his Introd ad Lect. ling. Orient p. 80. 81. where he cites Beza de Dieu Casaubâ—n Gâ—otius commending this Translation uses poenitentia not resipiscentia to translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it translates agite poenitentiam and that is the phrase of Antient Church-Writers 7. In that Office or Service whereout the Exception is made the word repentance is three times used once more than pennance 8. When he excepts in Marg here to the Curses in the Commination out of Deut 27. as being no part of the publick Worship to be performed by the Priests but onely done on Mount Ebal by four of the Tribes onely and concluding therefore not fit for the Gospel-daies Answ 1. A Rite supported with such a Pattern or Precedent do's not sure deserve to be condemned 2. 'T is answered that the place is a Type of the Day of Judgment that as all the People were to say Amen at their entrance into the Earthly Canaan to the Curses denounced against the wicked so all the Saints at their entrance into the Heavenly Canaan are to say Amen that is to approve of the condemnation of them b See Dr Savage's Reasons shewing no necessity of Reformation 3. To avoid which condemnation hereafter it imports us to condemne our selves here That therefore men may so do may be brought to humisiation contrition self-condemnation and exsecration of their sins is this powerful c Is not that her the Ch. of England's Exhortation â—n the Commination be ginning at Now seeing that all they be accursed c. so divine a delivery as the like in brief can scarce be shewed in the writings of any Church or of any Writer Is it not worthy to be most often read of every man woman and child c. And a little above Doth she not in a most wonderful divine manner declare as it were the summe of the everlasting doctrine of Jesus Christ in that Exhort Edm. Reeve's Christian Dovinitie c. c. 61. p 177. means of moving sinners to repentance being denunciations against particular sins under the Law attested by the People with an Amen of acknowledgment onely that every such offender is by the Law cursed and which without their acknowledgment will be true to all irrepentants and therefore nothing of cursing or imprecating as ignorant men but tender over their sins conceit inordered by the Liturgie as an awakener of such and all others out of their securitie and to hazen them to make out to the putting in practice all Christian means of repentance c. 4. After this we may dare to demand why this should not be exemplarie to the times of the Gospel which is both a Law d Christus non tantum ut Redemptor cui omnes fidant sed ut legislator cui obediant Conc. Trid. Sess VI. can 21. The Christian Religion was called in the best times of it Christiana lex and the Bishops Christianae legis Episcopi And all the antient Fathers liked the term well and took it upon them Bishop Andrews Serm XVII on Nativ on Ps 2. 7. p. 162. and has most formidable curses to all unreformed pertinatious sinners 4. They were the a Deut. â—7 14 the Levites that is some of the Priests the Levites Josh 8. 33 their Office was to teach Jacob God 's judgment and Israel his Law Deut. 33. 10. and is the solemn blessing was by the Levites usually Deut. 10. 8. so here the curses were by theâ— pronounced to the people A in sworth in Loc. Priests the Levites as appears v. 14. that were the onely men who were designed to curse And the ordinarie denunciation of Curses in time to come was charged as a Seruice especially incumbent on them upon the Levites alone of all men To his Sixty ninth The having of two pieces of Latine in one of the last Prayers after the Communion-Book Answ 1. How knows he that this Prayer was made for the ignorant and sure for the knowing 't is as lawful to pray in