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
Papists and he asserts the equal fitnesse of every Minister to judge of the meetnesse of the times to read it Answ 1. To do as Papists do is not as abovesaid no not though T. C. would rather have us symbolize with Mahomedans reprovable but where their practises are in vitio and reprovable of which sort this is none 2. It is rather a comportance with the Greek Church which keeps those daies more solemne Fasts because the Bridgroom was then taken from us sold by Judas on Wednesday and murdered by Jews on Friday d Constitutious of the Apost v. 14. vii See also Epiphanius â—dv Aâ—â—ium which are very excellâ—nt grounds of Fasting Humiliation and Litanie that is earnest prayer 3. It is the Charge of the Ordinarie to appoint when the Litanie is to be used extraordinarilie e Inasmuch as nothing should be done but by publick câ—â—senâ— and authority not ordinarilie And 4. it's extraordinarie presumption and folly to assâ—â—mo and think every Minister or himself as wise and discerning of the times as a Father and Bishop of the Church the superior Ordinarie so far excelling in years use of things judgment gravity inferiour Priests ordinarilie much more as all those Fathers jointly and authoritatively acting To his Twenty second Because in the Litanie the Minister propounds the matter of the Prayer but the People pray Good Lord deliver us c. Answ 1. But sure what the Minister utters then is part of the Prayer the matter as well as the form being part of the compositum and the Minister too do's or may softly pray what the People say 2. Were it not so let him tell if he can what harm there is in it For not onely in this quarel'd but nonparel'd a Of all pieces of Service give me thâ— Litanie it 's so substantial and powerful that it is able to make a man devout by violence it commands a zeal and seizeth upon the soul of any impartial hearer D. W's Vindic. c. p. 32. The Litanie saies one is a common treasure to all good devotion In caeteriâ— alios omnes vicit in hoc seipsam said of Orig. in Cantic piece of our Liturgie but in the Prayers before Sermon all that are not voluntarie but under precept of our Law this course of suggesting the matters or heads to the hearers to be by them summ'd up in the Lords-Prayer was not unusal heretofore and is now in some use b See Mr Sanderofts excellent Sermon on Tit. 1. 5. and 't is called moving the people to pray or bidding of prayers Some footsteps c See Dr Heylin's little Tract on this subject at the end of his Historie of Liturgies of which practice are to be found in Bishop Andrew's Sermons 3. All liberty though he would insinuate the contrarie is left to the People to utter any holy and wholesome prayers in private I am sure the use of the Liturgie save in the late evil daies was cheerfully permitted both in publick and private That which he aims at I suppose is that it was not permitted Schismaticks and mal-contents to haunt and heard together in houses under pretence d Quorum tituli remedium habent pixides veâ—enum Lact. l. 3. c. 15. of some Apothâ—caries boxes of God's Service and there to utter their stomachs against established Laws and Governours both in Church and State under the mark of dispensing and partaking God's Ordinances Forgive us this wrong Hac licentiá omnes deteriores sumus 4. Whereas he excepts But women are not permitted to speak in the Church that is saies he to pray citing 1 Tim. 2. 11 12. I must needs cry out Cor Zenodoti and then seriously tell him the Apostle speaks 1 Cor. 14. â—4 particularly of Prophecying and teaching and in 1 Tim 2. 14. he layes down it 's true a morâ— general rule but yet such an one as forbids onely all such speaking as in which authoritie is used or usurped over the man Now when the woman praies in our Assemblies do's she I demand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Note here that to speak in a Church-Assembly by way of teaching and instructing others is an act of superioritie which therefore a woman might not do because her sex was to be in subjection and so to appear before God in Garb and Posture which consiâ—â—ed therewith that it they might not speak to instruct men in the Church but to God she might Mede Diaâ—ribe on 1 Cor 11. 5. p. 249 usurp authoritie over her husband or do's she prophecie or preach To his Twenty third The many Tautolâ—gies in it Good Lord deliver us being used 8. times c. and the use of the Lord's-Prayer at least 4. times in Morning-Service which is vain repetition forbidden Mat 6. 7. and condemned by us in Extemporalists Answ 1. This to do is most perfectly lawful from the example of our Lord within no great space praying in the same form of words thrice * S. Matt. 36. 44. And from the precedent of H. David in Ps 136. where every ver 26. in number is closed with For his mercy endureth for ever 2. It comes not under the censure mentioned in that we do not lengthen our Prayers with idle tautologies after the manner of the Heathen as thinking for so did they we shall have our Prayers granted through multiplicitie of the words used or by the long noise †Kings 18. 27. thereof or that we shall make them more intelligible to God 3. Our Forms are perfectly faultlesle whereas the battologie condemned by Christ in the place above meant * S Mat. 7. 8. as the best Glossarie tells us Polylogie Argologie Acyrologie long idle unseasonable talking or forms and therefore in Munsters Hebrew the sense of Christ's prohibition is in these words Do not multiplie words unprofitablie 4. Whereas 4. our Authour and such as he by their long confused incondite prayers would perswade us that they thought much babling after the Heatâ—eâ— manner were acâ—eptable to God and took it according to the Pharisees imagination of long Prayers S. Mat. 22. 14. to be a part of holinesse In which saith the Bishop of Wiâ—chester b Sermon of Woâ—shiping 〈◊〉 p. 37. who so marks them shall â—ind they commit both faults that of the Pharisee in tedious length procuring many timeâ— nauseam spiritus a dâ—ngerous passion and the other of the Heathen in fond repetitions tautologies inconsequences and all the absurdâ—â—ies which may fall into such manner of speech Adding Cyprian saith it was ever in Christs Ch. counted an absurd thing which some count their glorie ventilari preces inconditis vocibus 5. That the Lords prayer is oft repeated a I have known as great Puritanâ— as any were use the Lordâ— Prayer twice at every Sermon in the beginning at the end Montagu's Gagg p. 323. ha's this most reasonable account Christ commands us when we praâ— solemnly to say his prayer Now in our Book
â—orty fourth That we say in a Prayer b After the Communion those things which for unworthinesse we dare not ask which taies he is contrarie to Scripture Answ 1. Hereby we acknowledge that we ought not in respect of our unworthinesse howbeit for the Merits of Christ we ought to approach the Throne of Grace And this satisfies his Texts c Jâ—hn 16 2â— c. Eph 3. 12. 1 Joh 5 14. 2. The good Ceâ—urion's d S. Matth. 8. 8. Lord I am not worthie c. and S. Peter's e S. Luke 5. 8. Depart from me for I am a sinful man O Lord do more than countenance this expression in Prayer 3. What is here imported other than what fell froâ— H. Daniel's mouth f P. Daniel 9 18. Spes mihi magna subest dum te mitissime Caesar Spes mihi respicio cùm mea facta cadit Ovid. For we do not present our supplication before thee for our own righteousnesse but for thy great mercies 4. Wherever sin is inherent and a fighter there must be necessitate causae sin being an actual cause an unworthinesse of God's favour and blind g This refers to that part of the Collect not here excepted to and for our blindness we cannot ask ignorance not in necessarie precepts of Faith but in Contingents with what particular blessing when where how God will blesse sinners 5. That which we for our unworthinesse are afraid h When we say which we for our unworthinesse daâ—e not we intimate that yet we dare through the dignitie of Christ Accordingly in another 〈◊〉 we say which our Prayer dare not presume to ask For fear see Prov. 23. 14. Phil. 2 12. Is 6. 3. To doubt in regard of Christ is diffâ—â—ence to demurre in regard of our own imbeciâ—itie true lâ—wsinesse to crave our Prayer is that God for the worthinesse of his Son would notwithstanding vouchsafe to grant The knowledge of our own unworthinesse is not without belief in the merits of Christ 6. Our fear excludeth not that boldness whiâ—h becometh Saints And if our Author's and the late Deformers-their bâ—lanesse or familiaritie with God savours not of this fear it approaches too nigh to that irreverent confidence wherewith true humilitie can never staâ—d i See Hooker l. 5. 47. p. 278 279. But 7. let it be considered whether Bishop Prideaux nick'd it not when he said Haply our Reformators fear lest they should approach God too submissely and humbly and therefore the Centurion's and Peter's expressions of humilitie do not make for their sanctified palate k Non itâ— fâ—cit 〈◊〉 salivam Fase Controv. p. 243. To his Forty fifth Our Rubric's saying That if necessitie so require the Children c. Where saith he Christ and the Apostles mention or such necessitie Answ 1. I have spoken to this already a little above 2. Chriâ— do's mention such a necessitie S. John 3. 5. Except a man be born of water c. Where Christ's affirming the no possibilitie of entring the Kingdom of God without being born again both of water and of the Holy Ghost and not of one of them cannot be doubted to make Baptism regularly and directly necessaries I believe one â—aptism for the remission of sins Consâ—antinâ—pel Creed 3. To what here he saies of Augustine and Ambrose to whom he might have added Jerom their not being baptized till about the Age of XXX Y therefore in those times they judged not such a necessitie of Baptism I say 1 He never defers any authoritie or regard to the Fathers-their either Positions or Practises but onely when they seem to make for him 2 Do the Producers of these Instances assent unto and approve them and define it thence imitable and examplarie not to baptize any before that Age 3. Baptism in those Fathers times and before their Lirth was â—fforded Children and deemed as necessarie to them as we repute it 4. S. Austin's Doctrine is confessed to be extremely â—â—trarie to the delay of Baptism in Children whence he was styled the hard Father of Infants 5 And the grounds of deferring the Baptism of some in thâ—t Age were not such as were allowed by the then present Church but â—ffects of the opinion of a greater not of the â—esse necessitie of Baptism and so the unfittest evidences that could have been pitched on to infer the desired conclusion But I earnestly refer the Reader to that b Being the IVth of his VI. Quaere's p. 239. And for this great Author 's opinion about the Necessitie of Baptizâ—ng Infants see particularly p 221 232 233 234 235 236 237 239. 242. 300. most admirable irresistible Treatise of Infâ—nt Baptism by Dr Hammond 6. To what he saies That our Private Baptism is contrarie to that of Christ and John's we say 1 our Church conforms as much as conveniently may be to the usages and cusâ—â—ms of Primitive Antiquity yet in case of necessitie which defends what it constrains and poursuing Christ's Rule I will have mercie and not sacrifice S. Mat. 12. 7. She permits and provides that a Child may be baptized in any decent place at any time 2 There 's nothing obâ—ectable against this care and indulgence of the Church who chooses rather to omit solemnities than endanger souls by wanting the essentials which solemnities are also added if the Child lives c See first Rubâ— in Private Baptism 3. It 's possible that though not our B. Lord who is recorded not to have baptized at all d S. John 4. 2 yet the Apostles might baptize privately though they are recorded to have baptized in publick and not recorded to have so done in private a Unless these may pass for Pâ—v Baptitigings Acts 8. 36. Acts 16. 33. 4. We may by by a Violentum thus retort the Argument The practice of the Apostles was to baptize at any time as occasion required and in fountains and rivers Therefore c. To his Forty sixth Unwarrantable That Red Sea is said to figure Christ's holy Baptisme Answ 1. And doth it not so Is it not expresse Scripture 1 Cor 10. 1. Moreover brethren I would not b See Hooker l. 5. p 319 320 321 〈◊〉 that ye should be ignorant how that all our fathers were under the cloud and all passed thorow the Sea 2. v and were all baptized unto Moses in the cloud and in the sea 6. v. Now these things were our figures c So in Marg 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the sea therefore was a type figure c. of Christ's or our Baptisme or the sea did figure Christs holy baptism Baptized as in the cloud so in the sea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 When he saies It rather signisies the miserable estate of sinners by nature out of which Christ loads them we say But sure the slaverie of Egypt signifies that as the Devil is the spiritual Pharaoh c. and Moses leading them c. Christ's redeeming them