the more ought we to mark them the difference tending to the clearing d As Remit our debts is â—xpounded by Forgive our trespassâ—s of one word by another 3. To that part of the Argument that is drawn from the want of the Doxologie we easily Answer that This is as if we should say We ought not to celebrate the Eucharist because one of the Evangelists S. John speaks not of it We have diverse Psalmes which contain but one and the same subject as the XIVth and LIII notwithstand there is in one a Clause which is not in the other e See vers 5. of the xivth and vers 6. of the liii must we suppresse them both f See the worthy Treaâ—ise â—y Mr. Desâ—agne in Defense of the Lord's-Prayer suâ—joyned to his Tract on the Creed Obj 8. p. 3â— But again what if we say the Doxoâ—ogie was by after-Copies annexed out of the Liturgies of the antient Greek Church g See Pract Catech l. 3. sect 2. p. 292. See also the same Authour 's VI. Quaeres Quâ—re 1. p. â—â— in a case much like 3. His third Proof is That if it were given aâ— a Form and impoâ—ed it â—as a sin in the Apostles c. not to use it constaâ—tly but it appears not among the Apostles-their prayers that they used it at all Answ 1. A Negative Argument concerning a Fact which is not of the essence of Faith is not good We read not in the H. Story that the Jewes ever celebrated the year of Jubilee a Consider also that the double poâ—tâ—on of Elâ—as â—pirit pâ—omâ—sed to Elisha â— King 11 10. is not recorded as performed one of the greatest points of the Ceremonial Law yet without doubt they did it otherwise they would have been censured by God We read not that the Apostles ever baptized in the name of the Divine Persons named in their Commission b S. Matâ— 8. though we reâ—d of many baptized by them and others shall we sâ—y thâ—n that they did not baptize in this Forme A very Form of Blessing is prescribed by God Numb vi 23 c In this wise or in this set form say the Assemblâ—es Annot on â—his place c. Yet we do not find it in the whole Scripture It is more blessed to give than to receive iâ— mentioned Act xx 35. â—s one of Christ's memorable sayiâ—gs which yet is not found in all the Monotessaâ—on in none of the four Evangelists We might insist in many more such Iâ—stances out of the Old and New Testament if need were So that â—n our particular we should rather conclude Christ dictated this Form upon their desire and therefore they used it 2. Were it not so the Apostles were indued with a â—pirit which guided them in their Prayers as well as in their Doctrine But have we the same infallible spirit d See Mâ—â— Jean Despagne ib. Obs 7. p. 31. But 3. the learned Doctor Casaubon thinks the use of the Lord's-Prayer alluded-to in Scripture viz 1. S. Peter 1 17. This he deduces largely but we covet brevity Thus then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e Si cognominatis Patrem Beza ib. signifies if you call upon him as Father or If in praying you call him Father Then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that judgeth without respect of persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to every man's works by the Hebrew Idiotisme amounts to the sense of which art in heaven For proof of this he urges Ps vii 6 7. f See also Ps cxv 2 3. for their sakes therefore returne thou on high g Whereupon it immediatly follows The Lord shall judge the people i. e. to Heaven so the sense requires and all the Rabbins agâ—ee fâ—om whence God as-to the apprehension of men is supposed to absent-himself when he doth not execute judgment but suffers the wicked to prevaile The reason of this speech is heaven is properly The Throne of â—od h Ps lxvi 1. Now Thrones among men are chiefly established for and by Justice therefore when God's â—ustice appears not among men they suppose him for a time not to be in his Throâ—e i. e. in Heaven i See Doctor Casaub Vind. of the Lord's-Prayer p. 89 90 91 92 93 4 and lastly the miraculousâ—y-learned G. Cassander hath proved That to Christ's words in the Lord's-supper the Apostles added the use of the Lords ' Prayer a Eucharistia solà Oratione Dominicâ cum gratiarum actione primis temporibus celebrabatur S. Hierom affirms that Christ taught his Apostles to consecrate the Eucharist by the Lords-Prayer l. 3. contra Pelagium c. 5. S. Greg. l. 7. Epist 63. B. Bhenanus in Tert. de Coronâ Mil. Dominica Oratio habetur in omnibus Liturgiis See Mr. Lall's Tryall of the grounds tending to separation c. 2. p. 17 See Doctor Hammond's Copy of some Papers c. p 84. Sicuti quoque tota vetusta Ecclesia id semper extra controversiam habuit viz. Precationem hanc Christi non esse tantùm rectè precandi normam sed insuper quoque rite precandi formam Divines of Leyden in their Synopsis Theologiae disp 36. sect 33. See him in Liturgicis See also the learned Thorndike of Religious Assemblies p. 411. But when he 's pinched with the so-express undeniable words of S. Luke when ye pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say Our Father c. he Answers the meaning seems 't is but seems then to be that Christ sent his Disciples to the Direction given before Matth vi Answ Here is a miserable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shift For 1. We have proved that that is not onely a Direction but a Form 2. And in S. Luke's setting the words there is nothing that colours for a reference Do's Mr. P. do's any Author when he sayes vide videsis see look c. repeat the whole of what they have spoken in the place their Reader is remitted unto This is too piteous a device to detain us we pass on therefore To a Fourth Argnment for Liturgies Because it is lawfull to pray in set words found in Scripture He Returns three things 1. That to use the same words in Prayer out of the vehemencie and agonie and that by the Spirit as Christ b It was at three several times and with some interval or distance between each and which deserves a very considerable Remarke it was at his Passion which as all times of affliction was apt to subminister variety of words that our B. Lord went thrice saying the same words and some of the Prophets did at the same time is no ground for forming a Book without any such eminent impulsions of the Spirit But to this we say 1. That this Argument or â—nswer militates equally against all stinted Forms as Liturgies for if we may not frame Prayer-Books without eminent impulsions by the Spirit then no single Prayers though short without them But and if those impulses may be had to the latter why
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
tyed or restrained by a set form there may be largenesse of the heart though there be a limit of words Saints daily exercise set forth and approved by Sibbs and Davenport p. 80. See him also in his Sermon before King James on St. John 1. 16. p 22. to quench the spirit in Saint Paul's prohibition But then who or what Governours or what Liturgie do's so 2. What Spirit are they supposed to consine or limit God's or their own To say God's is blasphemy the spirit of God blowing and working where and how he listeth If they say their own man's this is most necessary viz. that his spirit or intention be confined or tyed to the prayer he reads or saith by heart memoriter and this is rather a kindling of the spirit For in uttering zealous prayers with a fixt intention and devout affection we feel our hearts burn within us 3. The most extemporarie prayer of the Minister confines the spirit of the Audience or People their spirit if they will not suffer their minds to wander being bound and confined to it so long as it lasts and why should they be more confined or tyed up in spirit than their Mouth or where is it written that the one may not be limited as well as the other We hear the Blessed Apostle say a 1 Cor. 14. 32. The spirit of the Prophets is subject to the Prophets if in prophecying why not in praying b The Reader is intreated to see more of this whole matter in an excellent Discourse or Diatribe of Mr. Mede's on S. Matth. 6. 9. Thus therefore pray ye Our Father c. p. 1 c. See particularly p. 15. â—ut I Answer 4 and finally That the Text 1 Thess 5. 19. about quenching the spirit is impertinently urged against stinted or set Forms of praying this being the apposite genuine sense of that prohibitive precept c See the excellent Doctor Hammond in Loc Mr. Thorndike's account of the place is That the Apostle thereby prohibits the quenching of the immediate inspirations of the Holy Ghost such as they were by which men were enabled to disâ—ern the secrets of other men's hearts As in 1 Cor. xiv 24 25. By which the Prophets of Antioch were informed of the will of God for the sending of Paul and Barnabas and those others for the ordination of Timothy Act xiii 2. 1. Tim. iv 14. By which the truth was revealed unto them as concerning matter in hand at their Assemâ—lâ—â—s 1 Cor. xiv 30. And the Rule of the Apostle if revelation be made to another as he sitteth let the first be silent is to the same purpose of not quenching these inspirations And the words relate as well to the gift of Languages as those in 1 Cor. xiv 1. Be zealous of spiritual Graces especially of Prophesying being the same with the conclusion of that Ch p. 39 Be zealous of Prophesying but forbid not to speak with Tongues Of Relig. Assem p. 211 212 213. The gifts of tongues healing c. which were given in form of fire must be used accordingly not quenched with neglect vanity wicked life but preserved by prayer thanksgiving and holy life Now this sense of the words is as distant from what 's imposed on them in the Objection as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To his Eleventh Reason Because to for me c. a Liturgie is to exercise dominion over the faith of God's people I Return 1. That to exercise dominion in the Scripture by him cited 2 Cor. 1. 24. relates not at all to prescribing described helps of Devotion imposing Liturgies or Forms of Prayer but to Discipline the sharpnesle and severity of that not sparing 't is called vers 23. 2. What advantage do the Enjoyners of our Liturgie designe to themselves by the imposing of it other than the spiritual good of the people and the quiet of their Kingdoms which is also the peoples good Now that is the meaning of Saint Pauls saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not that we exercise dominion c. as appears by Saint Matth. 20. 25. and 1 Pet. 5. 3. 3. The Apostles did what unquiet spirits like our Authour would account more burdenous and domination-like than the imposing of a godly Liturgie viz. inflict the censures excommunicate deliver over to Satan to be possessed or obsessed by him and as a consequent thereof to have diseases and sicknesse and death inflicted on them Now would such tender consciences as Mr. P's and the rest that pretend to the same frame brook such rough treatment that charge the prescription of a wholesome Liturgie so tragically To his Twelfth That then the Rulers of all Nations have the power to form c. Liturgies and consequently Arian Popish c. Rulers I Answer That they have such power to compose and impose such Forms but not as Arian or Popish c. but according to the will and mind of God consigned in his Holy Word We plead onely for orthodox pious not erroneous superstitious or otherwise a Logicians call it Sophisma à dicto simpliciter and it is when from that which is simply true somewhat is collected to be true secundum quid in a certain respect time c. impious Forms of Devotion And the proof that ours is of this latter alloy is a file too hard for his teeth or those of any its enemies In this Reason then is a manifest Fallacie d like this The Gage or depositum is to be restored to the Owner requiring it therefore a gag'd Sword to the mad Owner To his Thirteenth That then the Liturgies must alter as the chief Megistrate alters opinion King Ed. 6. Queen Ma. and Queen El. being instanced in I Answer 1. And so will other things besides the Liturgie the Bible in English will be under interdict in one of their Reigrâ— and released in the other or else translated under one of their Governments contrariantly to what it is in the others Preaching so or so shall be respectively to the Magistrates opinion commanded or interdicted And 2. When-ever this falls out you gain an opportunity of exercising your passive virtues of approving your constancy and of obtaining a Crown of Martyrdome a thing that men of your way are not ambitious of being rather for injurious acting than suffering injurie's of God or your selves by not comporting with a false way of Worship To his Fourteenth That it exposes many Christians to sin against conscience or suffer c. I Replie 1. That many pretend conscience when 't is any thing rather than that as our own experience a-late ha's given very manifest information humour it may be prejudice interest c. And I make no doubt thaâ— the refusal of Liturgies imposed is imputable many times to these and the like 2. We plead onely for a wel-composed sound and pious Liturgie and such I avow and am ready to prove is ours and none can conscientiously scruple that nor need to suffer for non-use of it Whence
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