admirable Bishop Andrewes that will tell him b Sermon of Worshipping Imaginations p. 37. That without Set Forms which are tantomount to him we are dealing withall with Liturgies we cannot serve God in spirit whereof his reason is because saith he it is plain that those that give themselves to imagine c Concerning their stops and humines and demurres of humane imperfection intituled to the unutterable groans of the spirit among the ablest of this opinion See Thorndike of Assem p. 216. 217. See also p. 218. And Dr Laâ— Wom Beaten â—yâ—e c. p. 16 17. prayer at the same instant do so occupie their minds with devising still what to say next their spirit is unfruitfull a The Minister may better pray reading than they pray studying as they must aâ— where is his zeal when he hath sense to look and scarce knows what comes next Mr D. Whitby 's Vindic. of the Form of Com. Prayers c. p. 27. no lesse than the others Papist understanding And both these 1. the understanding of the mind 2. and the affection of the spirit are there necessarily required Neither will the Scriptures he cites afford him the least countenance for this his daring charge Worshiping in spirit c. S. Joh. 4. 20 24. being set in opposition only to the appropriating of worship to some singular places Jerusalem or that Mountain b See Josephus lib. Antiq. XII c. 1. not to bodily worship nor is producible as any apologie or excuse for the omission thereof c The Reader is intreated â—o see Mr Mede's Diatribe on John 4 23. where p. 198 199 200. he asserts the commendablenesse yea requisitenesse of bodily Worship under the Gospel shewing that this Text is abused as alledged against it and gives us two interpretations of it the first p. â—01 is That to worship God in Spirit and Truth is to worship him not with types and shadows of things to come as in the Old Testament but according to the verity of the things exhibited in Christ according to that Grace and truth came by Jesus Christ See the same Evangelist c. 17. v. 17. and Ephes 1. 13. and Rom. 15. 8. no longer with bloody sacrifices and the Rites and Ordinances depending thereupon but in and according to the verity of that which these Ordinances figured c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saies Eusebius Demonstr Evang. l. 1. c. 9. and correspondently diverse other of the Antients The second interpretation which the said learned Mr Mede most approves is in spirit that is conceiving of him no otherwise then in Spirit And in truth that is not under any corporeal or visible shape as of a Dove 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not fancying him as a Body but as indeed he is a Spirit See Rom. 1. 25. Amos 2. 4. Isay 28. 15. Jer. 16. 19. From which latter sense he frames this argument for bodily Worship To worship what they know as the Jews are said to do and to worship in Spirit and truth are taken by our Saviour for equivalent else the whole sense will be inconvenient But the Jews worshipped not God without Rites and Ceremonies who yet are supposed to worship him in spirit and truth Ergò to worship God without Rites and Ceremonies is not to worship him in spirit and truth according to the meaning here intended This is his demonstration p. 209. The Homily against the peril of Idolatry p. 3. peculiarly applies the Text against worshipping of God in an Image however frequently vouched by sundry Asâ—matists and by a lusty wrench directed by them against the conjunction d Adoratio corporalis in Spiritu fit in quantum ex spirituali devotione procedit ad cam ordinatur Aquinas 2dae 2dà qu. 84. art 1. There should be such correspondency 'twixt soul and body as between the Living Creatures and wheels When those went these went c. Ezek. 1. 21. See Ps 95. 6. S. Luke â—â— 41. Rev. 4. 10. and 11. 16. See Bishop And. on Comments Addition 8. p. 103. of the body with the spirit in the service of God And yet never that I before heard of was it urged against Set Forms for so he takes Liturgie as is apparent p. 4. l. 9. And then for his other places Isaiah 29. 13. not 33. it serves as little to his turn for 't is boundlesse calumny to say That all those that use the English Common-Prayer-Book honour God onely with their mouth or lips without the application of their heart and for the latter part of the Text their fear towards me is taught by the precepts of men 't is onely a perstriction a Homines nempe à Deo non instituti qui in nudis ritibus sine animi emendatione cultum Dei collocant Tales doctores erant falsi illorum temporum prophetae Grot in loc or rebuke of the false Prophets of those times as men who being not ordained instituted or sâ—nt of God placed the worship of God in naked rites without the betterance or amâ—ndment of the Soul Now whether all that love the Liturgie be men of this sad character and base alloy I leave to the conscience of this Objecter to passe verdict when he communes with himself in his Chamber and is still His Fourth Reason is Because that onely which is needfull in the service of God is to be made c. A worthy reâ—son But he abets it out of Act. 15. 28. It seemed good c. to lay upon you no greater burden then these necessary things Was ever Scripture more sottishly applyed For shame know or acknowledge that those words concern a particular emergencie and case the danger of the tender-Jew-Christians being scandalized galled or averted from Christianity if those Precepts given to the Sons of Noah Of obstaining from meats offered to Idols c. as they follow vers 29. were not for a while observed by the Gentile Converts Now will this Author against his own marginal Rule p. 12. argue from a particular to a general and because these onely Necessaries such in that juncture or at that turn were then imposed conclude that therefore a Form of Prayer must not be made or imposed because none of these or not necessarie as these were at that knot of time 'T is pity to insist longer and distinguish of Necessary or Necessity that some things are necessary to the Beeing or absolutely others to the wel-Being comparatively on condition or in a more remiss degree Who pretends that Liturgies are absolutely necessary or to the Being Of what needfulnesse Liturgies are see in the Preface of a Church or Child of God as such but then to the solemne publick worship of God they are very hugely requisite and needfull if that signify as sure it do's lower than necessary and which Mr. P. when necessary was in the Text of the Acts ha's put in his proposition instead thereof as ashamed sure to pretend that every thing in the service
that they shall not kneel at the Eucharist that they shall not bow toward any place I now would know upon what authoritie of Gods Word are these Cerimonies defiâ—ed by them and shall not adde that the last is an impracticable injunction to bow and not to bow to some place the middle one is not possible to be evinced out of Scripture though our Author would have it so because 't is said Christ sate down a â— Luke 22. 14 Si superveâ—iatquisquam cum lectio celebâ—atur adoret tantuÌ„ Deum aurem solliciâ—è accommodeâ— Iside Hispalens de divinis Officiis l. 1. c 10. when that was to the Passeover Supper but what His Gesâ—ure was at the Ministration of his Own Supper is not there recorded and sitting as there is not fit posture for distribation oâ— benediction and the first is contrarie to Catholick practise 5. One of his Instances is about Preaching of which I ask Are all the Circumstances and Modes of that defined also Where do's the Scripture appoint the choice of such oâ— such a Text where the Division of it into parts handling the parts in such a Method Doctrines Reasons Vses Motives c Adde that it shall be an hour or an hour and haâ—f long that it shall be read or said â—y heart c. Catechising is sutable to preaching concerning that where do's the Scripture determine the Mode that it shall be by the Method of Questions and Answers that the Catechism shall be divided into LII §§ answerable to the Sundaies in the Year among the Jews the division of the Law into b 2 Tim 4. â— LIII or LIV. greater Sections and the subdivision of these into lesser Where do's God enjoyn the mode of reading Scripture by Chapters and those as distinguished into Verses though Reading of H. Writ be a religious act of Gods prescription Mr P. I shall suppose is a singer of Psalms or Hymns in Metre but where do's Scripture determine the Circumstance of Meeter and setting â—â—nes to them 6. Let it be considered that God ne'r prescribed in Humiliations the use of sackcloath and ashes yet used it was without reproof and Christ alluding to it d See above confirmâ— it semblably we may refer it to consideration that he that was the Master of the Feast having his Feâ—st-robe onely on should wash the feet of those that were with him where is it inordered and yet our â— Lord did so e S. John 13. 15. Consider again that the Fasting on every Festival Day till the sixth hour is no where commanded the Jews and yet by the words f Acts 2. 15. of S. Peter it is signified without any tex upon it These and more g See Hocker l. 2 p 94. that might be added are Circumstances if not more as no where determined so no where reproved but allowed 9. There were several things ordained by the Apostles which now are antiquated and none that are sober and consâ—stent in their brains think meet to observe them As who now deem themselves under obligation to abstain from blood h Acts 15. 20. 16. 4. fears to eat a Pullet that has not its neck not broke but chopt-off that it may bleed though some Souldiers of the Sectarian Army were so fond to say the mildest as scrupulously to observe this a See Edwards's Gangraena second Pâ—rt â—ho now observes the Agapae b S. Jude â— 12. or Love-feasts or thinks meet thâ—t the Eucharist should be celebrated c 1 Coâ— 1â— â—0 See Bâ—shâ—p Aâ—drâ—ws 's Sermâ—n Of â—orshipâ—ng Imagâ—nations p. 39. after Supper By all whiâ—h sâ—verals it appears that Examples in Scripture are not alwayes 〈◊〉 determiners of Circumstances 10. Let me annex farther and fâ—â—â—lly for this that as is already observed he would have Kneeling determined as the circumstance of Praying But as the slovenly â—â—rectorie never imposes the Gesture so all of that Batch of men and oâ—her preâ—â—nded Illuminatees seldome or never in publick use it God's House d See Mâ— Mede's Dâ—scourse called Churches both in and ever since the Apostles times p. 3 3 4. being more vile with them then their Parlours oâ— Closets you would deem them Oliphants and you would not suppose that Characterism of the Presbyterian publick Worship too abhorrent from truth which â—â—yes 'T is sitting still and hearing of Sermons To a Third Argument of ours draw'n from Forms of Praises as namely a Psalm or Song for the Sabbath day e Psalm 9â— and a Prayer of the afflicted f Psalm 102. Moses 's Song after deliverance from Egypt and the Red Sea h Num 6. 23 Prayers for blessing the People g Exo 15. 33. and finally our Lord's Prayer i S. Matth 6 9. He will Return many things after acknowledgment of what none will thank him for viz. that there were such Psalms c. composed by the Servants of God by way of Exception but such as are worthy no manner acceptation as 1. That they were moved by the H. Ghost and were infallible And what then what why then we must not use their infallible Forms or then we may not compose Forms according to their Patterns and the tenour of the H. Word of God If so he must pray no more for it 's too sure he 's not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moved carried of the good Spirit nor of an infallible Spirit 2. That they are become Scripture and so written for our learning Answ 1. And why not for our devotion also Henceforth let not Mr. P. intersperse oâ— interlace Scripture-passages in his prayings â— If all Scripture be given that the man of God may be perfect throughly furnished unto all good works then either to present worthy and acceptable prayers unto God is no piece of his perfection or of a good work or else Scripture-patterns of Prayer or Prayers may be used by him in order to the discharge of his whole duty towards Souls to his furnishment for all turns and enablement 3. He excepts that this is to argue from an Extraordinarie to an Ordinarie practise which sayes he is not right bringing instances to shew the illegitimacy or absurdity of this processe Answ 1 But do's not this Weapon cut the throat of his own practice The Sermons of the Prophâ—ts and Apostles were Extraordinarie Ergò Mr. P. must not preach nay their Prayers and Praises were so therefore he must not pray or give praise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It 's pity to detain my thoughts or my Reader 's eyes with such stuff 2. To his Instances 1 It was not Extraordinarie that Moses should command punishment of death to be inflicted on Idolaters 2 not Extraordinarie for David to order the external matters of God's service as Constantine said a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb de vit Constantini See Doctor Hammond's Answ to Schisme disarmed c. 5. 6 sect 9. 11. per tot of the pâ—wer of Kings in Chuâ—ch-matters I am
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 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
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
what affinicie hath this to our imitating a Jewish Practice qualified as above onely as decent or advantageous not as any waies necessarie nor as importing our obligation to that Law now by Christ abrogated But how saies the Obâ— by himself propounded can they Choristers Organs Altars Sacrifices Oblations Purification of Women Garments c. be Jewish and yet Popish To which he Answers very well for the Bapists are in a manner perfect imitators of the Jews c. Answ 1. For imitation of Jews how far it may be lawful to imitate them in their Usages we saw but now 2. For imtation of Papists as our Vsages are here and elsewhere branded for Popish to be Popish is no more than to partake of the maners customs oâ— ordinances of the Popes which when in plain terms it is not forbidden in Scripture how should it come to passe that to partake of them must needs be unlawful For the Popes were the Bishops of Rome of which the foremost or leading ones having both for Doctrine and Conversation been glorious Members of the Church of Christ the Church of Rome grew so renowned as that for judgment in Religious matters they bare away the bell of Reputation and were to these Western Churches the makers of many wholsome Ordinances in Religion and the eminent supporters thereof Now Corruptions after growing among them though their depravations ought by all means to be disâ—arded yet are not their Ordinances therefore corrupt or rejectable because they were the Acts of Popes but as things by them enacted or acted contrarie to the Word of God So that they are no farther unlawful then as they are demonstrable to to be repugnant to that Cynosure or Rule And if this cannot be shewn we may no more for Respect of Persons though Popes a Isai v. 20. call good evil or evil good than for personal regards we may violate God's Commands Nor is it more to be abhorred as a Popish Corruption to use the Ordinances of Popes or practise the Vsages brought-in by them provided they be not evil in themselves than the Blessing of God's People in the words Balaam blessed them withal is to be detested as a Balaamitish Corruption The condemnatorie Names of Popish Jewish Heathenish c. intend onely that the thing condemned communicates in the nature of those things wherein they were especially corrupt respectively and not of their Indifferent actings and much lesse of the nature of their Excellents Whence 't is clearly conclusble to be Popish as neither to be Jewish c. simply is no argument of necessarie faultinesse It must be proved therefore before any charge of evil is affixable on these things or usages wherein we inter-commune with the Papists that they are Popish in appropriate maligne sense which will not can not ever be done as hath partly appeared already and when farther instances shall be musiered will be made apparent in them also 2. I have spoke to that prejudicate misprision as learned and very worthy Mede b Diatribe on Matth 6. 9. Luk. 9. 2. p. 75. 76. See also the same learned man among his Posthame Pieces in a Letter of his to Mr Herthb p. 663. where he gives instances of this In things for which we find no new ruâ—e given in the N. Test there we are referred to the analogie of the Old Id Diati part 3d of the Holiness of the Church p. 53. calls it of many That the measure of truth and falshood best and worst is the greater or lesser distance from Popery when as Poperie also contâ—ineth much of Chrâ—stianitie or that which is most destructive of the man of man of sin is alwaies most warrantable and safe to be imbraced If it were there be some in the World whose Religion we would be loth to admit of that would be found more Orthodox and better reformed Christians than any of us all 3. It 's Calumnie in exaltation to say it was the aime of some of the late Bishops or that they intended to unite England to Rome as is visible to all whose eyes are not bleared or seeled with envie or malice by the writings and carriages of several Bishops and Doctors that were most under that imputation from the Plebs and Plebeian tribuntian-spirited Priests I might instance the R. F. in God John Bramhal a Answer to De la Militiere Tract of Schism Replication to the Bishop of Chalcedon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Primate now of Ireland the R. Bishop of Durham Dr Cosens b His worthy work on the selves Apocrypha of whom Mons Daillè the famous French Minister said c Bestiae sunt quidem fanatici c. Dr Heylyn's Examen Historicum p. 294. They are beasts and indeed Phanaticks who suspect him of Popery from which you will scarce find any more estranged together with others many whose recital would be needlesse or uselesse So that 4. there 's no fear of the present Bishops even when their wings are grow'n as he insinuates with little charitie that they would endeavour to bring England to Rome if they be like their Predecessours or but constant to themselves To his Eleventh Argument Because Diocesan Power is more than the Apostles exercised either joyntly or a-part they not imposing their Canons but onely recommending them Act 15. 29. Answ 1. I have shewn that they did exercise more power than our Bishops 2. The words from which if ye keep your selves ye shall do well which he will have to be a recommendation as distinguished against â— Decree was a Decree so styled by himself and by the holy writer of the Acts c. 16. v. 4. delivered them the decrees for to keep that were ordained yea who durst have refused what he saies was but recommended without guilt of sin 3. The injoyning them those Abstinences is called a laying upon them a great burden of necessarie things d v. 28. 4. What they thus decreed or inordered whether consigned to Scripture which yet these were or not were equally binding as-to the conscience where the matters were of the same alloy and therefore he talks weakly to say they imposed not their Canons except the pure Scripture the true Rule c. 5. Seeing the Government of the Church is committed to the Bishops Hebr 13. 17. and there is no government without right â—â— ordain or constitute some certain things therefore Bishops with theâ— Presbyters in their own Church and in Council in many Churches may constitute some things though not according to Divine Right nor so as that their Constitutions should be equalled to Divine Lawe much lesse prefer'd before 'em but 1 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to that Precept 1 Cor 11. 16. 14. 33. 2 for averting scandals of the weak to which matter that Decree Act 15. 20. is usually refer'd 3 for the better gaining of minds to Godlinesse of which relation are the stated or set Fasts used through all the Churches in the World
in manifold Instances which who imitate will not easily erre For such Instances I refer to the Margine a Numb 6. 23. Hos 14. 22. Joel 2. 17. Num. 10. 35. illustrated as it were by H. David 's Commentary Ps 68. Deut. 27. 12. The Psalms also of David are for the most part liturgical as 92 intitled For the Sabbath Ps 95. For excitation to Devotion the fifteen songs of Degrees after Ps 119. and others very many as appears by their Authours Titles musical Instruments wherewith the publick worship was celebrated See also 2 Chron. 29 30. See the learned Thorndike of the service of God in religious Assemblies c. 7. p. 225 226 227. 2. Consider the Practice of the Jewes since the time of Ezra who constantly used set and Prescribed Forms of Prayer by way of Liturgy That certain Forms of Praying 18. in number which were at length enlarged to an 100. to be used in the dayly service which should be said every day by every one by Law or received Custome were instituted by Ezra and his House that is his Consistory his one hundred and twenty Collegues to the end that they might be learned by every man that so the Prayers of the unskilfull might be as perfect as of the most eloquent is the assertion of the learned Mr. Selden in his Notes b P. 411. 43 44. 49 50. on Eutychius the Patriarch out of ancient Records of the Jewish Nation To which instance or consideration belongs also the Samaritans Liturgy which the Jewes complained to have been taken away from them by the Emperour Adrian c Adde the Sedar Tehillim yet in use with the Portugal-Jewes and the Symbol Rambam which the learned Buxtorf affirms to have been taken out of the Liturgy of the Jewes 3. Consider that our Blessed Lord prescribed a Form as I prove and vindicate in the Book to His Disciples which that the Apostles afterwards observed in their holy Assemblies it is upon constat from Justin Martyr d Apol. 2. Tertullian e Apologet. c. 30. a learned and curious Antiquary and others recited by the most honest George Cassander in his excellent Work about Liturgies 4. Consider that there are exstant the publick Liturgies both of the Greeks or Easterlings where Popery never reign'd and Latins Apostles Fathers and their Successours which are for the most parts of them ancient and evidently report to us the usage of those golden times of the Church f See Pamelius 's two Tâ—mes about Liturgies and Cassander as above 5. Consider what infinite absurdityes and mischiefs will follow on the want of Liturgies and the permission or abandoning of publick Prayer to the dictate of the private Spirit as 1. that there will be almost as many distractions in the publick Worship as enthusiasms motions inspirations pretended of the Assemblers 2. That neither the idiote or he that occupies the place of the unlearned as we translate 1 Cor 14. 16. no nor yet the most skilfull will be able to say Amen safely to the extemporate and uncertain conceptions or effusions whether of prayer or thanksgiving 3. That the ignorant Plebs will be deprived of due instruction in things sacred and of God which for the most part is inculcated a Colos 3. 10. teaching and admonishing one another in Psalmâ— and Hymâ—s c. into them in the Liturgie publickly repeated 4. That the hungrie raw trashy and empty invention of every man will take precedence of the deliberate mature and weighty examinations and discussions of the Church 5. That the communion of Saints in joynt united supplications and confessions a thing as well most acceptable with God as most prevalent will be wholly voided and outed 6. That drowsinesse and non-attention will steal upon the hearers while they have no task no share in the service onely graze and stare and hang yawringly on the incertain pumping fluctuating endeavours and wandring moveable desultorie roving stragling confused wild spirit of the Prayer-inventor 7. That orderlinesse and decencie in the choice of such things as in the Sacred Scriptures are to be proposed to the Assembly or to be sung will utterly fall Now if Psalms and other Musical Pieces were to be poured forth with the same extemporary suddennesse an unbeleever entring into the Assembly would rather deem such worshipers to be mad than that he indeed saw His worship to be celebrated who composed and disposed all things in order number and measure 8. That the Church flatly against God's word would be necessarily drawn into Sectarisms and division when all is to be left to the gifts and arbitrarie various administrations of Ministers 9. That every man shall go to Church bound in the spirit and not know what supplications he shall make to God till the mouth of the Minister shall declare it by whom what-ever his gifts or faculties be the devotion of the whole Congregation shall be determined and concluded as to all publick invocation of God either for matter or form otherwise than as his perhâ—ps sudden conceipt shall minister unto him 10. That when by this means the Priest shall be generally beheld as the onely Minister of the Spirit where there is no other publick exercise of Religion but his arbitrarie administration the consciences of men being henceforth subdued to an awfull dependance on him shall find the Ministers like the Jesuites through the Soveraigntie they hold in matters of Religion to exercise an external dominion over their fortunes and estates also 11. â— a This eleventh Head it borrowâ—d from his truly most Excellent Majâ—sty in his Divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Medâ—â—aâ—ion XVI 〈◊〉 p. 127. And concerning scandalous passages and blasphemous expressions holy and learned men saies the rare Authoâ—r of the most exquisite View of the New Directorie would have addea and given in a large Cataâ—ogue of them did not spity and humenitie civilitiy and mercy to enemies restrain them p. 16 78. See also the Hist of Presbyt p. 124. That what the solitarie abilities of private men are many times even there where they make a great noise and shew the affectations emptinesse impertinency rudenesse confusions flatnesse levitie obscurity vaâ—n and ridiculous repetitions the senselesse â—nd oft-times blasphemous expressions all these burdened with a most tedious and intolerable length do sufficiently convince all men but those who glory in that Pharisaick way On the other hand Consider the conveniencie and benefits of a godly well-composed Liturgy as 1. that it is not onely a provision against ignorance but a necessary hedge b See Thorndike of Relig Assem p 405. mound or fence to the true Religion to ward off and keep out all mixtures and corruptions from a Church and for the retaining a common profession of all Catholick verities the law of supplicating giving law to believing c Ut legem credendi lex statuat supplicandi Gennad Eecles Dogm 30. Lex supplicandi est lex credendi lex operandi
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
of God Answ 1. Forms are commanded and therefore we may groundedly expect his blessing upon the use of them 2. His Scriptures d Exod. 23. 25. Deut. 7. 9. 28. 2. are nothing to the purpose as will be visible at the first glance to him that looks 3. Let so many happy daies together be shewed in any Kingdom as under the use of the Liturgie England enjoyed To his Twenty first Reason which is a Dilemma Because if they are indifferent they are not to be imposed if not indifferent then a prescript from God is to be shewed under Peril of Wil-worship I Answer to the first Member That in themselves though highly advantageous yet they are indifferent but when Authority hath interposed they cease to be so indifferent in their nature a Res per se mediae desinunt tales esse ubi pacis aut ordmis causâ lex aut canon factus est aut consueâ—udo legis vim accepit Ab initio non multum refert utrùm fiat constitutâ autem lege plurimum air Aristoteles Nicom 5. 10. Et qui Ecclesiis singulis aut coâ—pori universo hanc adimunt potestatem adimunt ei quod cognatum est omnibus societatibus H. Grot. Annotatis ad Cassandr ad Art XV. Every body social has right to make certain constitutions for the hinding of its members That this right belongs to the Church also appears Act. 15. 28. Hebr. 13. 17. Grotius 's Discussio of the power of Princes in Sacris but necessary in their practise To what purpose else were they composed seeing 't were as good to have none at all as for every man to have the authoritie to neglect them b See Bishop Andrewes XXI Serm. of Resur on 2 Cor XI 15. p. 522. necessarie in regard of obedience peace uniformitie if the Magistrates fiat have pass'd upon them for then the conscience is concluded and bound in vigor of that Oracle Rom. 13. 5. and let this be carried in mind as applicable to all our Ceremonies To the second Member 1. We shall contend for ever that every thing in the service of God is not need not be under particular Precept of Scripture much we avow and will maintain it is to be left to the Church guided by rules of Prudence and light of natural Reason and this is profoundly and inexpugnably evinced by the fatal Pen of Mr Hooker against T. C. by Dr Shismaticorum Malleus Hammond frequently by Dr Sanderson c. 2. There is a good sense of Wil-worship willing or voluntarie Worship and this is the onely acceptation wherein it is taken in all the Scripture The Text which he cites Col. 2. 23. which is the onely place wherein 't is used has it in a good and savourie import as hath been most acutely and most nervously made out and vindicated by the so oft praised Dr Hammond I shall onely touch one or two reasons out of the Tract c Tract of Will-worship Sect. 12. p. 43 Sect. 11. p. 42. Sect. â— p. 41. and Account of Mr Cawdrey's Triplex Diatribe Sect. 7. p. 114. 115. c. Of Will-worship 1. 'T is said by the Apostle Which things have indeed a shew of wisdom in wil-worship and humilitie c. Now hence 't is argued That in respect to which another thing has a shew of wisdom or which is the same piety a St Chrysostome and Theophylact on the place render or varie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must not it self be something foolish or impious must be a good thing for can any thing be represented to me as having so much as a shew of pietie in respect to rage or lust discernable in it 2. The companie wherewith it stands or goes accompanied humilitie which Calvin turns here the reverence of God and men undoubtedly a Christian Virtue punishing not sparing or as Calvin again varies the phrase mortifying of the bodie which as an act of self-denial cannot be unacceptable to Christ plead for it and bring up a good report on it 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by us translated shew may signifie rationem sapientiae vel pietatis real matter of wisdom or pietie But see the exquisite Treatise and its Defence against Mr Cawdrey and his Annotations on the place together with the learned Author of the Additionals b Twelfth Additional on the second Commandement p. 194 195. See Grot. in Col. 23. Votum pro pace 100 101 102 103. and Apol. Rivet Discuss p. 101 110 c. Bishop Andrewes on Mat. 6. â—6 p. 124 c. and on 1 Cor 11. 16. to Bishop Andrews's Pattern of Catechistical Doctrine in Folio c I have heard by a very ingeni us Hand that Mr Dod was of this opinion as to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 2. 23. 3. Liturgie in its generical signification as a Form of Prayer is under command but considered quà Liturgie a Form so or so modelled and composed it is as being but a mode left to the Churches discretion for its composure and Frame as She shall deem it most for edification or Devotion Remember all things are not no nor were under the Old Oeconomie under particular praescription To his Twenty second Because the joyning of an imperfect thing with a perfect for to be a Rule is to debase the perfect say saies he the learned particularlie Bishop Andrews on II. Com Answ 1. I shall not tell him that the Work he cites is at least as he cites it imperfect and the issue of Bishop Andrews not Bishop Andros I mean of Bishop A. a Younger man not of Bishop A. so consummated as when he blessed the World with his Sermons and other his tipe Pieces Nor 2. shall I tell him that it is very unlikely that that Personage of immortal renown would even when he was Divinitie-Lecturer in â—embroke-Hall lay down or assert any thing that should crosse with or brand his practise However 3. What thinks he of the Old Scripture the Law especially which is now read as a Rule and yet is imperfect a See H. Grotius De Jure Bâ—lli Pacis l. 1. Sect. 6. p. 21 22. and in Annotat p. 38 S. Châ—ysost l. de Virginitate c. 83 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. in Oratione filium Patri aequalem quae est Tomo 6. air in Evangelio â—sse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See also Grotius in Notes on the first Chapter of the said book p. 14 15. See likewise Dr Hammond's Copie of some Papers past at Oxford c p. 41. in comparison of the New Instrument perfect for that state of men but an higher state and consequentlie a more exalted Law or Philosophie was to be introduced Now hereupon I ask Do's the Old Scripture debase the New 4. But that 't would move his gall or spleen I would say that the Apocryphal Scripture which is a Rule of manners a secondarie b Canon Morum Deutero
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
Judicials to the People of the Jews we rightly gather that it was Gods mind and pleasure that that People under that Pedagogie and Discipline as by a certain Yoke of servitude should be so kept in their dutie as to have but very small libertie so from Christs imposing but very â—â—w Laws of Ceremonies on the Christian Church we duly collect it was Gods intent that the Magistrate and People Christian in such things should be left to their libertie c. Upon the strength of which Argument observation or consideration he avows that scarce any thing could be brought more to incommode their own cause and more to establish ours thâ—n the argument which they derive from the comparison twixt Moses and Christ's faithfulnesse b See the foreciteâ— ten Lectures Prâ—â—ect 6. § 31. p. 248 249. 6. Even in that People c Whâ— were more strictly â—yed to prescriptions forms then Christians many things were done piously and with approbation of God which were under no expresse Command and wherein they were not guided by any former precedents nor exspected any other warrant than the use of their reason and of prudential discourse d See Bishop Sanderson 's Pref to his XIV Sermens and his â—ectures of Censcience Lect 6. p. 248. See concerning the Feaâ—t of the Dedication and of Pâ—rim Dr Hammond against Cawdrey particularly c. 7. § 17. p. 278. 282. What warrant else had Salomon for keeping a Feast of seven daies for the Dedication of the Altar 2 Chro. 7. 8 9. Or what Hezekiah for continuing the Feast of unleavened Bread longer than the time appointed by the Law 2 Chro. 30. 25 Or what Mordecai and Esther for making an Ordinance for the yeerly observation of the Feast of Purim Esth 9. 20 Or what lastly Judas and the Maccabees for ordering the feast of the Dedication of the Altar to be kept from year to year at a set season for eight daies together 1 Mac. 4. 9 whereat our B. Lord was present and approved it We might instance the building of Synagogues in their Towns the wearing of sackcloath and ashes approved by Christ S. Matth. 9. 11 12. the IV. Feasts Zech. 8. 19. a Dies jejunii anniversaries non Deus tantum instituerat sed addiderat aliquos pâ—pulus in â—erum tristium memoriam quod an populo licear dispâ—tari hoc seculo mirarer nisi contradicendi libido omnia de certis incerta faceret Grot. in c. VII Zech. v. 3. Vide eâ—ndem in Esther IX 23. de diebus Purim and in Jer. XXXV 6. and other matters b See Hooker l. 3. p. 94. 95 121. l. 5 Sect. 71. p. 389. Likewise we might annex out of the Great H. Grotius's Notes c Artic de Potestate Ecclesiae on Cassander Christ's and his Apostles-their observance of the Sabbath-daies-journey d See Grot. Annot. ad V. Test in Josh 3. 4. defined or ordained by the wise men of the Jews his mention of an hour before and an hour after the Sabbath added for the more caution as also concerning e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. in Deut. 252. de non excedendo quadragenatio numero plagarum See also Hooker l. 3. p. 62. p 79. their not exceeding the number of XI stripes 2 Cor. 11. 24. Well saies the last-cited pious Person Concerning internal acts Prelates can command nothing nor adde any thing to the heads of Faith or to the Law of God as a part thereof Concerning externals they do oblige so far forth as they their laws serve unto Gods Laws among which is that touching the keeping of peace and order and avoiding Offences just almost as the Physicians precept obliges to the not-drinking of Wine in such or such health I have been the larger on this matter because this well established and fortified wholly routs abundance of the great and little Exceptions of the Puritans and Anabaptists to our Liturgie and Politâ—e and because 't will fairly disoblige me from speaking to every one of this Author's Reasons or Objections to them for as much as in sundrie of them 't is but to make a reference hither for their full Answer To the Twenty seventh and last Because God doth not require Liturgies and therefore unlawful I Answer by saying besides what is Returred to his first Reason 1. That a solemm publick prescript Service of God is required and such is a Liturgie â—emind what I have said for the authority Scriptural of Forms 2. If we could not shew the Requirie of them by expresse Scripture yet if they are grounded on Reason not contrary to H. Writ according to S. Augustine it is enough a Epist 18. Quod non prohibitum est Ultrò permissum est Tert. But 3. for brevities sake the Reader is refer'd to the judicious meek Hooker Eccl. Pol. l. 3. § â— p. 61 62 63 64 65 66. and indeed to his whole third Book where he shews how weak and worthlesse are all the pretensions of â—â—r Cartwright and his followers That the Scriptures must be the Rule to direct in all things even so far as to the taking up of a rush or straw b Hooker l. 3. p. 54. T. C's oâ—n words ANd thus I have washt my hands of his Reasons such indeed as belie their name being for the most part utterly reasonless So that what Cicero c Ep 3. l. 7. ad Att Caussam solùm illa caussa non habet said of Caesar's Cause viz. That it had no cause is applicable to these Plea's against Liturgies they have no reason in them Next he 'l having proceeded thus far 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proceed next 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answer the Arguments that we levie for Liturgies sufficiently though cutting the locks of those Sampsons he means to bind To our 1. Argument for them drawn from their not being prohibited either directly or consequentially and therefore lawful He Answers by distinguishing of things civil and spiritual saying That in the former the Argument will hold good not in the latter But we take away this Answer by referring the Reader to full satisfaction in our Answ to Reas 26. His making Civil things as contradistinct to the worship of God and things that are meer indifferent to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same import I passe-by without noting that sure it is not Indifferent to obey or otherwise our Civil Parent and the like But whereas he makes the Additional of Examples to Commands for constituting the intire Rule in things Spiritual excluding practicing upon Negatives this is that inconsiderate groundlesse thing which Dr Sanderson hath noted and exploded d Pref to his XIV Sermons Paragraph 10. p. 101 102. For theâ—e being Examples both good and evil in Scripture and no way according to them to know whether of the two any Example be but by having recourse to Divine Command or Prohibition who sees not that their Rule is resolved solely into Commands
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
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
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
Ministerial Sect. 5. num 9. p. 32. 3. This separated Order may analegically be called the Tribe of Levi because they are as they were by divine appointment set a-part and consecrated to oâ—â—â—ciate in holy things and peculiarly appear before or draw neer to the Lord. 4. So they may be called his Clergie b Persons sacred-were the Priests Levites in the O. T. and now in the N. the Christian Clergy or Clerus â—o called from the begining of Christian Antiquity â—ither because they are the Lords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Pâ—rtion which the Church dedicated to him out of her self namely as the Levites c. Num 8. 11. or because their inheritance and livelihood is the Lords 〈◊〉 I preâ—er the first c. M. Mede Diatrâ— on S. Matth 6. 9. Luke 11. 2. Sanctificetur nomen tuum p. 62 63. See too hiâ— Diatâ—â— on Deut. 33. â— Est Clorus Ecclesia Clerus Ecclesia Cle us Ecclesia 〈◊〉 Ecclesia est â—oâ—s Dâ—mâ—â— quae omaâ—s includit fideles â— Pet 2. 5. Apâ—c 1. 6. Clerus Eccleâ—x suâ—â—â—tae inter â—â—del spe 〈◊〉 〈◊〉 legitiâ—è vocatae ad manus mâ—nisterii Act 13. 2. Tâ— 1. 5. Bishop 〈◊〉 Eâ—se Conâ— p â—17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lot or poâ—tion though the faithful People are so too in a lower different import because they are peculiarly so And there is that distinction owned in the Scriptures whence this irrefragable Argument is derivable What God hath distinguished no man may blend Ergò Not Priests and People or which is the same Clergie and Laitie See under the Law Num 18. 20. under the Prophets Hos 4 4. 9. Mal. 2. 7. under the Gospel Acts 20. 28. Gal 6. 6. Hebr. 13. 17. where the Flock and Pastors are clearly distinguished c This distinction is founded in the law of nature the Indians having their Bâ—achmanes c. See Gen 14. 18. 47. 22. Exod. 2 16. 5 Whereas he saies the Ministers owning themselves as of the Tribe of Levi in what sense we have heard ought to suffer the punishment banishment enacted by Law against Jews I shal quit scores with him by telling him of a Law in Justinian's Code d 〈◊〉 quâ— rebaptâ—zare c. ultâ—mo supplicio perâ—â—lletur made against Anabaptists of which Tribe he is and concerning the punishment they under-went at Vienna in Germanie let him see Gastius e De 〈◊〉 Anâ—â—â—pe l. 1. and Mr How in his Continuation f p. 4â—6 5â—9 of Hollinshead how they have fared in England To his Tenth The People's praying and bly with the Minister charged with confusion and contrarietie to good order Answ 1. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Authour mâ—st not be allowed to brand that with his sootie Characterisms which the wole Church of God for so many Ages hath from the example of pure Antiquitie designed and used 2. That the place a 1 Cor. 14. 40. he cites condemns it not but approves it for 1 it 's decent because according to custome which is the rule and measure of decencie b See Doctor Hammond's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 It 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to appointment as 't is visible whence 't is most apparent that the charges are due to himself and his Partizans 3. It 's not onely docent and orderly but also hugely useful c See Thorndike of the service of God at Religious Assemblies c. 10. p. 401 406. See also Hocker l. 5. Sect. 39. p. 206 p. 262. to quicken devotion recal diverted scattered thoughts in a word to engage every one to be made no idle or unprofitable spectator of the service not to come to our Churches to hear much say little and do nothing as Bishop Prideaux characters d Euchologiaâ— or the Doctrine of Practical Praying p. 46 47. the Devotion of the late daies 4. He speaks against all utterance of a loud voice by the People when even in the Chapter by him cited 't is clearly signified e V. 116. to have been the fashion in S Paul's time for the Lay-man f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to say Amen audibly no doubt I shall not 5. speak of what is in Exod 15 21. g See also v. 1. concerning Moses and the children of Israel See likewise 1 Sam. xviii 7. Hunc amoebaum versum alternis canebant Besides diverse patterns in the Psalms of such interchangable singing See Junius on Exod. 15. pertinent to this matter Miriam the Prophetesse's answering the women praecentrices in these words Sing ye to the Lord c. To his Eleventh The singing of the Lessons c. when-as there 's no command from God nor practice of the Churches of God Answ 1. That the Modes of Gods Service whether plain singing or plain saying are not under particular precept but left to humane prudence c. For 2. the Rubric by him touched inorders that the Lessons c. shall be sung in a plain tune after the manner of distinct reading So S. Athanasius commends the singing h Vt legentibus sint quâ—m cantantibus similiores wherein they are liker readers than chanters Such is ours to be but like fair long reading with modulation of the voice What Church in all the world before Geneva had the Mode of singing now used in our Churches And where then is the practice of the Churches of God to countenance this new manner 4. Sure it will be lawful to sing after that before-mentioned Cathedral way otheâ— parts of the Service as well as Davids Psalms in prose and more lawful one would think to sing them so than as they are translated by Sternhold Hopkins and Wisdome guilty of those extreme barbarisms spurious additions and false translatings as I have noted afore which yet the Clerk must usher in with a Let us sing to the praise and glorie of God a All men being bare when the Psalm is sung though not when the Psalms are read See Dr Heylins Examen Historicum p. 130. Cantus precum Anathematum actionis solennitati excitanda devotioni haud segniter conferunt Bishop Prid Faf Contr p. 244. as if the reading of the Psalms were not as much to the praise and glorie of â—od as the singing of such a rude and barbarous translation 5. What do Mattens and Even-Song import but that the Service in comportance with the name should be sung or the greatest part of it Which name 6. is not new and therefore our Church is not the onely Church that used this course And 7. if other Churches do not practice it ours being I make no question the best reformed in the world they ought to conform and be censured for disconformitie to us not we to them To his Twelfth Unwarrantable which is That the Te Deum c. is to be read daily throughout the year Answ 1. Why not How many Preachers even causelesse enemies to the Liturgie use one and the
in it self yet that in regard of our prepared minds it may not be suddain And surely these being good things the praying for them is not under interdict in Scripture but rather as much allowed there as the praying for lawful temporals or even spirituals For 2. in the latter import assigned of the petition we pray for preparation for death which sure includes repentance and so is not burdened or prest with any deformed consequences of confirming ignorant Protestants in evil principles of which sort are not those he reckons 1 That repentance lies in our power for so supposing the preventing c. grace of God which is ever ready to such as willfully repulse it not it is how else can it be under b See the Mâ—eter of the fifth verse in fourth Psalm which I cite because more reverence is paid to them by the Voâ—ge than to our reading Psalms And in your chambers quâ—etly see you your selves convert exhortation 2 That repentance must be a mans last act else he can't be saved for so it must be because repentance is a state of life and must reach from Conversion to our Death repentance as for so from dead works c Hebr. vi 1. which we must alwaies be under repentance being not some one bare act of change but a lasting durable state of new life d O tima â—â—nitentia vita nova called also regeneration the new creature living a godly life So that 3 we do not exclude such as die suddenly or violentlie from salvation for they may have this repentance I speak of and those that have the mercie of dying treatably may adde some advantages e Is it not some comfort to die with renewed faith repentance reconâ—iliation and setting of the house in order Some of the elect die with more scandal and lesse jâ—y of conscience yeâ—â— enjoy lesse joyes in heaven than others of their brethren and may nor we pray for the best gâ—ft Fisher Def. of Lit. l 1. c 8. p 85. to it by reinforcing and heightening their sorrow for the sins of the unregenerate and the failours lapses and infirmities of the regenerate life their love to God and charitie to men and other waies by which they are priviledged over the other 3. By this Answ all his Texts * of Scripture whereof some are impertinent enough are intercepted 4. If the Antients prayed for suddain death 1 you tell us not who those Antients were f Some good men have prayed against sudden death as our Martyr-Reformers Cranmer Ridley c. whom â—e thinks well of see his p. 42. who taught us thus to pray they might do amisse in so doing for ought appears as well as the H. Prophet Elijah did For as it may be good sometimes to desire the retardation of death so it may be ill to pray the accleration or hastening of it 2 Surely it 's better dying like Cyrus in Xenophon or Plato in Socrates than to finish as those of whom Elihu * Job 34. 20. speaks momento moriuntur Better to die as Jacob a Hebr. 11. 2â— Moses b Deut. 33. Joshua c Joshua 24. David d 1 Kings 2. The frequency and fearfulnesse of Earthqâ—akes gave the first â—ccasion to that passage in the Litany From judden death-Doctor Hackwel's Apol l. 2. § 4. than as Ananias c. 5. We shall yet annex this That if the petition be ta'ne as 't is in the Latine phrase it cannot possibly fall under their displeasure A morte improvâ—sâ libera c. He that foresees not death being utterly unable to be provided for it and whosoever is not so must needsly eternally perish To his Twenty sixth Vnwarrantable The desiring to be delivered by Christ's Circumcision Baptism Fasting Temptation yea Burial Answ 1. They are very passionate strains by thine Agonie c. all of them being a compendious and very useful recapitulation of the Gospel-storie a recognition of the chief media of our Salvation and a vehement obtestation a Tâ—ke that 2 Thess 2. 1. I beseech you brâ—thren by the coming of our L. J. C. by the meritorious Actions and Passions of Christ 2. These things recounted in the Litanie be the undoubted effectual means of our Salvation and ought we not then to pray that God would save us by these means from wrath c 3. 'T was very well said of H. Zanchie a more moderate man than many others and whose saying that was Non novi istam Reformatorum mundi Theologiam that in the Roman Church he alwaies was pleased with those two things one that they conclude their prayers through Jesus Christ our Lord b Exposit Praecept 2ae tit de Invotatione the other that they expresse the parts of our Mediatour and the acts of his office adding by thy crosse and wounds c. 4. Why adds he yea Burial as if that were not a piece of the Mediatours Exinanition and a meritorious suffering to continue three daies deprived of life under the dâ—minâ—on of death sustaining the squalors and dishonours of the grave 5. As to the Exception that some take it seems he do's not and it seems too whoever takes the Exception though even Papists it must be matter of charge against our Book at the word By as if forsooth it imported an Oath We say that by signifies and that most usually the instrumental cause or means c Media sunista liberationis 〈◊〉 non Exoâ—â—isâ—â—i formâ—la Bishop Pâ—id Fasc Contr. p. 240. and in that fense it 's accepted in our Litanie not swearing or averring therein any thing to be so or so by Christ's Nativitie c. but praying God to deliver us c. by these meritorious passages of our dear Redeemer c. Those that quarrel at such innocent blamelesse things would 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. The by being thus proved purely lawful and more 't is not the oft using it can make it unlawful by changing its nature what e'r he or his capricious over-weening co-opiners deem not to say dream To his Twenty seventh Our praying that God would bring into the way of truth all such as have erred Answ 1. This Obj. is reproachful to expresse Scripture as well as the Litanie For do's not S. Paul exhort and so command that prayers be made for all * 1 Tim. 11. 1 4. See Gal. vi 10. S. Mat. v. 45. men For God will have * all men to be saved and to come to the knowledge of the truth 2. And because there are no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contrarieties in Scripture his two Texts a John 17. 9. 1 Joh 5. 16. must not serve in this warfare Which 3. are easily shewed not to have any force in this matter Christ though not at that time and for those particular requests praying for the World even his very enemies and b S. Luke 23. 34. crucifiers And. S. John doth not forbid us to pray for those that sin
seat with our Lord. 7. We should not feed the Papists with Scandals as one saith as Dogs be fed with bones k See the Controversie debated about Kneeling at Euchaâ—ist by James Watts of Woednosborâ—ugh in Kent See also Thomas Baybodies Just Apologie for the Gesture of Kneeling in the act of Receiving c. 8. Our Kneeling at the time of receiving the Sacrament is onely a kneeling to God in prayer which can't be faulted unlesse it be a fault to worship Christ or to choose that time or place to do it in the lowliest manner when and where he is eminently represented by the Priest and offered by God to us 9. Our Church onely adores Christ in the Action in which certainly Christ is and not the Elements themselves nor Christ's Bodie locally present under the shape of those Elements 10. If we should do as the French do Walk to the Table and there with a Congé Receive e it 's a wonder but a See P. du Moulin's Letter to a Scotishman p. 29 quarrel would be pickt from our symbolizing with the Jews in their Ceremonials for is this any other than a meer Egyptian-Passeover-custome 11. Some run so far 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Papists as that they have no consideraton of what 's infinitely worse profanenesse which wonderfully abounds To his Thirty ninth The Priests giving it to every one in particular and saying Take eat c. for this is contrarie saies he to the way and words of Christ who said to his Disciples in general c. This is my Body c. Answ 1. Seeing God by Sacraments applies in particular the grace which himself hath provided for the good and benefit of all mankind no reason why administring the Sacraments we should forbear to expresse that in our forms of speech which he by his H. Gospel teaches all to believe 2. In the one Sacrament I baptize thee displeases not If eat thou in the other offend their for this was the Disciplinarians Exception phantsies are no Rules for Churches to follow 3. It 's uncertain whether Christ spake generally once to all or to every one in particular His words are recorded in that form which serves best for setting down with Historical brevitie what was spoken are no manifest proof that he spake but once to all 4. That we in speaking to every Communicant do amisse it will not be proved were it cleer that herein we do otherwise than did our Lord b See Answ to 38. Vnw Tru of them Anima animae sensus est Tertull 5. The quarrellers little weigh how dull heavie and almost without sense the greatest part of the common multitude every where is while they think it either unmeet or unnecessarie to put them in mind even man by man especially at that time whereabout they are c See Hooker l. 5. § 68 p. 365 396. To his Fortieth Unw That People must partake three times a year where he asks Why not every Lord's-Day or Moneth as did the Primitives Answ 1. The Church sets this number down as the minimum quoc sic in case She can get it received no oftner So backward are men to the things of God and of their souls that they are very unapt noâ— in this great declension of Christian zeal and Pietie to partake of that mystical Boord oft yet seldomer to Receive it 's made punishable and no d Every Parishioner shall Rubric ult after Communion parishionar shall escape if he do's not receive it so oft 2. If he could redresse the slacknesse â—egligence infrequencie and contemptuousnesse we should owe him very much 3. The very Apostles receded from their first frequencie from every day a Acts 21. 46. possibly to every Lords-Day b Acts 20. 7. 4. The Divines of our Church call for frequencie as do's c See first Exhortation before Communion See also the Rubricks after the Communion Vpon the holy daies if there be no Communion c. The same is more plain by the Rubric of Edw. VI first Ed. after Exhortation the Church it self Whereas saith Bishop Andrews d Sermon of Imaginations upon Acts 2. 4â— p. 36. we continue in the Doctrine and Prayers of the Church we do many times dis-continue this action a whole year together These long intermissions so that if it be panis annuus once a year received we think our dutie discharged are also no doubt a second Imagination in our common practice For sure we should continue also in this part and the frequenting of it if not so often as the Primitive Church did which either thrice in the week or at least once did communicate yet as often as the Church do's celebrate which I think should do better to celebrate more often e But which of our Writers call nâ—t for frequencie See Pract. Câ—t l. 6. § 4. p 475 476. Bishop Taylor 's Great Exemplar Disc of Eucharist Num â—8 p. 505 c. and his other Devotional Pieces 5. I stand not to exact for his saying The Primitive Christians received every moneth proof from Scripture where I find no such thing inordered precisely 6. While here also he excepts at the injoyning of the weekly Receiving in Cathedral c. Churches where are many Priests f 'T is Ministers Sir in the Rubric and you alter not the word but because you think it of ill savour as not allowing that difference seeing the common People he saith need as oft as they We say 1 But will they be as willing as they Are they as little impedited as they If their dovotion should somewhat serve would they not think it a huge oppression of their purses to â—e at the charge of buying Bread and Wine so oft when most an end they had rather ne'r coÌ„municate of Christ's Blood than that their Purses should bleed in the least 4 He speaks as if he lived in Plato's Republick as we may accommodate not in Romulus his Dregs 5 Is not more holinesse required of the Clergie Priests or Spiritual men the man will be offended at the words then of the Laitie h c. 7. We have proved that Clergie and Laitie are truly distinguished that as an order by it self and in that sense we do make a Church of Clerks distinct from a Churh g quicquid de aâ—â—is omnibus dictum est magis absque dubio ad eos peâ—â—inet qui exemplo esse omnibus debent qâ—â—s utiqâ—e tanâ—â— antista eâ—â—xteris oportet devotione quanâ—o antistâ—nt omnibus dâ—gnitate quos tam mâ—gni esse exempli in omnibus Deus voluâ—t ut eos ad singularem vivendi noâ—mâ—m non novae tantùm sed etiam antiquae legis severitate constringeret Vnde est quod eis Salvator ipse in Evangelio non 〈◊〉 iâ— voluntarium sed imperativum officâ—um perfectionis indiciâ— Salvian ad Eccles Cathâ—l l 2. p. 3â—3 of Christians 8. The number of Priests and Deacons that as well answer their
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
close to him no devourer shall ever be able to annoy c. To his Fifty first That the Godfathers name the Child when as the Parents did it in Scripture Answ 1. Alwaies When the Rulers of the Consistorie b Gemara Babylon tît Chet c. â— and â—he Glâ—sse thereon apud Dr Hammond's IVth Quaere p. 188. and 287. or of the House of Judgment or the Triumviri that among the Jews were set over Baptisme baptize the little or yong stranger or Proselyte and take care of it and so are made to it a father did the Parents then give the Name 2. The Parents with us do give or impose the Name the Sureties with the consent and good liking of the Parents onely declaring it at the Font. The Parents in former times as being the Conveighers of the Children's Original pollution where-from they are now to be washed having not been admitted once to be present at their Baptisme 3. Most congruous it is that they who give them their Christendome should give them the Name that 's the Badge thereof called therefore the Christian Name that their spiritual Fathers should give them that Name which they received at their spiritual Birth and which when 't is asked What it is what 's your name signifies as much as What Religion do you professe 4. We are not now bound up by such Circumstantial Precedents and therefore to speak a truth too many words have been used in answering so hungry an Exception To the Fifty second The saying that there are two Sacraments as generally necessarie to salvation wherein saies he is implied that more may be Answ 1. I have answered to this already 2. I adde but not as Sacraments absolutely necessarie to salvation unto all but which are rather though ordinarily called Sacraments c See Grotius's Discussio Of the Baptisme of Insants And Doctor Hammond's Pref to Dispatcher Dispatch't p. 15 16. Sacramentals among the Antients and own in a general notion the name of Sacrament but do not properly or principally claim to the thing it self To his Fifty third That the Minister is injoyned in Priv. Bapt. not Communion as he twice ha's it to call upon God and say the Lord's-Prayer if the time will suffer Where saies he Mark here how the Minister is in such hast or the Child in such danger that they may not have time to say the Lords-Prayer Answ Nothing here unreasonable that should deserve his denotation infami digito a Persius For though the Lord's-Prayer as it well merits is used in all our Services yet in extreme streights of time when great need shall compel saies the Rubr and in danger of imminent death when the Baptisme is necessitated to be transacted in hast it is reasonably omitted To his Fifty fourth That the Rubrick saith None shall be admitted to the Lord's Supper but those that are confirmed Where he sâ—ies That there 's no such prohibition in Scripture Answ 1. Confirmation is See Dr Hammond's excellent and most amicable Diatribe de Confirmatiâ—ne against or with Mons Dailla a most antient Christian Custome highly tending to edification grounded on Acts 8. 17. 14. 22. 19. 6. and as many will Hebr. 6. 2. 2. Being thus grounded on Scripture for the substance for time of administring it the Church may interpose and dispose 3. Whereupon as it was in the first times administred presently after Baptisme so since upon the excellent three Reasons alledged in the Liturgie b Rubries bef the Catech. that first order hath been of a long time disused and antiquated and this latter order used by our Church generally obtained throughout the Christian World 4. How meet is it that the Child's Baptisme-Bond should be first singly and solemnly owned and the Obligation his Sureties made in his Baptisme be taken-off from his Susceptors into his own name by a firm publick renewed promise commenced or entred before many and reverend Witnesses e're he engage in a new Bond that one Sacrament receive its completion before he be admitted to the attrectation or receiving of another first complete that of Initiation or Entrance before that of some perfection 5. As there is no such prohibition in Scripture meaning as-to the time so there is no command to the contrarie and then the Christian Church is at her libertie for such a Circumstance as the timing of a thing so or so upon such weightie Reasons as fore-refer'd to 6. If as he saies the greatâ—st number of the people in most Parishes are never visited c Supponitur non ut opoâ—tet semper pâ—nitur nec disciplâ—â—ae detraâ—it lâ—udandae sed executioni vindicandae Bishop Prid Fasc Contr. p. 245. Their seldomer Confirmation is refer'd by some partly to the short holding of their seas parâ—ly to their infinite molestations and infestasions partly and principally to the disdain and obstinacie of the people being Puritan-ridden or confirmed by the Bishops assimilizing their case to a Master forbidding his Servants meat till he come to cut it and he comes not perhaps in seven years if at all I say 1 If this case be set and scene lai'd in our late dismal daies it may well be as he suggests but then he knows whom to thank that the Bishops were not admitted to do their office If he means of soberer better times this is I hope a fiction of a case which must be proved as well as said to be no figment and that a very grosse one I need but refer him to the Life a p. 15. Of the usefulnesse and benefits of Confirmation and his wish that it were frequenter See Doctor Tho Jackson of Justifying Faith § 3. p. 413 mihi of Bishop Lake to let him see by one but that a very worthy Instance how remote from truth this suggestion as unlimitedly set down is To the Fifty fifth That the Bishop saith We have laid our hands when saith he he himself onely hath done it which he remarks for a Kingly style Answ 1. It 's no allowable processe to argue from practice to Laws The Office of Confirmation requires or supposes that the Bishops have assistants or associates in the woâ—k and if it be not so in practice they are wiser and better able than I am to justifie their cariage in this particular Whereto yet 2. I can say that as in the Book of Consecrating and Ordering Bishops Priests and Deacons it is required that others lay hands with the Bishops and yet there 's no necessitie of it to the validitie of that holy transaction as we shall hear below in our Defence of Bishops so also semblablie may it be in this affair From all which 3. appeâ—rs that here 's no such supposed affectation of Regal Dialect But how seely is that which as it is not figured for a distinct Exception so in truth 't is perfectly nullius numeri that in the Catech the Minister's Exhortation is called a Question and the Lord's Prayer an Answer
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
Latine or Greek as in English 2. These Latines are Englished and so are as lawful to be said as Abba Father and so also even the ignorant may pray them with understanding of the sense and so again not contrarie to his Text b 1 Cor. â—4 3. There 's nothing like Papistry in the whole Prayer and therefore 't is horrible uncharitablenesse for using two or three very Evangelical words of an innocent common Language to infer that the user died with the Faith of Papists in his heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c S. Jude v. 10. 4. When upon the Title of the Prayer A Prayer to be said c. he ha's this Observe mark not prayed the man sure is owner of the Poet 's d Pindar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make such a very silly Exception which lies equally against Scripture it self When ye pray say e S. Luk. 〈◊〉 See S. Mat. 26. 39 42 44 S. Mar. 4. 39. Luk. 22. 42. To his last That that piece of the Litanie which was in K. Edw IV s Liturgies f 1st 2d in the Litur so K. H. â—'s time See A. B. Lâ—ud's Speech in Star-Chamber p. 35. viz. From the Tyrannie of the Bishop of Rome and all his deâ—estable enormities good Lord deliver us is left-out in ours Answ 1. It was so in Q. Elizabeths time also and so no Innovation or Popery chargable on the Renowned William Laud L. A. B. C. or the so by-named Ganterburians as was the cry of Mr Burton and his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. It was left out upon conceit or belief that it was as sure it was a very great scandal and offence to all those in England affected to the Church of Rome who are as apt to take offence now as then and as much consideration is to be had of them now as then scandal being ever to be avoided 〈◊〉 much as may be and the matter being of no greater moment than this reallie is of Therefore 3. as it was done then of a good intent so no man at that time was found to quarel the doing of it as our Author after Mr Burton a See Dr Heylin's Answer to Mr Burton c. 7. p. 158. now do's 4. The Queen or King and Her or His Metropolitan have power to make such alterations as these as is I suppose proved above 5. And so his malicious Question is satisfied Whether it was liking to fear of or compliance with the Pope Neither so nor so nor so 6. For his impertinent Sarcasme I say as S. Cyprian did b L 3â— Ep. 3â— upon some such occasion Non oportet me paria cum illo facere And thus I have done with his former Undertaking and clearly shewed how weak and worthlesse it is We now remove our Pen to the next THE DEFENCE OF EPISCOPACY WHat remains of his Pamphlet is about Bishops against whom his First Argument in summe is this Because it is absolutely forbidden by Christ and S. Peter that any Minister extraordinarie or ordinarie should exercise Lordship His Proofs are out of Matth 20. 25. Luke 22. 25. 1 Pet 5. 1 3. Answ 1. I denie his Consequence that is I denie that because S. Peter forbids the Clergie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore there must be no Bishops or no Bishops honoured with the Title of Lords * As he said well Because they themselves are usually styled Masters are they therefore the Masters of their Church Bishop Hall's Episcopacy by Divine Right Part second p. 175 For 2. that Greek word concerns not either of these matters importing onely the Practice of the Heathen rulers Kings or Emperours Procuratours or other secular Governours over them who used their power in order to their own profit and greatnesse as in H. Neh. 5. 15. where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used of those Governours there mentioned acted as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 masters of their People and that not onely by dominion over their persons but over their estates too so far as to maintain all their state splendor and greatnesse belonging to them out of the People's Purses by way of tributes and taxes and the like all the pomp and expenses of their Families and Courts being fetched out of their Subjects Purses and persons which Samuel told the Israelites would be the maner of their King if they Primatus in quis daâ—naâ—ur verbo Dei Mat 16 Lu. 22. Jo. p. Imò non primatus sed ambito tyrannis D. Paraeus Epist 1614. to Hungaria Churches would have one 1 Sam. 8. 11. Now when Ecclesiastical Rulers make use and advantage of Ecclesiastical power forcibly to squeeze gain out of men over and above the portion which is allotted by the Church to their maintenance they fall under this charge of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not otherwise Surely Bishops and Lord-Bishops may be and be very guiltlesse of this practice as actually many God be thanked of ours were 3. Some answer not much differentlie from what I have but now That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies tyrannical a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non est simpliciter habere potestateÌ„ sed potestate uti tyrannicè adversus subditos sicuti explicat Theophylactus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Casau in S Luk. 10. 42 p. 423. governing or dominion the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being commonly taken in the worst sense as in Catachrésis Catabaptistae Cataphyryges accordingly though to rule tyrannically abusing power b If any shall come in with that ignorant mistake that this is to Lord it over God's heritage they must know that it is not the bearing the Title or the having answerable Revenue that is guilty of such usurpation but the arrogating a power over men's conscience which the Papal Consistorie do ' s. Episcopacy and Presbyterie confidered c. by Dr H. Fern p. 10. Whereby is sâ—tisfied what Sr Ed Deâ—ing ha's Speech p. 24 c. be here forbidden a paternal moderate lawful power such as of good Bishops is not under interdict here 4. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the place by him cited of S. Luke being in the Geneva-Translation MDLXIX turned gracious Lords though it signifies benefactours c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristot Pol. l. 3. Inter multâ— quae fidei noeene hoe non minimum est quod versionem quisque attempeâ—at ad suas sententias c. Sua cuique Deus fir diracupido Hoc v. annon eâ—t idola collere imò semet collocare in templâ— Dei si libeat iâ—â—um lacum suâ—ere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grotii Animadâ— in Animadv A. Râ—v p. 12. and the words should run Their Princes called benefactors exercise authoritie over them was wont to be made â—n Argument against the Title of Lord-Bishops together with the style his or your Grace but now it 's fairly laid asleep and so should 〈◊〉 〈◊〉
〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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
Function as they have a proprietie in their Names while he fears I pray God to increase it 9. â—uch will and do more mind their souls than their bodies to which yet a morsel of bread would yeeld but little refection or gusto 9. His hard words he may enjoy without a rival To his Forty first That every Parishioner must reckon at Easter with the Parson Vicar or Curate where saith he find you that Christ c. did so reckon Answ 1. They needed not because Christians then a See Acts 4. 34 35. wore not their name for nothing were Christians liberal zealous loved Religion 2. S. Paul one of Christ's Apostles robbed b 2 Cor 11. 8. See 1 Cor 9. 4. other Churches and took wages c And can he take wages without reckoning 1 Cor 9. 14. should be translated So hath God appointed or given order to those which pâ—â—ach the Gospel that they should live of the Gospel See Mede Diatr in Loc. p. 328. of them 3. It is a Canon of the same H. Apostle's injoyning the pay of our maintenance Let him that is taught in the word communicate unto him that teacheth in all his Goods d Gal 6. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Rhemists read it very rightly 4. That there is no man in the Kingdom who payeth any thing of his own towards the maintenance and support of his Parish-Minister but his Easter-Offering e Two pence at Eâ—ster or iâ— some parts perhaps a little more is undertaken to be proved by Dr Heylin f In a little Tâ—act called The undeâ—eiving of the Peopâ—â— iâ— thâ— point of Tythes p. 15. In that Tâ—â—ct he observes that Melchisedeâ—â—yâ—hed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abraham to import 't was not of meer courtesiâ— or 〈…〉 in Abâ—ahâ—m Hâ—bâ— 7 6 To which adde v. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abraham was â—yâ—â—ed See â—ls◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 5 See the 〈◊〉 Vet. l 2. c. 13. â— 288. 297. and sure then the Clergie may not be thought burdensome to the purses of the People 6. If Christ did not it will not follow that we may not as is cleared often abundantly 6. Whereas he asks in what Bible we find those names I ask him also in what Bible he finds Trinitie Person Sacrament It 's in vain to quarrel harmlesse names when the things vested with them cannot be impugned reasonably 3 Such are these the name of Vicar and Curate g Of Curate see above are of obvious sense Parson is so called from the French Personne because he personates or represents his Church 7. That any refused the Communion to People that could not pay for it 1 I am not bound to believe upon his word 2 That would not some stiffe proud Schismatick I rather believe if yet that be probable For that Rubrick h Seâ— Cowels Interpreter in â—he Word saies The Bread â—nd â—ne shall be provided at the charge of the Parish and the Parish shall be discharged by order of their houses every Sunday that sure is aâ—ter the susception of the Sacrâ—ment 8. That i After â—he Communion any was raised off her knees at the Sacrament therefore 1 I know not need not believe 3 allow not if it were so 4 judge not till I hear allegata probata 5 know well an enemie saies this and 6 am able to tell othergets stories of himself To his Forty second Our confessing that in the Primitive times Baptism was ministred but twice in the year a Was not â—â—mnonly minisâ—â—ed but eâ— two times â—ubr Easter and Whitsuntide yet saith he it is ordered that the People shall be oft admonished not to defer Baptisme longer than till the Sunday or other Holy Day next following the Birth adding and asking Doth not this savour strongly that Baptism is looked upon as necessarie to salvation Answ â—or certain the man combates winking there being no such thing in the Rubrick as what is in the latter part cited by him the Rubrick onely saying Wherefore the People are to be admonished that it is most convenient that Baptism should not be ministred but upon Sundaies and other Holy daies when the most number of People may come together 2. Can those words found what be infers from them Nothing lesse 3. The close of the Rubrick giving leave if necessitie so requires to baptize at all times 4. At home may seem to found it indeed and the Prodromi and Symmists of our Authour there ground their Exception whereto we say it dreams not of Limbus puerorum as some urge or such a necessity of the Means as he without which the Infant must necessarily forfeit salvation but the necessity of Precept whereby all are bound who delay to attend to the means and Sacrament proposed by God and of the direct ordinarie means * Medii non siâ—t quo non potest sed sine qâ—â— non sâ—let conferrigâ—atia Châ—isti ad sâ—lutem Sacramenia funt causae instrâ—mentales Meta◠〈◊〉 without which Infants dying are out of the course of salvation and so far forlorn Of the dignitie and necessitie of Baptism see Act. 2. 38. 22. 16. Eph. 5. 26 Tit. 3. 5. 1 Cor. 6. 11. Col 2. 12. 1 Pet. 3. 21. Mar. 1 4. 16. 16. To his Forty third about Holy-Daies c. we hâ—ve said enough in sundry places Yet we adde 1. The Primitive or Apostolical Church did observe Holydaies Did he neveâ— hear of the contests about Easter having their Original in the different Traditions of the Apostles S. S. John and Philip proâ—uced by Polycrates for the 〈◊〉 as S. Peter and others by P. Victor for the other side 2. See 1 Coâ— 5. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let us keep the â—east Pâ—â—chal or Holy-day b And truly upon this word cereâ—remuâ— may the â—east of our Easter seem to be â—ounded There is not onely a warrant but an order â—or making it a Feast And sure howsoever it will fall out wiâ—h other feasts this of Easter if there weâ—e nothing else hat the Conâ—â—versie that was about the â—ime of keeping iâ— in the very prâ—â—e of the 〈◊〉 Church even immediately afâ—er the Apo 〈◊〉 it were enough to shew it was then generally agreed of alâ— such a Feast was to be kept 〈◊〉 the Apostles themselves kepâ— it 〈◊〉 in his learâ—ed 〈◊〉 on the Text asse◠〈◊〉 〈◊〉 4. 〈◊〉 see also hâ—s 13. 〈◊〉 〈◊〉 upon 1 Cor. 2◠〈◊〉 p. 51â— 523 c. as Rev. 1. 10. a See Doctor Hammond against Mr Cawdrey p. 244. 3. How antient the celebration of Christs's Nativitie is I have declared and proved that it was celebrated in the Primitive Church if that will content him 4. I might inâ—â—ance other Feasts also 5. To his Texts I have accommodated alreadie particular solid Answers 6. To the authority of Beza I oppose that of a far greater Greek Critic and learneder Divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dr Hammond whom see on Gal 14. 10. To his