t'other like our B. Lord between two thieves has been and is still crucified This Body of Objections is levied in part out of Smectymnuus under the high style of Godly and learned Presbyterian Ministers To which Character we shall say but this That Godly is oft the Badge of a Partie or Faction but Christ has given us a sure Characteristick S. Matth. 7. 20. And these we know by their fruits For the title learned it s a very modified one as applied to some men and there are that are learned as Curio was eloquent to the publick mischief b malo pubâ—ico 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Democrates Et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. Well the Issue of this Club of Divines is now again midwiv'd into the World to annoy truth peace and order 'T were well if the Antidote were republished also That the Children of this world too much so in some particulars might not be more diligent than the children of light But out it 's come with a strange Metamorphosis of a Hill c Areopagi for Areopagitae It was a constitution of those admired Sons of Justice the Areopagi p. 1. And this piece of incrudition is well I wis excused by citing of Chaucer 's writing semyramus for semiramis c See their Animadversions upon the Remonstrants Defence against Smectymnuus p. 6 or Street into a man Mar's-street or Areopagus put for the severe Judges that sate in the Place so styled After his Laudative and the enumeration of the particular Names of this zealous Cluster he produces their Arguments against our Liturgie whereof The 1. is That it symbolizeth or agreeth so much with the Popish Masse as that the Pope would have consented to the use of it might he but confirm it and that K. Edw 6th told the Devonshire-Rebels a Cambden in Anno 1560 contending for the Masse that though it seemed to them a new Service 't was indeed no other than the old and therefore if good in Latine good in English To which I say 1 and t is appliable to all his Reasons following that this and the rest are used onely ad conflandam invidiam and more to intangle or insnare weak people and breed scruples in their minds For to them that look at or behold all Liturgies as images or inventions of men forbidden in the second Commandement this Objection and the others that follow are perfectly inâ—â—gnificant in sober reasoning But more particularly to this and the following Reasons we say 2. that 't is childish to think that Truth is to be measured by its opposition to the Church of Rome's Religion and that the more distant we are from that Church the more truth we possesse 3 It is grosly false that it symbolizeth any farther with the Portuis or Masse than these agree to sound doctrine and devotion The matter thereof consisting of 1. Scripture-Readings in a known tongue 2. Invocation of God in the sole intercession or mediation of Jesus Christ and not 3. Upon Angels or Saints departed 4. For the living and not for the dead 5. The right administration of the Sacraments and Psalmodie Now are these things Popish Is the celebration of the Eucharist sub utrâque both with bread and cup in remembrance of Christ's death and passion b See the Office of Communion who by one oblation of himself once offered hath made a full perfect and sufficient oblation and satisfaction for the sinnes of the World is thiâ— J say any peice of the Masse or is not that in the propriety of the now-use of the Word put for what 's quite contrary to this 1 unbloody 2 sacrifice of the Body of Christ which the â— Preist doth â— continually offer up for the quick 5 and dead Whence it followes 4. That the matter is good and if the form of words should be allowed to be taken out of the Masse-Book what the least blame can there be affixt on that Will expressions derived from even Heathens and used in a Sermon which to doe is very lawfull c See Bishop Andrewes 's Serm of Worshiping Imaginations p. 31 32. Egeon Askewe's Apologie for the use of the Fathers and secular learning in Sermons published 1605. Bishop King 's XLth Lecture on Jonas Dr Fleming saies my Authour in an Excellent Vniversity-Sermon determined it lawfull so saies he did Dr House against Dr Reynolds who upon this Sermon disclaimed the contrary opinion See all this in a little Book called A Brief View of the state of the Ch. of E. as it stood in Q. El. and K. Ja. Reigns by Sir John Harrington p. 153 154 155. See also Dr Chaloner's Sermons Serm on Tit. â— 13. p. 6. c. not being used for the expressing any evil or erroneous matter supposed and proved to be left out conclude the Sermon wherein they are respersed to be Heathenish or the device of an Heathen Whereon I frame this Dilemma if our Liturgie symbolize with the Popish Masse it do's so either in respect of the Matter or the Form Not of the Matter for that which duly brooks the name of Popish or as they 'l have it Anti-Christian the foul and grosse errours are expurged Not of the Form for order and phrase is not properly Anti-christian or Popish in that sense 5. The agreeing of our Liturgie with the Masse in all things but the crasse errours thereof speaks the Composers of it to have title to Christs blessednesse a S. Matth. â— 9. Blessed are the peace-makers or the peaceable for so the b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word will signifie which words are also a sufficient Warranty for any to endeavour peace to repair the breaches in the Church and to make c Psal 122. 3. Jerusalem a City which is at unitie in it self when it may be done without any breach of charity or wrong to Faith Well! say they what they will that hunch d Pacem utroque cubito proturbant away peace with both elbows and would have our divisions and quarrels e Qui aeterna cupiunt esse dissidia Votum pro pace Ecclesiae eternal as Grotius speaks 't is an amiable thing to live peaceably with all men as far as it is f Rom. 12. 18. possible and as much as in us is and to make no wider ruptures in Christ's seamlesse coat than is of rigorous necessity 6. About the Popes consent to the confirming ouâ— Lâ—turgie when I have Answered That acts of this nature or perhaps foâ— their turn at all points the Popes have been willing to multiply above what was required or necessary to gain consideration and honour and farther advantage to themselves let g Tryal of the grounds tending to separation c. 8. p. 152 153. Mr Ball tell them That the Papists can't sincerely approve our publick Service but they must condemn and detest their own their prayers in an unknown tongue their praying to Saints departed much more to feined Saints their receiving in one kind
Christi 〈◊〉 Nyâ—sen in Orat de Bapt. Christi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we say 1 As Baptism is an Institution of Christ so it gives a virtue to the external act and to the words pronounced by the Minister so far as to make them Members of Christ and Children of God and heirs of his Kingdom f â—b p. 355. And the Antient Fathers who knew the Sacred Dialect grounding among others on that place 1 Coâ— 7. 14. call Baptism Sanctification he that is born is to be baptized and sanctified saies Cyprian a Epist 5. it 's better they should be sanctified without sense c. saies Nazianzen b Orat. 4. Paris edit Tom 1. p. 658. A. and again let it be sanctified from it's infancie c p. 647. D. See Dâ—ctor Haâ—â—mend against Tâ—mbes p. 59 101. 2 The fear of being continued in the state of Original Guilt as it is indeed to be considered so it hath been greatly considered in this matter whence the Church hath delivered it for certain Doctrine that Children being baptized have all things necessarie to their salvation and are undoubtedly saved d It is a great truth in asmuch as no other Ceremonie is required on our parts and the promise of God makes it sure on his part Therefore if they cast not themselves into doubtings charity bids us not to doubt of their Salvation Dr Savage's Reas c. See Gal. 3. 26 27. compared with Rom. 8. 17. 1 S. Pet. 3. 21 Baptisme saves â—s See S. Aug. Feriâ 2 post Dom. Palmar S. Châ—yfost Hâ—m 11. in Ep. ad Rom. c. 6. Conâ— Milev can 6. 4. so his Text of Scripture we say That the same things are not required of Infants to make them susceptible of Baptisme that is of adult persons that which is required in one of Age and must be actually in him before he be admitted to Baptisme is not thus pre required in an Infant but onely required in the future and to those though of mature Age and knowledge till after they be baptized is not in the Church writiâ—gs the word or style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 believers beâ—owed illuminate e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and believers being all one promiscuously used for those that have received Baptism in opposition to Catechumeni those that have not yet attained it 5. I passe by what some f See Mr Tho. Bedford's Serm on Rom 6. 7. p. 5. See Bishop Davenant's Epist to Dr Ward p. 25 c. and Dr Sa. Ward 's Tract called Thesis Professor is p. 117 c. and Vindicatio Thesews p. 180 c. all published by Mr Tho. Bedford 1650. say for salving this phrase are regenerate by distiâ—guishing of a twofold Regeneration and resolving what is here spoken of to be a regeneration suting the infant state available thereto and to it a state of salvation there being mean-while another kind or degree of Regeneration under requirie for grown persons I pretermit likewise what other 's answer viz. that they are regenerated Sacramento tenus or judicio Charitatis g Regenerationem tantùm externam Sâ—cramentalem spandet Baptismus quâ—m internam spiritûs sancti regenerationem per fiâ—ere ex charitate prenunciat Ecclesia Bishop Prid Fasâ— Conâ—r p. 240. semblably as some excuse S. Austin's oft asserting the final falling away of sundrie who have been regenerated and justified though let me say sufficiently contrariantly to that H. Father's mind who laieth down and useth that tenet as a means to prove his absolute Decrees But what is above-said is most perfectly satisfactorie 6. When he saies If this be true then eâ—ther all baptized are saved or else they may fall from grace I say 1 After we have received the H. Ghost we may depart from grace given and by the grace of God we may arise again and amend our lives Most confident I am that this is the truth of God upon the strength of numerous pregnant examples and places throughout the Bible the Angels in Heaven Adam in Paradise David Salomon Ezek. 3. 20. 18. 24. These for precedents and texts in the Old Testament For the New these S Peter a Whose retuâ—n from his Fall with bitter tears is called by Christ Conversion S. Luk. 22. 39. Hymenaeus b 1 Tim. 1. 20. Alexander and Philetus c 2 Tim 2 17 whole Churches d Rev. 2 3. See also the most unanswerable places in the 4th and 10th to Hebrews in the 10th especially consider v. 26. most especially v. 28. compared with 39 e See likewise 1 Cor 10. 12 1â— Pet. 2. 21. Among the Examples I frame an Argument from Judas thus Those that are given by the Father to Christ and come unto him are truly regenerated S. John 6. 32. But Judas and so many others was given unto Christ and therefore came to Christ S. John 17. 2. Of those whom thou hast given me I have lost none but the son of perdition Eâ—gó Another Argument is in this Instance derivable from the word lost from his very Apostasie He that Apostatized from Christ was once comne to Christ But Judas the son of perdition or losse Apostatized from Christ therefore he was comne to him therefore convered regenerated given to Christ 7. His places of Scripture are soon satisfied The first do's not import that Simon M. did not truly believe as others received to Baptisme the imprecation v. 20. that his money might be with him to destruction f Acts 8. 13. 20 21. signifies S. Peter's refusal to receive his money and his declaring that the offering of itshould bring mischief upon himself for thâ—nking so meanly of that Apostolical Priviledge while v. 21. imports that he should never have any part of that Priviledge nor right of dâ—spensing oâ— administring those holy things because his design in desiring it â—as meerly the getting of an opinion of power to himself His second Text g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has been spokeâ— to alreadie to satisfaction His third h 1 Pet. 3. 21. of the Water that shall be a i John 4. 14. See Mr J. Goodwin excellently satisfying this Text â—edem Red. ch 11. Sect. 10 11 c. p. 232 233. as also that of 1 S. Pet. 1. 23. ib. châ— 10. Sect. 33 34 c. p. 199 200. Well of Water springing up into everlasting life is to be interpreted that such the water is of its own nature But what if that fountain-water of a divine special quality be dam'd up or the stream cut-off or diverted by the man's default Proportionately the incorruptible seed 1 S. Pet 1. 23. is mean't that by it's own nature such it is But what if a man cast it forth so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Mat. 13. 21. imports a good root but not sufficiently fast and firm in a volatile bottom or in sand His last a John 10. 27 28. signifies that Christ's sheep provided or while they keep
have such impertinent irrational exceptions and pleadings set on foot and exhibited against the English Establishment from the Disciplinarians and the Anabaptists their Off-spring The talk about adding to the Word of God by Ceremonies and here by a described prescribed Liturgie would cease if men knew or would suffer themselves to consider what 't is to adde to the Word of God and what the places forbidding it do signifie two c Deut. 4. 2. and 12. 32. the Pamphlet has quite beside his purpose To diminish from the Word of God saies H. Grotius is not to do what is commanded to adde to it to do otherwise than is commanded referring to Deut. 12. 42. d. And reason gives that as they sense these Texts 't is unlawful to adde to the Politick Laws of Moses to hang a thief c. adding to the Civil and Cerimonial Law as well as to the Moral being thereby interdicted d Hoc dictum neque traditionibus scriptum interpretantibus neque praeceptis humanis legem sepientibus repugnat Id. in loc The LXXII render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keep 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye shall keep the Latine custodite keep and the Syriac sed observate but keep the commandements by that opposition shewing that to be the meaning of not adding or diminishing viz. paying an obedience to Gods commands Dr Hammond against Mr Cawdrey p. 16 In the next step he springs an Objection for us and against himself viz. That the Modes and Circumstances of Worship are left to the determination of men but for an Answer refers And we also for the confirmation of the Objection by him so called and invalidating his Answer will remit the Reader to the same time and place and there not fail to meet and be meet with him His third Reason is Because this teaches a vain Worship like the traditions of the Elders referring to and citing S. Matth. 15. 9 10. Mark 7. 7 8. But to these places we have spoken already and said what utterly and for ever renders them uselesse to him and his co-pretenders I now adde that not in our Liturgie no nor in our Ceremonies the most cavilled part of it is there any thing that falls under the censure of Christ contained in those prohibitive characters The Jews in the places cited censured pretended a tradition which was an invention of their own to be a law of Gods enacting a Fingamus servuÌ„ ab hero fuisse jussum adesse domi horâ diei sextá servâ—m v. dâ—mi adesse etiaÌ„ primâ quod non fuit ab hero prohibitum Num hoc nomine in culpâ est servus g. addendo verbis heri Minimê sane Ni forte dixerit cogitaveritve haec verba herum locutum fuisse mandâsseque domi utraque vice esse Applicatio haut difficilis est ceremoniis nostris Cruci in Bapt. c. and set it up against the known Law of God the saying Corban to the voiding of the command of relieving Parents This and nothing else save what shall bear some analogie with this is the crime there noted by teaching for Doctrines c. Now this is no way chargeable here on those that acknowledge as we do that Liturgies for the mode of Composure and so Ceremonies in themselves are an Ecclesiastical constitution and do not so much as pretend them to be prescribed by Christ nor by them seek to supplant any thing that is appointed by him but use them in perfect subordination to and compliance with all other Moral or Christian Laws or Institutions b See the Eminent Doctors Practical Catechism l. 2. §. 12. p. 235. Certainly those that talk or argue thus peremptorily against Liturgies c. are more or rather alone among Protestants guilty of the importance of those words teaching for doctrines c. in affirming that the non-use of Liturgies or utter abolition of them under the highest crimikations is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pleasure that is the command or will of God and the avouching that of their own groundlesse dislikes peevish prejudicâ—es and phanatical prepossessions the humours wills or commands of men righ is the same crime as to put the Kings Broad-Seal to a Deed of my own or His stamp or impression on that which is not His coyn which as it is crimen Majestatis high Treason against the Great King of Heaven and Earth so who is now guilty of it Mr P. and his Antecessors in these irrational pretensions the unquiet Disciplinarians or we that adhere to the orderly English Reformation I leave to their consciences to ruminate and the judging Reader to determine I was willing to insist the longer on this matter because in my experience it drums most in the Vulgar peoples heads and is inculcated even to hoarsenesse by the Disciplinarian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And yet here shall follow what the most judicious and incomparable H. Grotius hath on this head in his Vote for the Churches Peace a In the Translation of that Piece by the very worthy and ingenious Mr Clement Baâ—ksdale which alone I have now by me in the Art of Wil-Worship and the Commandements of men Paul in the II. c. Coloss X. 23. condems not all will-worship for so he had also condemned Abel 's sacrifice because it came not from divine command but from humane institution as the Ancients think but this is it the Apostle blames that those voluntary worships were prefer'd before the worship of Christ commanded by God and for a thing left to liberty that which was most necessary was neglected The commandments of men wherewith God is worshipt in vain both in Isaiah and Matthew are the Doctrines of men contrarie to the Divine Law such as those of the false Prophets in Isaiah 's time teaching that God might be pacified with sacrifices or other rites without amendment of life to which errour the Jews are much enclined even to this day Such also is that Doctrine of the Pharisees that he is not bound to feed his parents who had said Whatever may come from me to my parents be it now dedicated and vowed to the Temple The teachers of such things although they honour God with their lips have their heart far from him He next frames an Obâ—ection to his arguing out of the afore-cited places of Holy Text Mat. 15. c. Which is But the Jewish Elders rejected the commandements of God c. This as it is truly said or replied so when he brings our Liturgic Services under that charge he loudly affronts truth For those that worship God by a Liturgie may and do worship God in spirit and truth and 't is intolerable boldnesse as well as perfect falsity to think and say that neither Jewish nor Christian Church when they used Liturgies as we shall shew they did did any of them worship God in spirit and truth Nay farther 't is one of his own own I call him because by himself cited Authors the
3. if in some Nations where Liturgies are they are conscientiously scrupled in whole or in part 't is because they are not such as now I spake of but erroneous c. 4. If any Godly a very equivocal word as the World go's a Preachers and Professors have suffered for not conforming to Liturgie it was 1 I fear no part of their Godlinesse that called upon them that suffering and 2 God I doubt will account it a Quis requisivit who hath required this at your hands nay 3 consigne them to damnaâ—â—on for breach of Divine Law enjoyning obedience to lawful Magistrates in things lawful 5. Barrow Penry and Greenwood were deservedly and justly hang'd for their offence and breach of a I have known a man whose spotlesse life would seem to question Adam's Fal yet would he startle at the name of Godly Saint or Holy sayes one When one would have entred a person under the character of a Godly man into the acquaintance society off me Gentlemen one of them starts-back and cries Gentlemen look to your purses Law enâ—cted under that most excellent Lady Queen Elizabeth b 23. Eliz c. 2. constituting that offenders such were the fore-recited Godly ones should suffer such pains of death and forfeiture as in case of Felony And one would wonder were it not that the by-past dismal times have taught us the propè res una nil admirari how Mr. Powel dares plead for seditious Criminals whom the good Laws of England have justly animadverted against 6. For others that were displaced imprisoned or forc'd to N. E. c. I think I may safely say 1 they were none of God's Martyrs or Confessors 2 that our Bishops were very c See Doctor Heylin's Brief and Moderate Answer to Mr. Hen Burton c. 5. 111 112 113 114 115. They let the bridle too loose for such hard mouths Hist of Eng c. Presbyte y c. 18. p 15â— mild and gentle dealers in their cases 3 righteous also they were for their punishments were in a Legal way according to the Canons 4 they have since abundantly licked themselves whole again making their I doubt deserved sufferings formerly a title of rigorous desert a See Dâ—ctor Hammond's excellent Treatise of Taking up the Cross p. 63. to the greater portion of secular emoluments and dignityes enjoyed afterwards and 5 they have also since abundantly revenged themselves upon their supposed persecutours by a direfull wasting persecution of the legally established Church of England and the truly gallant Fathers and many admirable Sons thereof b See among a thousand instances the inhumane carriage of Doctor Drake Mr Bifield toward Mr. Walter Bushnel Minister of Box in his Book on that subject lately abroad 7. It was ever the temper of that sort of men to be wondrously techy and their way to cry Persecution if they might not have their humours though crosse to all Orders of Church and State Whence if the poor Bishops endeavoured to reduce them into order a deal of popular odium was their portion So that they might very appositely take up and use that saying Si non rexero Deum si rexero cives iratos habeam 8. Some chose non-Conformity and caused themselves to be outed their Livirgs to the end that in that unfixed vagabond life they might drive a more gainful trade have the in-come of larger Pensions than in their fixed station they had formerly received Tythes c See the View of New Directory c. 2. sect 8. p. 54. See also Salmasius Def Reg and Doctor Gauden's Hiera Dacrua the Books I have not now by me to cite the pages To his Fifteenth Because it maintains National Churches in the dayes of the New Testament which doubtless sayes he is contrary to the Gospel and then citing Act 10. 35. and the Apostle's mention of the Churches of Judea Galatia c. Answer 1. That national Churches may be utcunque maintained without Liturgies witnesse the Kirk of Scotland which would endure none since John Knox's 2. So to do is not contrary to the Gospel and his proofs are either vain or adversà fronte fight against himself There may be National Churches though in every Nation he that fears God c. be acceptable with him as he that fears God in this National Church of England And even in that of France c. of the Roman Communion I doâ—bt not but sundry fear God and find his acceptation what-ever such asthmatical-breasted and strait-laced Factionists as our Authour think or say to the contrary 3. If there were Churches of Judea and Galatia c. Nations distinct then were there then National Churches 4. National Churches in that sense as wherein a Christian Nation hath Articles of Religion and a Model or Form of Worship differing or contrary to those of other Nations are necessary because Christendome is under diverse Kings and Governours that have chief or Soveraign Rule and is withal so split into several sentiments and opinions touching the things of God that unlesse they will all consent or conspire in errour or will all embrace truth whereof the former is to be deprecated or averted the latter not hoped though desired it is impossible that there should be the like coalâ—tion into Onenesse of Religion as there was in the golden dayes of the Apostles Now whatever Necessity truly such constrains it defends or legitimates a Necessitas quicquid cogit defendit Senec. Contrcvers l. 9. Non necessâ—tas accersita 5. If he would have every man allowed to be of what Religion he pleaseth to adopt and not be bound to depend upon the Nationall establishment as to spirituals I say 1. it was not so in the Apostles time every one was not then permitted to opine and maintaine as himselfe listed 2. This course would take all peace love and friendly fellowship from a Nation or Kingdome 3. St. Pauls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Heb. 13. 17. Of the dangers of such as obey not their spiritual Rulers see a retable place of Calvin â—n this Text fine or optiae salutis jacturâ non Obey them that have the rule over you and submit your selves for they watch for your souls as they that must give an account c. would have no place There follow two Objections about National Churches with their respective Answers but they are so very sleazy that as I cannot but deem them to proceed out of his own pack so â— shall wholly over-leap them and come to His Sixteenth Reason which is Because it tends to make the seed of the Woman and Serpent one c. which he sayes is the main end thereof but contrary to Scripture Answer â— If the seed of the Serpent be taken in a divided sense c As God justifies the ungodly i. e. that were ungâ—dâ—y Rom. 4. 5. that is if he Book tend to make that which was such before Now not to be but to become the other seed this is
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
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
not in the composing and using the former And 2. do's not this destroy even conceived Prayers also for who of the Extemporalists can with truth pretend to those eminent as that signifies extraordinarie impulses and to that Spirit that acted in Christ and the Prophets But if those eminent impulses and that agonie by the Spirit have a lower calmer and more modest sense as pretended-to now adayes those are no unusual things in the forming and using Forms or Liturgie To what he Returns 2. That the repetâ—tion of the same words was by the same Persons and peculiar to them and chiefly at that time therefore c. We say 1. That if Christ and the Prophets had used words delivered or uttered by others before them and so consequently not peculiar to them that spake 'em and also consequently not at the same time with the first uttering of them would they have been either lesse vehement or lesse by a In the Dedication of the Temple Salomon used the very words of the Ps 132. 9. which David vowed to use at the bringing in of the Ark into his House See 2 Chro. 7. 6. 20. 21. 22. See also Ezra 3. 10 11. the Spirit or lesse acceptable to or prevalent with God For 2. Christ used prayers with earnestnesse and agonie and that by the Spirit which were endited by others many Ages before He was incarnate and upon other occasions The xxii Psalm he repeated ad verbum wholly on the Cross b Imò Christus in cruce pendens deprecationis formâ à Davide tanquam typo anteà observaâ—â usus est Matth. 37 46 say the Divines of Leyden Polyander Riveâ—us Walaeus Thysius in their Synop. Theologiae Disput 36. sect 33. saies the Tradition of the Church which may very well be however the beginning of it we are sure by the testimony of the Evangelists c S. Matth. 27. 46. S. Mar. 15. 31. he did recite My God my God c. as also those words out of Ps 31. 5. Into thy hands I commend c. And again the great Allelujah as the Jews call it reaching from Ps cxiii to the cxiix inclusively that set portion of Psalms of praise our B. Lord sai'd immediately before his Passion d S. Matth 26. 30. Where the vulgar Latine translates hymno dicto Ours-sung an hymn and in the Margin Psalm The Original word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Beza and Ainsworth say should be rendred having sung the hymns oâ— Psalms The Psalms S. Paul mentions 1 Cor xiv 26. were some of David's or Asaph's Psalms and the H. Apostle faults not the Corinthians for using those Psalms but for that every one had a distinct Psalm and so did not observe Uniformity which the non-observation of he asserts obstructed Edification After all this I need not set down the command of K. Hezekiah to the Levites to praise the Lord with the words of David and Asaph 2 Chro xxix 30. These Instances sure will give full Warranty to the use of Forms of Prayer and Praise recorded in Scripture and likewise of all others that for matter and form are holy and sit though composed by others c. To what he Answers 3. That from these Instances we may better infer that no Form is to be used till a man is in such an agonie or energie of spirit as Christ c. was We say 1. That Christ was not alwayes equally earnest in his Prayers much lesse those Prophets as is apparant by S. Luke saying that being in an agonie he prayed more earnestly a S Luk â—2 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Doctor Hammond's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and The Refuter Refuted learnedly irresistibly defending it Which pitch of energie then must we be in for to qualifie us to recite the same words 2. I ask were the Levites but now mentioned in such an agonie or earnestnesse as cannot be reached now by Christian Levites or as David c. the inspired Composers of those Psalms were in Surely no! And yet this hindred not their rehearsing of them and no doubâ— with acceptation at God's hands 3. â—s-to what he addes that 't is not good to argue from an Extraordinarie to an Ordinarie b Ab Extraordinaâ—io ad Ordinarium non est consequentia or from a particular to a General To this we have sai'd somewhat already in our amoving his Answ to our as he sets it down 3d. Objection whereto we now adde that we do not reason thus The Prophets by Extraordinarie immediate calling gave special Forms of Prayer or Praises to the Church upon particular special occasion whâ—ch Forms are as they deserve parts of the Canon of Scripture â—rgò The Church may do the same or the like now But thus we argue and that consentiently to Truth Holy men have prescribed and the Faithfull have used these Forms not by Exâ—raordinarie inspiration or espâ—câ—al injunction And Holy inspired men of God by inspiration gave certain Hymnes Psalmes and Forms of Prayer to the Church to be used on special occasion which have the due matter and form of praâ—se and prayer in a holy fitting and seasonable use â—rgò set Liturgies or Forms of Prayer c. may be lawfully and advantageously made use of as coming from the spirit and acceptable to God Pursuantly hereto I l'e fit him in the Margin c Cùm unum particulaâ—e ab alio partiticulaâ—i prâ—batur vi simil tudinis communis toâ—i generi sub quo ea particularia continentur necessariò conclâ—dit with a Rule to quit Scores with his concerning Examples To a Fifth Argument for Liturgies Because it 's lawfull for the People to use a Form as they do when they joyne with the Minister and therefore for the Pastor He Answers How can the extemporarie immediate conceived Prayer of the Minister be a Form to the People If it be he yeelds he sayes to it an unwritten unprinted unhear'd-of unimposed Form Concerning which Return we Rejoyne several things 1. That the Argument is strong and ungainsayable and 't was that of a man in great reputation with the Enemies of the English Church d Doctor John Preston See above See also of the same jâ—â—gment Mr. Arthur 〈◊〉 Ps â—1 6â— For even in the most extemporaneous Effusions of the Minister the People's spirits are as much limited following of otâ—eâ—wise than as He leads as in the most stinted set or prescript Form 2. Let it be observed that it wars against all set Forms as well as Liturgies 3. There may be some in the Auditorie that may be better at the faculty of extempore-Prayer than the then-Mouth is in this case will it be unlawfull for these abler Ones to be stinted to the others's measure in prayer for that time Is it not used in Mr. P's meetings sometimes that the weakest of his Christians be put to pray for the rest 4. But being content to grant that the Minister's extemporarie eructations though the
versamur incerta est whom there was nothing poor men I could heartily wish it might have been groundedlie so a Utinam nemo pereat Nazianz. but Heaven-ward ho though a company of facinorous Impenitents Certainly a gracious tenour of a holy life is if not the onely yet the most sure and chief assurance b Altera est Quaestio de certitudine pro futuro Hic datur magis bona spes quà m certitudo spes qualis est in honestâ matronâ quae cum semper casta fuerit etiam in posterum talis esse vult futurum esse confidit ideóque non meâ—uit anxiè ne se maritus repudiet Haec spes sollicitudinem cautionem non excludit Quamdiuâ— vivimus in certamine sumus ut aiâ— l. 2. contra Pelag. Hieronymus Bernard Certitudinem utique non habemus sed spei fiducia consolatur nos 1 Cor. 10. 12 Phil. 2. 12. Grot. Annot. ad Cassand ad Art IV. For his other Instance and charge of imperfection no Prayer for Labourers c. it's also utterly causelesse For has not our Liturgie an excellent Prayer for the Whole State of Christs Church militant here in earth and therein do's not the Chuch beseech the Divine Majestie to inspire continually the universal Church with the spirit of truth c Do's She not pray in the Collect for S. Barnabe's Day c See also the Collect for S. Bartholomew's Day and oâ—hers That the Lord Almightie would not suffer us to be destitute of his manifold gifts nor yet of grace to use them alway to his honour and glorie So we have satisfied his Exceptions and challenge him to find any such Defective Omissions His Eleventh is Because there are so many unwarrantable and offensive things therein Answ For his offensive things I have accounted somewhat in Answ to his Fourth Reas against our Book For his Unwarrantables we 'l view them distinctly and applie Answer to them accordingly The 1. is Adding and diminishing from Scripture endeavoured to be proved by that sentence praeliminarie to our Book At what time soever c. Ezek. XVIII 21. 22. Answ 1. That the Accuser knows not what adding c. is Let him learn it above in my Answ to 's Twenty fifth Reas against Liturgies 2. He adds here for proof Prov. 30. 6. But let him here also take with him Grotius's Note on the words He d Addit qui aliter quà m Deus imperat facit ut dictuÌ„ ad Deut. IV 2 Grot. in Loc. adds that do's otherwise than God commands He brings for proof also Rev. 22. 18. To which we say 1 What if that be onely the adjuration e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Scribe whereof there are examples which was the learned Mr Lively's conjecture 2 We say â—t is a symbolical and Prophetical form of expressing the certaintie and immutabilitie of this Prophecie and that it imports also the absolutenesse and perfection of it in order to publick use that it should be the one Prophecie given to the Christian Church which should bring Divine Authoritie along with it as sent with a commission from Heaven and therefore now no new doctrine was farther to be expected by the Christian Church and whosoever taught any as a rule a Though many excellent things were written afterwards Josephus cont Appion l. 1. and there might be some Prophets after S. John as Justin tells us That the gift of Prophecie remained in the Church till his time See Dr Hammond in Rev. XXII 18. of Faith and Life and pretended Revelation * for it should fall under the censure denounced on false Prophets Deut. XIII and under S. Paul's Anathema Gal. 1. 8 9. Now let him applie this to his Charge if he can 3. To the particular place contested I say 1 'T is cited according to the sense though not the words And the same petulant censure ever and anon in that manner b Concerning the several wayes of citing in the N. and O. Testament 1 as to the words 2 as to the sense alone 3 as to the type fulfilled 4 as to the analogie 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or indefinitely 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or precisely 7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or summarily See in Bishop Pâ—ideaux his Fasciculus Controversâ—arum p. 24. See also Hooker l. 5. § 19. p. 213 214. See also concerning the place in Ezek. particularly Bishop Gauden 's Considerations c. p. 24. c. which Answ Mr Firmin has not cannot firmly overthrow For instance see a pregnant place Hebr. X 5 6. cited out of Ps XL 6 7 8. And this Answ may be snarled at but it can never be rationallie everted 2 Thus 't is also ordinarie for the Fathers not to cite precisely the words but the sense onely many times The 2. Vnjustâ—fiable wherewith he charges our Book is Our leaving out many Books of Scripture never to be read thooughout the year charging it as contrarie to 2 Tim. 3. 16 Answ 1. By asking in the learned Thorndike's words c Of the Service of God at Religious Assemblies p. 403. What will any man say now to the Order of reading the Scriptures once a year in the Church Shall this be the thanks of the Church of England for renewing that religious Order of the Antient Church and providing a publike course for the people to become acquainted with the Scripture To say that it is out of the Breviarie or Masse 2. Be it known to him we leave out none of the Scriptures in our yearly lecture or reading of them as if we thought them not divinely iâ—spired or unprofitable but allowing them to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we think that some Chapters may be well omitted in publick as being either 1 such as have been read already upon which score the Chronicles are omitted being for the most part the same d So VII of Nehem. with the Books of Kings read before or 2 such as having for the main been read alreadie either in the same Book or some other the case of certain chapters in some other Books or 3 such as being full of Genealogies a Sâ— for this cause are emiâ—ted Gen. 10 11 24 Exod. 6. likewise S. Matt â— 1. to 18 v. Luk. 3. 22. to end Some Chapters are not read because Ceremonial as Exod 25. to 32 and 35. to the end â—th Book Levit. 1. to 18. and 21. to 26. also the last Chapter in Numb and those two in Deut. 14. and 23. So those are left that describe Places Josh 15. to 23. Those also that are prophetically mystical as all Salomons Song and many Chap. in Ezek especially 9 last and Rev. 2. to 22. or some other matter counted lesse profitable for ordinarie Hearers as the nine last Chapters of Ezekiel the first eight of the first of Chronicles how would such Hearers be edified by Were not men resolved to keep up their animosities though never so causelesse and groundlesse
there being several Services for several occasions for several daies for several times in the day and even that which is assigned to one time so discontinued by Psalms Hymns Lessons that it becomes in a manner two Services clearly two times of Prayer we have so assigned it as to be once repeated in every such part of Service And why that which must be necessarily b The Directorie saies iâ— may be commendably used in it divine Service used in obedience to Christ in the prayers of the Church and being repeated oftener than once shall be useful to him that was not come at first saying or may be said more attentively by him who had before been too neglâ—gent c Many are not present at the rehearsal of the Lords Prayer sâ—eing the mulct of absence is not inflicted if men come whilest the Psalms are in reading Fisher's Def. of Lit. l. 1. c. 6. p. 52. should be necessarie to be used but once and not once by our Author 's good will when all mens zeal or understanding of so divine a Form or perhaps presence at that part of Service shall not necessarily go along with it d See the View of New Direct p. â—8 let him or any tell if they can To his Twenty Fourth Vnwarrantable excepting against the word deadly sin implying the Popish distinction of sins venial and mortal Answ 1. Here we have good companie for that famous and far spread Augustane Confession uses it e Quâ— verâ— obtemperant pravis cupiditatibus agunt contra conscientiam versantur in peccatis mortalibus nec fidei justitiaâ— nec justitiam bonorum operum retinent p. 14. 2. The excellent Protestant Melancthon ha's it often in his Common-Places once where f De discrim pecc Mortaliâ— ac Venialis mihi p. 3. he useth these words But there is a certain other kind of actions which are of that nature that they who commit them fall out or from the grace of God cease to be accounted just and are damned unlesse they repent these actions are called mortal sins Again g ib p 4 5. alibi See Musculus also usâ—ng this distinction Loc. de Peccatâ— Sect. 5. pâ—rticularly Vrsin Cat. de pec dâ—st p. 59. Daven praelect de just act c. 35 p. 431 Hoard's Souls miserie â— 2. p. 91. Note also that the Papists make simple fornication either no sin or bâ—t a â—eâ—ial sin while we account it a deadly one-fornication and all other deadly sin This degree therefore is to be held in actions that it is a mortal sin to do against conscience that is to approve somewhat or do some work or deed which the conscience judges to displease God And yet again his Answer to Langaeus That the spirit doth not abide in those who commit mortal sins that is deeds against conscience 3. This difference of sins mortal and venial is taken from the Antients who call sins great grievouser coming under querel a In â—ueâ—elâ—m venienâ—io or aggrievance mortal lethal mortiferous damnable which with one stroke destroy the soul one whereof is attended with subsequent damnation crimes whereof S. Paul saies That they which do such things shall not inâ—eâ—it the Kingdom of God to which that of Tertulâ—ian appertains But an aâ—ulterer and a fornicatour who do's not straight upon the commission of the sin pronounce a dead man Of which kind of crime S. Augustine b See Grotiâ—s's Discuâ—si Dâ—alysis â—nâ—â—â— Riveâ—â— Dâ— peccaâ—is â—n râ—atibus 〈…〉 commodâ— interpâ—etâ—â—t 〈…〉 mâ—destias Gâ—ot Anâ—â—i in Anim Riv. ad Art 4. p. â—0 de voâ—e meâ—iri in Tractate Xâ—I gives these examples murder adulterie any uncleannesse of fornications theft fraud sacriledge and the rest of that nature But other there are which they call more light minute small daily delicts of righteous men and without which no man leads his life c. So that after all this I ask 4. Whether our Church had not reason to speak as she did in the place excepted to Oh how lovely is it in her to imitate the pious Antients and other excellent men where they speak as here nothing but words of truth and sobernesse 5. Even some of the Papists speak so in this matter as no moderate Protestant may refuse to subscribe to their opinion Venial sin is venial onely by the mercy of God saies one c Bishop of Râ—chester Fisher Resut xxxii artâ—uâ—heri Others d John Gerson terâ—â—d pâ—râ—â— de vit Spirit Sect. 1. Jâ—cob Almain â—â—puse â—â— 3. â— 10. of 'em say that sin mortal and venial are onely distinguished by respect to divine grace which impuâ—es that sin c. Now sure when and where Papists speak Protestantly what should forbid our speaking as do Papists especially having the countenance and authoritie of the H. Fathers and other admirable men 6. His Texts e Rom. 5. 12. â—â—6 â—â— import that f See Bishop 〈◊〉 Vnâ—m Necesserâ—m Sect. 3. ch 3. p. 128. Many sins â—â— genere in respect of the matter or â—x imâ—erfectionâ—â—ctùs â—s not done with a full consent may be said to be veniâ—l negâ—tivè per non abâ—ationem principii remissionis grace Dâ— â—ield of the Church l. 3. c. 9. p. â—â—8 ex Card. Cajetan no sin for the smalnesse of the matter or in the whole kind is venial bâ—t aque damnable and deadly in the accounts of the Dvine justice which we freely grant and our use of the word morâ—tal as appears do's no way prejudice that concession but yet concentriently to what is said of mortal sins there may be sins venial by the imperfection of the agent as when a thing is done ignorantly or by surprize or inadvertencie which is not indeed a kind of sins but a manner of making all sins venial i. e. apt for pardon for by the imperfection of the agent or the act all great sins in their nature may become little in their malice and guilt And even the sin unto death 1 S. John v 16. g See Dr Hammond in Loc. Some siâ—s mortal others veniâ—l because some are forgiven others not according to the quality of the sin and the partâ— sinning All â—re venial ex evenâ—â— â—oo by the blood of Christ and true repentance might have been venial in this sense if obstinacie against admonition and incorrigiblenesse under the censure of the Church had not made it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To his Twenty fifth Our praying against sudden death Answ 1. Our prayer here imports a The Reader may please to see a â—eauâ—ecus Discourse on this subject in Mr Hooker l. 5. § 46. p. 276 277 278. a twofold desire 1 that death when it cometh may give us some convenient respite or 2 if God deâ—ie us that yet that we may have wisdom to provide always before hand that those evils overtake us not which unexspected death doth use to bring upon carelesse men and though it be sudden
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
had C. Cities 3. And yet no such disparitie in Power or Regencie 'twixt Timothie and Titus for Timothie also was Metropolitan They are S. Chrysostom's words b Hom XV. in 1 Tim 5. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 't is manifest that Timothie was intrusted with more Churches than one even with a whole Nation that of Asia and therefore S. Paul discourses to him of Elders or Bishops and by Eusebius he is styled c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccl Hist l. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bâ—shop of the Province about Ephesus So that 4. a Synod of Bishops as he closes scoffinglie need not straine much to resolve this doughtie dout or knot A Third Object he brings is thus framed by him But in the Epistle directed to the Seven Churches of Asia there is mention onely of one Angel To this he returns 4. things First that in Ephesus one of the Seven there were divers Bishops Answ The very contrarie hath been clearly shewn He adds that d Rev. 2. 24. in the Church of Thyatira the H. Ghost writes to you and the rest c. which were more than one Answ The reading in the antient Manuscripts particularly the King 's Tecla's manuscript leave out the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and read thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to you I say the rest which are in Thyatira And this takes away all force from the Objection for the former part of the Epistle belonging to the Angel who permitted Jezabel and to them that committed fornication with her the the But in the front seperates the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you the rest from the Angel and those other formerly spoken to and therefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you cannot possibly be the Angel wherein all the strenth of the Obj consists 2. The ordinarie reading ha's been irrefragably proved by the most eminent Dr Hammond e See his Vindication against the London Ministers Jus divinum § 8. throughout not to confirm the pretensions of the Anti-Episcoparians whose words for brevitye's sake I recite not But in stead of them take the late King 's But following saith His Majestie the ordinarie Copies the difference is not great such manner of Apostrophe's by changing the number or turning the speech to another person being very usual both in Prophetick Writings such as this book of Revelation is and in Epistles of this nature writ to one but with reference to many others therein concerned Beza expoundeth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to you that is the Angel as President and his Collegues the other Presbyters and to the rest that is to the whole Flock or People which manner of speaking might be illustrated by the like forms of speech to be used in a Letter written to a Corporation wherein the Major and Aldermen especially but the whole Town generally were concerned but directed to the Major alone c. Secondly he returns that one Angel is commonly taken for diverse sheâ—ing that all the Officers in the Congregation were entire and one Answ 1. This is perfectly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a piteous begging of the Question which yet the London-Provincialists were guilty of before this our Retailer of their sleazy wares which must not See the same excellent Doctor ib. §. 10. p. 48. be had for the asking 2. Though Church be a collective body and so one Church is known to consist of many men yet Angel is not of that nature one Angel signifies neither many men nor many Angels Thirdly he returns that if there were but one in those Churches then the order in those and other Churches would not be the same as was shewed before Phil. 1. 1. Act 14. 23. Answ The very same Bishops there and Bishops here solitarie Governours Fourthly he returns that suppose there was but one c. and their power did not extend farther as saies he there 's no ground to believe it did then they were not Diocesans Answ They were they were for though but one Bishop of one Citie yet the Territorie adjoyning was under his inspection now the City and * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adjacence the Territorie or Region lying thereto makes the Diocese as might be abundantly shewed but for retrenching of tediousnesse A Fourth and last Obj by him produced as against himself is The Government of Bishops is antient of fifteen hundred years standing therefore lawful To which he answers The Devil and Anti-christ may make that plea as well Answ This Antiquitie is a good presumption that this Government is lawful according to that of the learned Father Tertullian Illud verum quod primum adulterinum quod posterius 2. What is so antient as to be devolvable upon Apostolical Institution Is caryingly argued-for from the Antiquitie of it 3. This is not our onely of six hundred Arguments for Episcopacie That 't is antient but we assert it from S. Scripture undoubted By all that we have said to assert the rights of Presbyterie we do not intend to invalid the antient and Apostolical institution of Episcopal preeminence But we believe that wheresoever it is established conformably to the antient Canons it must be carefully preserved and wheresoever by some heat of contention or otherwise it hath been put down it ought reverently to be restored was Blondel's conclusion of his Apologia c. Catholick Tradition consentient Testimonie of the Antient Church Topicks from which we draw such Proofs and Arguments as that all the Smects and Sects in the World will never be able to bear up against with any even colour for their not coming-in and submitting to a truth so evident so attested 4. Do not even the Novellists themselves Presbyterians Independants c. plead antiquitie and primoevitie for their several new-fangle aerie Models 'T is not worth the while to speak to his ugly Instances of the Devil and Anti-christ which may as well be applied to Moses's Writings the ever-blessed Gospel c. when we praise them for Antiquitie 6. Old things hear well in Scriptures the Old paths the Antient of daies * Aetas per sevenerabilts Calvin Senectus est vestigium aeternitatis What remains of the Pamphlet is soon dispatched by these few following Strictures If we read Church-Historie we shall readily discern how no other Government of the Church had any footing in any place but Episcopacie till about an hundred years ago when Mundus senesâ—enâ— patitur phantasias We have sufficiently proved the no-difference 'twixt the Bishops of the three first Centenaries and Ours in Essentials in Accessionals or other Extrinsecals there may be some difference and also in the Manners of some We say also the Controversie is about the Power of Bishops which we have proved to belong to single persons in a standing Majoritie or Prelacie and the very Name of Bishop has been shewn though here some strive not to belong ever and onely to them We acknowledge the Word of God a perfect