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-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
ib. l. 11. r. decisive Timothie and Titus were not as appears by Scripture 1 Counterfeiters of holy Orders and so Preachers without calling But so was he a p. 2. 12. 2 Preached no seditious Doctrine against lawful Covernours But so did he saies my Author b â— 3. 3 Did not cheat and seduce poor souls by spreading errours divers years But so did he c ib p. 4. 4 Did not preach all they could possibly for the rooting-out of Ministerie branding the Calling as Anti-Christian and rendring the persons by all scandalous aspersions as my Informer languages it to become odious to the people â—ut so did he d ib 5 Were not like Demetrius and his fellow-tradesmen the whole devotion of whose worship the Silver-shrines took up Yet such was he e ib 6 Had not beside a Parliament yearly Stipend of a hundred pounds vast emoluments out of sequestred benefices the while protesting and vowing before God and men usually in Sermons that they never received a pennie for their pains and preaching But so did he f ib p. 4 5. 7 Did not by Preaching advance as other errours so the Millenarian errour with an intent to destroy Magistracie But so did he g p. 5 10. 8 Were not proud Luciferian Enthusiasts But so by several Instances he appears to be h p. 5 6. 9 Did not horribly blaspheme and abuse Scripture and vilifie Baptisme But so did he as appears oft i ib. p. 6. 10 Did not approve and be Saint Blasphemers and Debauche s or Felo's de se But so did he k â—b p. 7. 11 Did not teaâ—h thâ—t it were a good deed to cut the throats of all orthodox Ministers But so did he under the name of all the old Ministers l p. 8. 12 Were not incompassionate and â—ruel But so was he as appears manifoldly m p. 9. c. 13 Preached not against what they practiced But so did he n ib. decrying Tythes an gathering them 14 Were not unspeakâ—ble oppressors faithlesse dealers But so was he o p. 10 11 1â— 15 Were not obscene nor used spureous speeches especially in Sermons But so was he as oft appears p p. 7 â— But I restrain my self from the farther pursuit of this matter and propose it to the Reader whether the condemnation of our Church-Government and Service by such a person be not a very vocal strong advocate for it according to that of Tertullian concerning Nero a Sed â—ali dedicatore damnationis nostrae etiam gloriamur Qui enim scit illum intelligere potest non nisi aliquid bonum grande à Nerone damnatum Apol. adv Gentes c. 5. mihi p. 670. Whom saith he who so knows may understand that it was some grand Good that was condemned by Nero. In the next place after a Cast of his Billings-gate or Horse-Rhetorick which we leave as fit for a person of such a character as you have heard he will propose some Objections against himself for Bishops which he will have not to be many and any of them easily answered These are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uttered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but we may say Quid dignum tanto feret hic promissor hiatu Let 's behold Enter therefore his first Objection Obj 1. Were there not Bishops in the daies of the Apostles Was not Timothie Bishop of Ephesus and Titus of Crete To this he Answers There is no Scripture that proves either of them to be Bishops at all much lesse of those places To this we Answer 1. That we have spoke to this matter afore 2. We now shew out of the Scriptures the Epistles to Timothie and Titus that they were indeed Bishops 1 Because they are commanded and directed to ordain Presbyters by a wary and suspense Imposition of hands b 1 Tim 5. 22. Tit 1. 5. which S. Hierome c Exceptâ— ordinatione Ep 85. ad Evagr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Châ—ysost Hom. in 1 Tom. acknowledges to belong onely to Bishops 2 to restrain d 1 Tim. 1. 3. heterodox Teachers 3 to direct and promote publick prayers e ib 2. 1. to honour above others the Elders that rule well especially them that labour in the word and doctrine f ib 5. 17 against such as are accused to determine nothing lightly save under two or three competent witnesses h ib v. 20. 3 John 9 10. if Diotrephes were a Presbyter 6 to rebuke i Tit. 1. 5. the obstinate publickly in all men's fights for the terrour of others which can't agree to one Presbyter over another by reason of confusion 7 to correct or authoritatively redresse such things as are at any time wanting or out of order k 8 to deliver or commit such things as â— ib. v. 10. they had received from S. Paul to faithful men able to teach others a 2 Tim. 2. â— 9 to give rules concerning Christian Discipline b Tit. 3. 10 Now these things being for the most part to be exercised on Presbyters in the strict sense are to be exercised by none but Bishops 2. Peter du Moulin the Son tells us that his learned Father in his Bible full of Marginal Notes written with his own hand expounds one of the above-cited Texts Tit 1. 5. For this cause left I thee c. thus It must needs be that some prelacie c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was given to Titus over the rest of his Symmistae and the Right of Ordination As also what is said to Timothie Receive not an accusation against an Elder 1 Tim. 5. 19. do's seem to give to Timothie a Tribunal over Ministers Adde also that of the Angel of Ephesus d Rev. 2. 1. where is but one Angel mentioned though there were many Priests in the City saies he Nor if Superioritie were an evil thing would authoritie have been given to the Apostles over the rest These saith the Son are his private and serious thoughts upon that point wherein he sought no mans satisfaction but his own e See a Letter of a French Protestant about the Covenant p. 19 20. This Answer I thus draw-up into Argument They who are commanded to censure rebuke f See Epiphanius Haer. 75. and correct with all authoritie not to permit themselves to be despised to stop the mouths of vain and unruly talkers to represse foolish questions and vain bablings to excommunicate the refractarie and obstinate to try and provâ— those who desire the Office of a Bishop and accordingly as they are found worthy oâ— otherwise to admit or refuse them c. have the Power of Jurisdiction Spiritual i. e. ate Bishops in appropriate sense But Timothie and Titus are commanded to do these severals 1 Tim 4. 11 12. 3. 10. 5. 17 19 20. 6. 17. Tit. 1. 11 13. 3. 10. Therefore Timothie c have Power of Jurisdiction spiritual and consequentlie are Bishops His second
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
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
constituted under God Bishop or Overseer of the things without 3 Other persons as well as Moses and David might write Scripture if they could if God afforded them the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potentia they would not want the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potestas 3. Circumstances in these forementioned acts might be Extraordinarie the Substances not being so proportionably as to compose prayers by Inspiration is Extraordinarie but to compose prayers in general or with good and great assistances of the Spirit though not with that afflation or incitation from God which was peculiar to Prophets c. sure is Ordinarie But 4. he particularly excepts to the Lords-Prayer and though he will not deny but that any Godly man may use it as he granted of Forms universally above p. 2. yet 1. not as the manner is at the end of his own and 2. not as a Form But 1 why not at the end of another prayer what reason for his dislike of that course hath the Scripture determined in this circumstance Not at all at least he 's silent in the matter 2 That it is a Form he sayes will be hard to prove But though it be hard if it be not insuperably hard we hope the businesse may be atchieved b Quod â—ere fit non fit quod vix fit fit Vetus Grammaticorum Regula and with reputation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But why hard Why Because 1. It was delivered as part of Christ's first Mount-Sermon and as a direction like as he directs to fast c. at the same time c. To which we say 1. Though it were a part of his Sermon or Doctrine nothing hinders but that it may be a part of our Devotion c See above 2. And though it be a direction to pray yet as a Standard for any measure dry or liquid is not onely a Rule to other measures but may be used as a measure also it self and as a Scrivener's Copy containing all the Letters and combinations thereof may not onely be written-after in the use of other Sentences according to that pattern but may also it self be copied-out So that B. Prayer though it direct yet may it also it self be used as a formal Prayer 3. In this matter Christ begins with the Doctrine of praying in general and after sundry precepts and instructions proceeds to a particular Form After this manner c. which is well observed by the Arabick Translator exhibited in the late London-Bible where we find this division from v. 5. to 9. the Doctrine of praying Counsel about prayer then a Form of Prayer a Doctrina Orandi Confilium de Oratione Then Formula Orandi See Doctor Casaubon's Vindication of the Lord's-Prayer p. 20. 4. When Christ saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after this manner the very words however it hath been argued to the contrary from them give Christ to have intended a prescript Form however they importing so much he would have used some words to prevent our mistake if he had not so intended In ordinary construction when it is sayd You shall say thus the words that follow there b Go and say unto Pharaoh Thus saith the Lord oft in Exodus those very words there recorded were used by God to Moses when he commissioned him See also Gen 45. 9. See Amos 1 11. eight times are intended and no other 5. Otherwise had he intended onely a model he would rather for prevention of error have sai'd c Id ib. p. 27 28. Pray that your sins may be forgiven c. as elsewhere pray that your flight may be in the summer whereto sayes my Authour may be added that Emblem of a Formal Prayer Amen at the end for corroboration d Id ib p. 29. But then 6. S. Luke e Luk â—1 â— as if foreseeing that some would stick at and argue from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ha's used such words as leave no ground for scruples and evasions When ye pray say i. e. do it in haec verba use these words and syllables For what phrase is there to express such a meaning if this be not Besides in this of S. Luke the occasion would be considered It came to passe saith he as Jesus was praying one of his Disciples sai'd unto him Lord teach us to pray as John also taught his Disciples From which we gather that this was the custome of the Doctors of Israel to deliver some certain Form of Prayer to their Disciples to use as it were a Badge and Symbolum of their Discipleship at least S. John Baptist had done so unto his Disciples and thereupon our Saviour's besought him that he also would give them in like manner some Form of his own making that they might also pray with their Master's Spirit as John's did with their's For that either our Saviour's or S. John's Disciples knew not how to pray till now 't were ridiculous to imagine they being both sorts of them Jewes who had their certain set hours of prayer which they constantly observed as the third sixth and ninth c. Here Observe That this delivery of the Lord's-Prayer in S. Luke is not the same with that related by S. Matth. but another a See Doctor Hammond on S. Luke 11. 3. See Mr. Mede in his Diatribe on S. Mat 6. 9. p. 3 4 5. See also Doctor M. Casaubon ut suprà p. 31 3â— 33 34 35 36 37 38 39. at another time and upon another occasion That of S. Matth in the Sermon of Christ on the Mount That of S. Luke upon a special motion of the Disciples at a time when himself had done praying That of S. Matth in the second That of S. Luke in the third Year after his Baptisme Consider the Text of both and you shall find it impossible to bring them into one c. So as Joseph sai'd to Pharaoh b Gen xli 32. The dream is doubled unto Pharaoh because the thing is established by God in like manner the delivery of this Prayer was doubled to the Disciples that they and we might know thereby the more certainly that our Saviour intended and commended it for a set Form of Prayer unto his Church 2. He 'l prove it hard to be proved a Form Because the Evangelists differ in relating the particulars and S. Luke hath not the Doxology Answ 1. That if this Argument might take place when we celebrate the Lords-Supper we must not pronounce the words which Christ spake in that action for they are related in diverse Books c See S. Mat. 26. 26. S. Mar. 14. 22. S. Luke 22. 19. compared with 1 Cor 11. 24. 23. of the Scripture so that one of the Evangelists that registred them hath not Do this in remembrance of me 2. That this is a wrong Conclusion that we ought not to take heed to the words under pretence of the difference in them Contrarily whereas God repeats the same thing in diverse words by so much
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
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
as he was a Prophet or as it was a civil no Holy day But how knows he that He was a Prophet And would he trust the storie of the Maccab. that Judas who instituted the Feast of Ded c. was a Prophet And that it was a Holy-day see six Reasons in Bish And Serm on Esth ix 21. p. â—007 1008. wherein as to children matters were so minutely and particularly prescribed and enjoyned then much more is it lawful to set them apart now 5. His place out of Coloss would not have Christians condemned or sentenced for or by observing as types or shadows of Christianitie the Jewish Feasts new Moons or Sabbaths which being the sense of the words let him tell me how they intercommune with our Festivals I 'le not observe that Sabbaths about which some have made such a Jewish do is here put among the shadows that are to vanish in the presence of Christianitie b That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intire and continual Feast that a Chtistians life ought to be now under the N. Testament Orig. cont Cels l. 8. p. 404. See Bishop And against Traâ—k a speech inter opera posthuma the substance This may concern the supercilious impugners of our Festivals 6. We reckon Sunday as one of the Holy-daies c These to be observed for Holy-daies and none other That is to say All Sundaies in the year c See the Preliminaries to the Service-Book We call it not Sabbath because as Bishop White has observed * it 's no where called so by the H. Antients I have saith he d Treatise of the Sabbath-day p. 301 202. See him also in his Examination of the little Dialogue distinguishing 'twixt the mystical and spiritual Sabbath typed and represented by the Sabbath of the fourth Com c. p. 109. And ib. p. 37. applying this distinction not in a proper or literal but in a mystical and analogical sense diligently searched into Antiquitie and observed in the Fathers their form of speech when they treat of the Lords-Day and I find it far different from the usual language of the Fathers to stile the Lords-Day the Sabbath and that they by the name Sabbath either understand the old Legal Sabbath taken away by Christ or the spiritual and mystical Sabbath which was typed and represented by the Sabbath of the Fourth Commandement And when the Antient Fathers distinguish and give proper names to the peculiar daies of the week they alwaies style the Saturday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sabbatum e See Dr Heylin's Respondet Petrus about the beginning the Sabbath and the Sunday or first day of the Week Dominicum the Lords-Day 7. And yet in regard of that which is proportionable in our Sunday to the Sabbath we may stile it Sabbath so do's once or twice as I have observed Bishop Andrews f In his third Serm on Resur p. 406 407. and on Acts 2. 1 2 c. p. 595. So our Homilies Hom of the Time and Place of Prayer p. 102 164 166. Ecclesiastical Canons Can LXXth So in Edm Reeves Christian Divinity aliquoties See more instances in Ley's Treatise of the Sabbath ch â—5 per tot The Disciplinarians were went to style this the Sabbath a Jewish name The Rhemists on Rev. 1. 10. mislike the name Sunday as Heathenish Fishers Def of 〈◊〉 l. 1. c 3. p. 19. once our Canons of 1603. 8. As-to his Exception unto our dedicating one Day to all Saints we say â— if it be lawful â—s 't is proved to be to set a-paâ—t one Day in honour suprose of S. John c. then it must be likewise so to set-apart a Day for many or all 2. The reason of the Churche's so doing is because we can't particularly commemorate for the bâ—rthen every one of the Saints in whom God's graces have been ilâ—â—strious and because in those Feasts celebâ—ateâ— particularly we are â—ustly supposable to have failed in dutie thâ—oâ—gh infirmitie or negâ—igence And 9. not every thing that Pagans oâ— Papists do is evil or if it be vitiated by evil adherences or circumstances those being retrenched or redressed by us what remains being good is lawful and praise-worthie to be performed 10. When we place holiness and confidence of acceptation with God in the bare setting a-part such Daâ—es or even the services performed on them without reformation of life the wash you make you clean c. then Isaiah 1. 12. is appliceble to us in this matter not otherwise or if it be it is to the treading Gods Courts c. too To his Ninth Unwarrantable The Ministers being called Priests Answ 1. By referring to our Answ to his Ninth Reas against our Lit 2. By adding that S. Paul implies a 1 Cor 9. 13. that the Ministers of the Gospel might be intitled Priests They which minister about holy things live or feed of the things of the Temple c. his reasoning being deduced from the Priests Temple Altar They which wait at the altar are partakers with the altar therefore or so c. 2. And it is the style used by the b â—ven in B. Ignâ—tius s Epistles we read onlesse we list to beâ—ieve Veâ—â—lius legâ—â—s Ep. â—â— Phâ—ladelâ—henâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ep. â—â—â—myâ—nenses H. Antients whose Discourses of the Ministerie are enstyled of the Priesthood c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De â—â—â—â—dotio 3. 'T is Bishop Downham's Observation men skewing at the word Priest onely because used in the Church of Rome that if we had differed from them so it had been by styling Ministers Sacrificers no offence had been taken thereat so slight and easie is that legerdemain which will serve to delâ—de the vulgar as was excellently observed by the golden pen d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—ied 1â— mihi p 133. of K. Charles I. Besides 4. there 's onely a change of the Priesthoâ—d e Hebâ— 7. 12. See ◠〈◊〉 l. 4. â—4 no abolitoon or nulling of it and so a Priâ—sthood and so the word Priest still lawful 5. But to an Obj. pleadâ—ng for the word Priest from 1 Pet. 2. 9. a royal Priesthood and for â—hat of Clergie from c. 5. 3. he Replies It 's to be meant of all f Then from Rev. 1 6 we may â—â— well argue 〈◊〉 there shâ—uld be no King in 〈◊〉 Compaâ—e iâ—â—â— â— with c. 60. 21. â—â—e also â—er 33. 17 Believers universally to which I say I what if as we need not so we produce not though he do's this place of Scripture to prove the lawfulnesse of the word Priest in our sense of it 2. This place yet may be applied fairlie to that end for it speaks of no other thing than what is affirmed in the very same words of the Jewish nation Exod 19. 6 where yet God had his Priests and high-Priests also a See this place â—â—ply 〈◊〉 Bishep Tâ—ylor's Clerus Dâ—mâ—â—â— Of the Divine institution of the Office
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
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