ΛΕΙΤΟΥΡΓΙΑ ΘΕΙΟΤΕΡΑ ΕΡΓΙΑ: OR, LITVRGY A MOST DIVINE SERVICE, &c.
HAVING by a Preface to the Reader, either accounted with our Authour about his Epistle (or therein, refer'd to the Book, wherein it is satisfied, more distinctly;) what next insues (like something Prefatory) being collections out of Smectymnuus (as, indeed, a great part of the (little) strength of his Pamphlet seems to be of that extract,) and the naked heads, that another semblable (Disciplinarian or Sectarian) Piece proceeds upon: what is out of Smec: (being for substance, and sometimes, also, in termes, respersed in the (slender) maigne or body of the Paper-kite) shall, there, be spoken to. What is out of The Common-Prayer unmasked, by way of heads, or summarily, will (together with the entire piece, whence we have these (goodly) extraits, fall under prejudice enough, and receive full and final doom, from the Character, that the (above-cited) learned man (one of the worthy Prebends of Canterbury,) Doctor Casaubon, [Page 2] hath pass't upon it, in these words: Postscript to Epist. prefix't to's Vindic. of the Lo [...]ds Prayer. [...]. [...], 2, 3. ‘Since this was printed, and ready to come forth, a Book (or Pasquil rather, it is so full of railing:) intitled, The C. P. B. unmasked, &c. came to my sight,—It is such a peece of exquisite Non-sense, of groundlesse impudent Sophistry, with bitter railing, and much profane jeering all along, that I must needs think, they that have patience,—to read such stuff, without detestation, may as plausibly be perswaded to sing Ballads, instead of Holy Hymnes, and to think that men serve God best in Tap-houses. The whole strength of the Book lyeth in this: The Masse-Book, Breviaries, &c. are idolatrous Popish-Books; therefore whatsoever is taken out of them, (or may be supposed to be taken out of them, because to be found there) is Popish and idolatrous. Now a good part both of the Old and New Testament, besides the whole Book of Psalmes, is to be found in Masse-Books, and Breviaries: is any man so blind that doth not see what will follow? And is it not the same reason for many Godly prayers and forms: (not to speak of Ceremonies, though it be true of them also) that were in use in time of purest Christianity; yet to be found in Masse-Books and Breviaries? Or is it the bare word Masse that turneth all into Idolatry? Why might it not be a good word, what ever it is now, a thousand years ago? Many ages are not yet passed, when Canticles or the Song of Songs (as it is in the Original) was called in English, the Ballad of Ballads. Now many, if not most, Ballads, we now so call, are profane or ridiculous; and that word now a word of Scorn; therefore the Canticles, or Song of Songs shall be no longer part of Scripture, but meer Idolatry. Certainly, it must be granted, that wise Governours, see much more then ordinary men: else such senselesse impious stuff, a man would think, would not be permitted to the publick. This judgment of the (above-named)’ most worthy man may serve, as for an Antidote against several poysonous passages, in the Book ensuing, so for a legitimate supersedeas to me and my Read [...]r, for not looking into that (so branded) Scriblet; and yet, if it light into my hands, seasonably, I shall (wash his face for him) make some strictures upon the (doughty) Paper.
But, we enter upon the Book it self, which sets out with a Question, Whether it's lawfull for Magistrates, Ministers, &c. to make [Page 3] stinted Liturgy, and impose the same? To which the Answer is by him given, It is not Lawful: Of which Negative, the Reasons, more than a good many, follow; no fewer than XXVII.
But, before we annul his Reasons against, we shall lay down some few (besides what the Preface ha's) of many, of our own, for a Liturgy, and, that, imposed.
1. The First is, ‘Because it is lawfull to compose and impose the Service of God. But now, the very notation of Liturgy speaks the Service of God, and Liturgie was so called at first, from serving or ministring to God. For from Act. 13. 2. [...]’ as they were doing their Liturgie to the Lord (as they ministred to the Lord, say Ours) the Fathers, in all Ages, have called the Service of God, a Liturgie. And, then, the composed service of God being perfectly lawfull, that it (the same) should, being imposed, commence unlawful, is abhorrent from all reason, unlesse lawful Magistrates and Governours (that impose it) be found the onely unlawful things.
2. The Second is, ‘Because that Liturgie (which the Question before us styles, also, exegetically or explanatively, Common-Prayer-Book) containing, and being made-up of Prayers, Confession of Faith, holy Hymns, divine Lessons, Absolutions and Benedictions, it must be proved, either that the severals are unlawful; prayers, confessions, &c. singly, unlawful (otherwise, the Aggregate, or the entire Form or Frame so compounded, will never be concluded unlawful:) Or else, that the imposing of these so many (good) things alters their nature, and poysons them; there remaining no third thing, unlesse, happely, the intermixture of Prayses, &c. with Prayer can be supposed faulty.’ Now, there's no man so forsaken of his Christian wits, as to say, any of the particulars, in their separate consideration, are unlawful acts or things: and the imposing the performance of them, by lawful Authority, must not be deemed faultable, for the reason, even now, alleadged, which will receive more strength by and by: the intermixture, which is the last, cannot fall under (sober) censure, unlesse we arrive at that passe and pitch of Phrensie, as to blame the like mixture, in David's Fsalms, which were a standing Office to the Jewish Nation, not to speak of other pieces of Scripture, nor the practise of (many) Ministers, in their peculiar own prayers, extemporal ones also, if not especially, nor even of this Authours own Effusions, all mesled, in this sort.
[Page] 3. The Third, and last, shall be, ‘Because Prayer is (at least) lawfull, and to bind it on men to pray is lawfull. Whence it may be concluded, naturally and irrefragably, to impose a Liturgy is lawfull.’ For, Liturgy is nothing, but Prayer in such a mode, dress, accommodation or composure: Now, the mode not being prescribed, in all Prayer, by God, it is left to private persons, much more then to publick Ones (men in Authority,) so to frame and reigle it, for the manner (the matter being supposed lawfull and good,) as shall seem best to their wisdomes; and to impose the use thereof (those on their Families, these upon the Churches) in their Dominions. If the Imposal be the thing, still, stuck at, besides the reason, already, assigned, we say, (according to the XXXVIIth Article of the Church of England,) That our Chief Magistrates, the Kings and Queens of these Kingdoms, ‘have that prerogative, which we see to have been given alwayes to all godly Princes in holy Scriptures by God himself, &c.’ Now, we know, our of the Sacred Code (the Scriptures,) that one of those godly Princes (Josiah) besides his destroying of Idolatry, and Repaire of the Temple, Regiâ suâ authoritate obstrinxit: & quamvis propensos Judaeorum animos ne ipso vivo ab externo Dei cultu deficerent tantam adhibuit disciplinae severitatem, Tremell: & Junius in 2 Chron. 34. 33. made or compelled, all that were found in Israel to serve the Lord their God. Another of them (King David) 1 Chron. 24. divided the Priests into orders, 1 Chron. 25. constituted the number and offices of the Singers, &c. Nay, and (which is remarkable) made a change in a constitution or Law of God, concerning the Levites, viz. Num. 8. 24. That, whereas God appointed 1 Chron: 23. vers. 24. 27. the attendance of the Levites (that they should serve and do the work of the Lord) from the age of but five and twenty years and upward till the age of fifty years old, and then they should cease waiting, v. 25, they were by Him And the 28th. inordered, to serve from the age of twenty years and upward, upon a ground there specified, v. 25. Now, as this alteration cannot, (that twenty fifth verse forbidding) See Doctor Hammond's (exact) Account of Mr. Cawdrey's Triplex Diatribe, Sect. [...]. 105, 106. to which what Mr. Cawdrey ha's return'd, in his Account andited and discounted, Sect. 4. of Wilworship; p. 160. is utterly shifting and unsatisfactory, as any that hath his eyes in his head, and not bleared with prejudice, will, upon collation, soon discern and confesse. reasonably, be pretended, to be done, by any other, than Kingly Authority, (not Prophetical, as one Mr. D. Cawdrey. would have it, though the pretention be evicted of falsity, by his very learned Adversary,) so one would think it should for ever stop the mouths of this, and all other pretenders against the Authority [Page 5] of the Magistrate, about things Sacred and Divine. One would suppose, that I need nor add the mention of the instance of King Hezekiah and the Princes, 2 Chron. 29, 30. Examples of Magistrates Compelling the people to serve God, Abraham, Gen. 17, 18. Jacob Gen. 35. 2, 3, 4. Moses, Joshua, 24, 23. Gedeon, Jehosaphat, 2 Chron. 19. 4. Josiah, 2 Chron: 34. 32, 33. Asa 3 Chron. 14, 15. Ch: Manasseh, 2 Chron: 33. 15, 16. Darius, Dan: 6. 26. Nebuchadnezzar, Dan. 3. 29. See S. Augustine Epist. 127. Cont: Crescon: Gram: l. 3. c. 50. contr: Literas Petili [...]n: l. 2. c. 86. 83. Codex lib. 1. tit. 5. de Haeretic: Socrates l. 1. c. 34. Gr: Lat: 21, 22. Euseb. de vit: Constantini, l. 1. c. 37. Theod: l. 5 c. 20. commanding the Levites to sing praises to the Lord with the words of David and of Asaph, though Hezekiah and the Church, then had not the very same occasions, to use them, that David, &c. had. But, we shall have farther occasion to speak to this, afterwards.
We come, now, to his Reasons, Why, 'tis not lawfull to impose a Liturgy, whereof,
The First is, Because no Magistrate can produce any Authority (Divine, we must suppose, he means) for so doing; not Commands, Instances, or Examples; if not, then followes; none must presume upon their utmost peril to introduce the same. To this we Answer; We have commands: What King Josiah did, he did by command of the Moral Law, which binds under the Gospel, [...], to serve God by prayer and prayse, in whatever convenient, usefull manner composed. And what bound Josiah, binds our Princes. What should I recount Rom. 13. 1. Let every soul be subject. &c. or Hebr. 13. 17. Obey them that have the over-sight or rule over you, &c? See, also, 1 Tim: 2. 3. 1 Pet: 2. 13, 14. Instances or Examples we have in the same Josiah, and in David, in a matter of much higher consideration (as some will construe it) than imposing such or such a mode, or form of God's service, agreeable to his will and mind in all things, for the matter.
To the Second, Because 'tis forbid in the second Commandment, and elsewhere, in Scripture; Liturgies being Ordinances, Traditions, and Rudiments of men, in God's worship, all which things are, there, forbid: We Answer, by denying the Minor Proposition (as in syllogisme) challenging any man to prove, That Liturgies are Ordinances, Traditions, and Rudiments of men in the Holy Apostles sense; and, therefore, what-ever the Second Precept That stinted Liturgies are, no wayes against the second Commandment; See Mr. John Ball's Tryal of the grounds tending to separation, c. 3. per totum, as venerable an Authour, sure (and of the same Family) as Dod or Bifield, if they should, which 'tis certain enough, they did not, sa [...] the contrary. forbids, it [Page 6] toucheth not those: See 12 Add [...]tional to Bishop Andrews on the second Commandment, p. 194, 195. Adjuments of Devotion and the Service of God being no such Rudiments, &c. or if they be, all prescript forms of Prayer, of what kind soever, are involvable under the same charge. It were well, if men could, or would penetrate a little-thought, beyond the shell and surface of words, and learn, or weigh what these words, that so amuse and affright the Vulgar, do (truly) import; Ordinances, Traditions, Rudiments. Do's a Liturgie signifie that bill which the Jews were bound by; signed, as it were, by their own hands against themselves, by professing to expect justification from the Law? and, yet, this is the very meaning of handwriting of ordinances, It would better be rendred, having by his doctrines blotted out the handwriting against us. Hebr. 9. 10. [Carnal ordinances,] is meant of those transient external constitutions of the Levitical oeconomie, against eating any unclean meat, &c. or the vain empty, [...]ro [...]hy and pretended knowledge or wisdom of the Gnosticks, t [...]ken out of the heathenish Pythagorean Philosophie, as it signifies, Col. 2. 8. Col. 2. 14. Do's it signifie external performances about washings, &c. alone heeded, to the neglect of Gods prime Commands, or the dubbing those things or inventions with the high style of Gods Commands, which are not, to the superseding and evacuating of his real Commands? Yet, so, traditions, S. Matth. 15. 9. and S. Mar. 7. 7, 9, 13. signifie. Lastly, do's a Liturgie signifie or implie, the observances of the Mosaical Law, very distant and contrary to the Christian Divinity; or abstinences, out of Heathen or Jewish practises brought-in? as rudiments imports, Coloss. 2. 8, 20. If the import and sense of words were considered, and not the sound onely, we should not 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 'tis, to adde to the Word of God, and what the places forbidding it, do signifie; two, 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, 'tis 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 Fingamus servū ab hero fuisse jussum adesse domi horâ diei sextá; serv [...]m v. d [...]mi adesse etiā & 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. 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 prejudic [...]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 [Page 8] 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: In the Translation of that Piece, by the very worthy and ingenious Mr Clement Ba [...]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 Ob [...]ection to his arguing out of the aforecited 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 'tis 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, 'tis one of his own (own, I call him, because by himself cited) Authors, the admirable Bishop Andrewes that will tell him, 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 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 La [...]: Wom Beaten [...]y [...]e, &c. p. 16, 17. prayer, at the same instant, do so occupie their minds with devising [Page 9] still what to say next, their spirit is unfruitfull, The Minister may better pray reading, than they pray studying (as they must a [...] ▪ 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, See Josephus lib. Antiq. XII. c. 1. not to bodily worship, nor is producible as any apologie or excuse for the omission thereof; The Reader is intreated [...]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. [...]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 As [...]matists, and by a lusty wrench directed by them against the conjunction 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 [...]. 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, [Page 10] 'tis 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] 'tis onely a perstriction 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 s [...]nt of God, placed the worship of God in naked rites, without the betterance or am [...]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 re [...]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?) 'Tis 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 of God, though, circumstantials, externals, modes, such or such Forms of prayer, are necessary.) His Major Proposition [Nothing is to be in God's service, but what is necessary] being everted, we must come to the proof of his Minor [A Common-Prayer is [Page 11] not necessary.] But, what need his probation, when necessary being so sensed, as above [absolutely necessary,] 'tis yeelded him? But, yet let's see, and fillip-away his (four) Proofs of his Assumption or middle Proposition also. Whereof,
The First is, The Scriptures are a sufficient Directory, &c. Ans: Away, then, with the Directory for worship of your good Friends, mentioned and praised, p. 14. nay, away with their, and all other Catechismes, Confessions of Faith (greater and lesse,) Books of Devotion (the Supply of Prayer for the Ships and all,) away with all Commentatours, Dod, Bifield on the Commandments, cited by you, p. 1. And, when you apply what is said, 2 S. Timothy 3. 15. 18. to prayer, whiles preaching is the businesse, there, spoken of, do not you fairly shoot besides the mark?
The Second is, Otherwise, Moses and Christ would have been unfaithfull in Gods House. But, the Answer (very briefly) is: Moses did enjoyn Forms of prayer (i. e. Liturgies,) as is most visible, Num. 6. 23, &c.—on this wise shall ye blesse, &c. saying unto them, The Lord blesse thee, and keep thee, &c. So, when the first-fruits were brought, the bringer is enjoyned to say, as we find, Deut. 26. 5. so, also, when their Armies went out, Deut. 20. 3. Likewise, when the Ark, set forwards, and rested, Continued by H. David at the removal of the Ark in his time, Ps. 68. 1. Num. 10. 35, 36. And, as did Moses, so also did our Lord, in bidding S. Matth. 6. 9. S. Luk. 11. 2. his Disciples say Our Father, &c. which, that it was a Form, and imposed, we shall make good, against all exceptions, in due place.
The Third is, Because Gods Church throve best without them, as in the Primitive times. To which we Answer (be the word [Primitive] narrower or larger,) that there were stinted Liturgies in the Primitive, and most flowrishing times of the Church Christian, as soon as Extraordinaries (which was very early) ceased. By Extraordinaries, I mean the [...], d the Gift of Prayer, which was a Miracle, as the gift of healing, prophesying, speaking c See S. Chrysostom: in Rom. viii. 26. [...]. &c. with tongues, &c. Of which Charisma or donum I might add (ad abundantiam,) that it was bestowed [...], on some one, that did pray for the rest, &c. and teach others how to pray; 2 and that some of the Prayers thus conceived by them, &c. were received and kept by those, whom they thus taught; 3 lastly, that these are they, which the Ancients mean by the Liturgies of SS. James, Mark, &c. Much might be discoursed in deducing and clearing this matter, but, as studious of brevity, I choose to refer to those (excellent [Page 12] Papers, P. 22, 23, &c & p. 82. that passed from Doctor Hammond to Mr. Cheynel, where is to be had much satisfaction, on this head. For close of this, I onely ask, whether the times of Saint Mark, and Saint James were not Primitive times, and whether the Church of Ch [...]ist ever flourished more than then, and, by consequence, as appears, then under Liturgies?
The Fourth, and last, is, Because Ministers ought to be so gifted, as not to need it. But 'tis Answered, 1. That what ought to be, is one thing, and what is, and will be, is another. 2. That the Composers of the Directory told us, Pref: to Directory, p. 5. before our Authour, though some little-what, differently, that our Lord Christ pleaseth to furnish all his Servants whom he calls to that office, (of Mini [...]er) with the g [...]f [...] of Prayer; when-as they will never be ab [...]e to shew us any Evidence from any promise of Christ, in his word, that any such gift shall be perpetually annext by him to the Ministry: gifts of healing, making of Psalmes, &c. not pretended to, now ad [...]yes, having as much promise thence, as that of prayer: nor can they shew, why Christ (if he so furnish them,) may not be concluded, to help them to the matter of their prayers ( [...]herein yet, the Directorie's help is called in,) as well as to the form of words: and, we dare affi [...]m, that, if the gift of prayer signify an ability of praying in publick without any premeditation, discreetly, and reverently, and so [...]s never to offend against either of those necessaries, every Minister is not furnisht with this gift, some men of very excellent abilityes wanting that suddain promptnesse of Elocution or utterance, and choice of words for all their conceptions; others being naturally modest and bashfull, and not endued with this Charisma of boldnesse, which is a great part, a special ingredient of that, which is, here, called the gift of prayer. And, even for those, which have the former of these, and are not so happy, as to want the latter, that yet they are not sufficiently gifted for prayer in publick, See the Preface. Experience hath sufficiently taught. See the View of the New Directorie, p. 66. sect, 18. 3. Though a M [...]nister should not need a Liturgy, in some cases (as after premeditation,) yet he (as able as we, now, s [...]ppose him) may stand in need of it, in other some, as when upon sudden Effusion, he prayes as he ought not; and the Liturgy would prevent that: and, farther, enable him to pray more to the Edification of the People, than he is able to do, who yet is able, in some degree, to pray as becomes a Minister of Christ, and as he ought to do. See a Copy of some Papers, pass'd at Oxford, &c. p. 83. For, 4. Liturgies are made and imposed, for the behoof of the people also, and [Page 13] not onely of the Priest. For a supply to whose weaknesse alone, Liturgies are not composed and enjoyned. 5. But, for other ends, according to that well-known place of Mr. Calvin: In Epistolâ ad Protectorem Angliae, Ep: 83. As for a form of Prayers, and Ecclesiasticall Rites, I very much approve, that it be set or certain, from which it may not be lawfull for the Pastors, in their Function, to depart, that so there may be provision made for the simplicity and unskilfulnesse of some, and that the concent of all the Churches among themselves may more certaeinly appear. And lastly, also, that the extravagant levity of some, who affect noveltyes, may be prevented. 6. Canonical Ordination in the Church of Christ, is that which maketh a lawfull Minister, as touching the validity of any act, which appertains to that vocation, not, as some childishly (sayes my Author) have imagined, the sound preaching of the word, (I add) or ability of extemporaneous praying. The cause why Saint Paul willed Timothy, not to be over-hasty in ordaining Ministers, being, because imposition of hands doth consecrate and make them Ministers, whether they have gifts and qualityes fit for the laudable discharge of their dutyes, or no; sayes the profound and sweet-breath'd Mr. Hooker. Eccles. P [...] lit: l. 5. sect. 81. p. 448, 449. 7. His places of Scripture Rom. 12. 6. &c. 1 Cor: 12. 6. compared with 1 Cor. 14. 13. &c. Jam: 5. 4. are, either perfectly nothing to the purpose, or else, if one of them (the second) should be found pertinent, what I have said of the miraculous Gift of prayer do's wholly supersede it, as to this concern.
And, what [...] but now said out of Hooker (with more, that might be fetcht, on that argument, from that rich and inexhaustible anti-Sectarian Penu) will be sufficient Answer to his Return to an Objection of his own starting▪ whereof the sum is, That those Ministers, that are without the gift of prayer, are but reputedly Ministers, liken Jeroboam's—But I add, 1. I do not deem him, that thus railes, worthy to brush or unty the strings of those mens Books, for depth of holy knowledge, and sublimity of sound godlinesse, that have not that, which he calls, the gift of prayer: not, as though sundry of them could not easily attain the faculty of extempore praying, but because they dislike the use of it, as too irreverent, and unbeseeming (besides the fruitlesness of the Spirit, while men imagine and pray, at the same time, as we had it, above) the awfull Majesty of God, in the Assembly of the Saints. 2. Those may have this gift of prayer, that have not the spirit of prayer. I make no doubt, sayes [...], Meditation XVIth. sect. 1 [...]. King Charles the First of ever-fragrant preciousest memory, but a man may be very formal in the most extemporary variety; and very fervently [Page 14] devout in the most wonted expressions. So His Majesty. And, for the spirit of prayer, meaning the devotional applications, workings and relishes of the Soul in prayer, it is far from being the inclosure (if it be, indeed, the acquist and possession) of Extemporalists. 3. Ir is the issue, many times, of a confident boldness, volubility of a glib tongue, a fervorous Enthusiastick temper of body, industry in turning-over a Bible or Prayer-Book, or a Concordance, of which last Mr John Clark ha's, abundantly, given exemplification, in his Holy Incense for the Censers of the Saints. P. 223, &c.
To his Fifth Reason, Because none of the Old-Testament Godly Magistrates did form, or enjoyn a Liturgy: I Answer, That Moses did, as is most apparant, above. And, it appears, Isai: 38. 20. that the good King Hezekiah did not only form a set thanksgiving, but used See Ezra's Example, in this matter, in the Preface. it (and, so imposed it on himself) all the dayes of his life. I mention not, now (again) the imposition of the said King, recorded 2 Chro: 29, 30.
He, next, raises an Objection, That there were Liturgies in the Jewish Church, &c. and Answers, It can hardly be proved: To which I Return, 1. If it be proved, 'tis no matter, whether it be done hardly, or easily. 2. It clearly is proved, by the Liturgy in Ezrae's time. But, what he adds (suppletorily) to his Answer, how sottish is it! So, sayes he, there were Idols, Altars, Groves, &c. which Answer will militate, irresistibly, (as far as it is allowed for true) against Prayers in general, and Fasting, &c. For, so, there were, among Jewes and Heathen, Prayers, Fasts, &c. suppose Mr. P's service (so to call it) of God by prayer and preaching (rightlier, pilpeting, as Sir Tho: Moore was wont to term it) should be impugned by an Atheist (though, I think a lawfull Governour may (or might) not onely lawfully, but usefully do it, i. e. impugne it by silencing him) and he, to propugne or defend it, should alledge the practice, not onely of the Christian, but also of the Jewish Church, might not his Adversary regest (as pertinently and truly, as himself, here,) Why so they practised Idolatry also, and erected Groves, &c?
To his Seventh, Because the Churches of God are not edified thereof by: I Answer, 1. That I doubt me, he know; not what Edification A man is Edified by whatsoever it is that advanceth his intentions towards any work: what-soever is a fit means to train and guide us in the wayes of godlinesse, must he sayd to tend towards the edification Gods people, Thorndike Of Assemblies, p. 186. 18 [...]. means, when he denies it consequent to the serious and worthy use of a well-framed, pious Liturgy. Should he mean, by being edified, [Page 15] affected with sensible consolations, then let him see how wrong his meaning is, by an excellent and golden discourse, concerning this matter, in a most pious and curious Piece, called the Returns of Spiritual comfort and grief in a devout Soul: represented (by entercourse of Letters) to the Lady Falkland; where P. 93, &c. he shall find, that the outward and sensible sweetnesse, and affectuousnesse in Devotions, is many times, * not from God, but from the deceiver, * not the gift of God, nor no true edification, * not from heaven, heavenly, * a snare of the Devil's laying, * temptations of the Devil, * the slie and subtle snare of the hunter * spiritual temptation, however deluded Papists, and silly Protestants so much admire and hunt after it, and such as can raise it in them. 2. Of solid and sound Edification, or promotion in holinesse, the Liturgy is a fruitfull Mother, as I have, plentifully, shewed, and more (abundantly) can. To the Objection, That diverse have got benefit by Liturgies, he Returns: So they have from the writings of the Papists and Heathens. And I Reply, that those writings are, in abundant things, good and vertuous, and so far as they are such, and as such procure benefit, they cast no disparagement on Liturgies. As neither do God's Judgments (another of his instances,) which are good and righteous things. As to what he says, of sin's benefiting; for that, and for another (farther) Answer to his other examples afore-rehearsed, I refer to my Solution of his fifth Reason or Objection.
His Eighth Reason (a most senselesse one,) is, Because a Form and Rule ought to be so for all Churches of Christ. But, such a Liturgy cannot (at least, probably) be formed by meer men, for want of agreement in the Composers. To which we make Answer (though it deserve none) 1. That there's no necessity, that all Nations should have one Liturgy, (though, I think it a thing to be wisht, as hugely meet and convenient:) If there be no repugnancy, there may be allowed diversity. 2. That there have been times and places (though our Protestant Kings Dominions and Reigns should be none of them) when, and where very many Nations, (as many, as any of his Texts import) have used one same Liturgy. For, 3. The Canon contained and refer'd-to, in his former Texts, Acts 15. 1, 28. & 16. 4 is promulgate onely to the Gentiles, at that time, of Antioch, Syria and Cilicia, from whom the occasion thereof was taken; but, when they passe farther, they promulgate them not, as appears by 1 Cor. 8. 9. Where, in that of Idolothyta, (things sacrificed to Idols,) Paul acknowledges the Corinthians-their [Page 16] liberty not retrenched, save onely in case of Scandal. And, Baronius Anno 57. n. 58. See Doctor Hammond, Of Herefie, p. 66, 67. extends this observation to the Th [...]ssalonians also, upon force of that Text, 1 Thess: 4. 2, 3. And, 4. His other four Texts 1 Cor: 4. 17. & 14. 33. & 16. 1. & 7. 17. refer not to all Churches (universim,) but to such as Saint Paul planted; but then SS. John and Pe [...]er, &c. had their [...] (peculiar places or regions) and [...] (portions of Apostleship) plantations, as well as he. Therefore, those Texts do not, necessarily, conclude, That what things were done, or inordered by Saint Paul, in the Churches of his planting, were done, or brought in universally, in all other Churches. Which things, 5. are, manifestly, Doctrines (or things of that reference, at least,) not (the bufinesse, we are about) Liturgies or Models of Prayer. His instance touching Scotland (that is, ( [...]) the good Subjects, there) their refusing that (unfortunate) Liturgy sent them from England, overthrowes his position; for, the Governours in both Church and State did agree, to compose and impose that Form of Worship; they were the Racaille or Rable, inflamed by the Clergy-Bel-weathers, and the ambitious Grandees, that sollevated, or tumultuated about it: And, be it, that there were some diversityes, there was nothing contrariant, in the one to the other, as I suppose.
His Ninth Reason might well be passed-over, were I not resolved to follow him [...]. Therefore, I demand, 1. Is composing Forms of Prayer, and imposing them by Lawfull Authority, the setting of men's by God's threshold? 2. I what's perfectly, subordinate to, and compliant, or comporting with, all Christian Lawes, and of high and pregnant advantage to the solemn publick, and even private service of God, so (truly) chargeable? 3. Is the Common-Prayer-Book, really, an Idol, or the service of an Idol? for, that is the meaning of the words [setting the threshold, &c.] Their threshald] i. e. they set their I dols, and perform their service in my Temple, in places and Chappels near to the places which are c [...]secrated to my service, D [...]od [...]i [...]in [...]. Is not this man's conscience, where Rachel's Children were? just no where, just none?
To the Tenth, That no Liturgy of these dayes is a perfect Rule; and therefore cannot bind any Saint, &c. because the Rule of Faith and Obedience ought to be perfect. I Answer, 1. God forbid, that nothing should bind, but what proceeds from an infallible Spirit, and is (in that sense) perfect: for, if so, what will become of the bindingnesse of humane Lawes, in universum? If it be excepted, that he speaks of spiritual things: I Answer, 2. What thinks he of his stock-fathers and good Friends, the Smectymnuuans, or the Scotch-English [Page 17] Synodians-their Directorie, Confessions, and Book of Discipline which obtained (I think) an Ordinance Dii Jovis 13. Matt: 1644. An ordinance of Parliament, establishing and observing this present Directory, throughout the Kingdome of England, and Dominion of Wales. for the imposing of them? were these perfect? if so, why then did not Mr. P, and his fellow-Sectaries believe and cleave to them? Nay, 3. His own praying and Preachments, I doubt not, but he would have all to be bound by; and yet, he should need a whole Isle of Hellebore, that could judge them perfect. 4. Is it not enough, that a Composure be according to the word of God, as far as learned and honest men (using all the means to discern right) can judge; to legitimate the imposition of it (the civil Authority or Sanction intervening) on all under their Charge and Rule? Surely, it is, or else all the World will become a great Amsterdam, or (almost) universal Bedlam.
To his Eleventh, That all prayers are to be made in the Spirit, I say, 1. That the right use of a pious Liturgy, is praying in the Spirit, and more so, than extemporary effusions are, or can be. See above, in Ans: to 3d. Reason. 2. Himself, in Return to a very pertinent and true Objection, acknowledges that good men (and who thinks, wicked men can?) may pray by a Form (where, the Reader may observe, what he means by Liturgie, even any Form, to all which he's an enemy) and, yet, pray in the Spirit, too. But, then, 1 he uses a diminuent or qualifying term [in some sense praying in the Spirit] as if praying in the Spirit, were so (not onely diversified, but) opposed, in sense, as that some praying in the Spirit were not praying, that is, as if contradictories were reconcileable! And, 2 he alledges it to be the proper work of the spirit, to help the infirmities, as well in matter and expressions, as in sighs, &c. Rom. 8. 26. (your Friends the Directorians will kon you but small thank for what you say about Matter; for, they, in their Directory, prescribe that (the matter, Wbereas Christ's promise is for the matter: for it shall be given you [...]. what yee shal speak, Mat. 10. 19. Mar: 13. 11. Lu: 12. 12. Poor liberty to leave the spirit onely to supply the place of a Vocabulatie or Copia verborum; See Mr. Fuller's Church. Hist: B. 11. p. 223.) leaving the Spirit of God, onely the Idol-God Mercurie's part, to furnish with language and phrase;) whence he concludes (very bashfully!) that they need not use stinted Forms. But, Sir, you have hitherto borne us in hand, that they were utterly unlawfull, under a variety of expressions of that unlawfulnesse: and but even no [...], 'twas setting threshold against God's threshold! Now, if the non-needfulnesse of u [...]ng Liturgies, be the thing contended-for: then, bes [...]des that I have proved them needfull, 'tis clear, that not-being needfull, and being lawfull, are very consistent. Ey, but then he eats his word immediately: for, this (strict) use of Forms, he concludes to be a limiting and stinting yea, no lesse than a quenching of the Spirit, which to do, sure, is highly unlawfull. But, to this [Page 18] last charge, which hath made such a noise in the World, I have many things to Return (briefly:) as,
1. To forbid and stifle all sudden motions of the Spirit, and all pious ejaculations, is (in some of our men's sense See Doctor Featley's Dippers dip't, p. 69, 70. One main Objection (sayes Doctor Preston) is this. That in stinted prayer, the spirit is streitned, &c. To this he gives three Answers. 1. They that object it, do the same thing dayly in the congregation, whose spirits are limited or stinted by being hearers of him that prayes. 2. 'Tis no general tye, &c. 3. The spirit or affections are not 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, 1 Cor. 14. 32. The spirit of the Prophets is subject to the Prophets; if in prophecying, why not in praying? 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. [...]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: 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 dis [...]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 Assem [...]l [...]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, [Page 19] 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, 'tis 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 Reigr [...], and released in the other; or else translated under [Page 20] 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 'tis 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, tha [...] 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, 3. if, in some Nations, where Liturgies are, they are conscientiously scrupled, in whole or in part, 'tis 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 damna [...]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 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 en [...]cted, under that most excellent Lady Queen Elizabeth, 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 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 15 [...]. 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 [Page 21] have since abundantly licked themselves whole again, making their (I doubt deserved) sufferings formerly, a title of (rigorous) desert See D [...]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. 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. 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 do [...]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 [Page 22] 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 coal [...]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. Necessitas quicquid cogit defendit, Senec. Contrcvers. l. 9. Non, necess [...] 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 [...], Heb. 13. 17. Of the dangers of such as obey not their spiritual Rulers, see a retable place of Calvin. [...]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 [...] 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 •. If the seed of the Serpent be taken in a divided sense, As, God justifies the ungodly, i. e. that were ung [...]d [...]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 very farre from blasting the design of the Book; rather, sets a Character of excellency on it: and yet, this to do, the Book was designed, and is very apt; however, It requires the preaching of the Word, assignes the place where the Sermon shall come in, and hath prayers for a blessing upon it, which sure will be allowed influentiall to this end. 2. It would be considered against the Congregationalists or Independents (of which kidney Mr. P. and his fellow-Sectaries are,) That the Church is compared to a Field, Matth. 13. 12. 24. 38. & 13. 47. See als [...] [...] Tim. 2. 20. Phil. 3. [...] 18 1 Thes. 2 12. 2 Thes. 3 11. Matth. 25. 2. 33. & 3. 12. where Tares, seen of all men, grow intermingled with the good Corn, and so shall continue to the end of the World Perplexae sunt iftae duae Civitates (Domini & Satanae) in hoc seculo, invicemque permistae, S. August. [...]e Civ. Dei l. [...]. c. [...]5, p. 16. B.; and, to a Net wherein are Fishes good and bad, and some which cometh thereunto, neither is, nor seemeth Fish. And, what evil is it, if Nationall (or Parish) Churches be of like nature with the Ʋniversall one? 3. 'Tis the judgment of the English Church, after, and consentiently [Page 23] with the Fathers, That our B. Lord communicated Judas, See D. Hammond's Practical Catech. p. 462, 463, 464 (irrefragably.) See also Mr. Morice (largely and learnedly) on this matter, in New Enclosures broken down. also, who was, then, in full purpose to betray him; and was discovered, before that, to be a Devil. 4. He know;, that the Scotch-English League illegall pretended, to aime at this Union, That the Lord might be one, and his Name one, (you remember the idiome.)
To his Seventeenth, Because the wickedest People doe earnestly desire, and willingly observe it. Ans. 1. By giving God hearty thanks, and sincerely rejoycing, that the (venerable) Book is in such estimation and honour (more, than I could have dreamed on U [...]bem quā dicunt Romam, Meli [...]oee, pu [...]avi, Stultus ego, huic nostrae similem—Virg. Ecl. 1.) 2. Though he sayes, they are the wickedest People, that so prize it; I say, wicked (as well as godly) carries a great homonymie in it, in this age of ours. Neither are they godlie, that these times (mostly) dub so, nor they (many times) wicked, which they so brand. When men place Religion in opinions, he's the only godly man, that jumps in judgment with them; all wicked that can not or will not opine, as they do. 3. For his two Scriptures Exod. 32. 1 &c. Hosea 5. 11., as the former concerns the whole V. 3. all the people. people, and they could not be the wickedest; and so, sure, he is not serious, when he insinuates the Common-Prayer-Book, to be an Idol-God, or a Molten Calf; so, the latter concerns not the people at all, but the Judges; Ephraim is broken in judgment: because he willingly walked after the commandment, that is, because, the Judges gave themselves [sordibus See Grotius in Loc. Quoniam coepit ire post fordes.], that is, to filthy avarice, sayes the Chaldee. These Texts then are ( [...]) nothing to the purpose. 4. If these same People (the wickedest ones) should follow and hunt-after Mr. P. and those of his confraternity, and their Sermonings, he would, no doubt, give them anothergets Testimoniall, and passe the thing under these or the like good words: The people shall be willing in the day of thy power, Ps. 110. 3. or, The Kingdome of heaven suffereth violence, and the violent take it by force; S. Mat. 11. 12. or, The Lord hath a great Harvest in such or such a place, but labourers want; or, they had been assimilized to the people, in Exodus C. 35. v. 5. 6., so liberal to God's service, as that they were faine to be restrained. So that, it is seasonable, here, to demand, why Mr. P. permits himself to offend against Salomons Prohibition, Prov. 20. 10. by having divers weights? And, it must not be pl [...]aded (which, yet he hath that Charter of boldnes, as to plead it,) that his and his fellowes-theirs are the pure Ordinances of God, and This, not:) for, this Plea wanting proof, is but a (shamefull) begging of the Question.
To the Eighteenth, Because the best Rulers, &c. in Judah, did no such thing, but brought the People back to Gods institution—set not up any invention of their own: I Replie, 1. That the best Rulers did compose and impose Liturgies (that is, Forms,) so did Moses, so Hezekiah, so Ezra, See Answ. to his Reason fifth. &c. 2. His Texts Josuah 1. 8. 12, 13. 2 Chro 17. 9. & 34. 15. Nehem. 8. 1. Ezr: 6. 18. signifie nothing to the purpose, as relating not to Liturgies, any more then to Sermons, &c. or, if they did, we pretend and pertend that our Liturgie is according to Gods Word. For, 3. we say, that our Rulers and Reformers did search the Word of God, and conformed our whole Establishment or Politie to it, exactly. He that deems otherwise, let him c [...]nfute Bishop Bilson, Downham, Hall, and (the invaluable, peerless) Dr Hammond, &c. in defence of Bishops, Dr Cousins Dean of the Arches, in maintenance of the proceeding in Courts Ecclesiastical. Bishop Bancroft's two Books touching the pretended Holy Discipline, and the very judicious Mr R. Hooker, in propugnation of our Liturgie. Let him or them try his or their teeth, (I say,) upon this file, or files.
To his Nineteenth, Because it is not lawful to put a yoake on Christs Disciples, &c. Answ. 1. That no wonder, such sons of Belial, as some are, take shadow at all commands There being two precepts, [...]ne of obeying Authority, the other of not giving scandal▪ that ought to be preferred, especially since in disobeying there is scandal also: things once indifferent, being made by the precept of Authority more than indifferent, it is not in our power to omit or refuse them; the pious Mr G. Uerberts Priest to the Temple, p. 103. See Calvin for the usefulnesse of such Ceremonies, Instit. l. 4. c. 10. Sect. 14. of men, yea, of God too, that thwart or interfere with their interests or humours. 2. It is most irrationally (but, withal, very impotently) done, to compare a Godlywell-formed Liturgie with a 1. few, 2. salubrious, 3. significant Cerimonies (antient, innocent, and indifferent) to the whole Mosaical Paedagogie, or Ritual of ceremonies, which had nothing good in them, but as commanded by God: (for, to that his place, Act. 15. refers) And, 3. we may say (and make it good against him,) that they were far from being best able to judge, who have complained of them, as a yoake. 'Tis the worst wheele in the Cart that creaks most or first. The World has had good experience, now, of the Anti-Cerimonians.
To his Twentieth, Because no blessing to be expected on them, as not Commanded of God: Answ. 1. Forms are commanded, and, therefore, we may (groundedly) expect his blessing upon the use of them. 2. His Scriptures Exod. 23. 25. Deut. 7. 9. & 28. 2. are nothing to the purpose, as will be visible, at [Page 25] the first glance, to him that looks. 3. Let so many happy daies together, be shewed in any Kingdom, as, under the use of the Liturgie, England enjoyed.
To his Twenty first Reason (which is a Dilemma:) Because, if they are indifferent, they are not to be imposed; if not indifferent, then a prescript from God is to be shewed, under Peril of Wil-worship: I Answer to the first Member, That in themselves, (though highly advantageous, yet they are indifferent, but, when Authority hath interposed, they cease to be so; indifferent in their nature, Res per se mediae desinunt tales esse ubi pacis aut ordmis causâ lex aut canon factus est, aut consue [...]udo legis vim accepit Ab initio non multum refert utrùm fiat: constitutâ autem lege plurimum, air Aristoteles Nicom: 5. 10. Et qui Ecclesiis singulis aut co [...]pori universo hanc adimunt potestatem, adimunt ei quod cognatum est omnibus societatibus: H. Grot. Annotatis ad Cassandr: ad Art: XV. Every body social has right to make certain constitutions, for the hinding of its members. That this right belongs to the Church, also, appears, Act. 15. 28. Hebr. 13. 17. Grotius's Discussio, of the power of Princes in Sacris. but necessary in their practise. To what purpose, else, were they composed; seeing 'twere as good to have none at all, as for every man to have the authoritie, to neglect them See Bishop Andrewes XXI. Serm. of Resur: on 2 Cor: XI. 15. p. 522.? necessarie, in regard of obedience, peace, uniformitie, if the Magistrates fiat have pass'd upon them; for, then, the conscience is concluded, and bound in vigor of that Oracle, Rom. 13. 5. (and, let this be carried in mind, as applicable to all our Ceremonies.) To the second Member, 1. We shall contend for ever, that every thing in the service of God is not, need not be under particular Precept of Scripture, much (we avow, and will maintain it) is to be left to the Church guided by rules of Prudence, and light of natural Reason; and this is, profoundly and inexpugnably, evinced by the fatal Pen of Mr Hooker against T. C. by Dr (Shismaticorum Malleus.) Hammond, frequently; by Dr Sanderson, &c. 2. There is a good sense of Wil-worship (willing or voluntarie Worship,) and this is the onely acceptation, wherein it is taken, in all the Scripture. The Text, which he cites, Col. 2. 23. (which is the onely place wherein 'tis used) has it in a good and savourie import, as hath been, most acutely and most nervously, made out, and vindicated, by the so oft praised Dr Hammond. I shall onely touch, one or two reasons out of the Tract Tract of Will-worship, Sect. 12. p. 43 & Sect. 11. p. 42. & Sect. [...]. p. 41. and Account of Mr Cawdrey's Triplex Diatribe, Sect. 7. p. 114. 115. &c. (Of Will-worship:) 1. 'Tis said by the Apostle, Which [Page 26] things have indeed a shew of wisdom in wil-worship and humilitie, &c. Now, hence 'tis argued: That, in respect to which another thing has a shew of wisdom or (which is the same) piety, St Chrysostome and Theophylact on the place render or varie [...] by [...]. must not it self be something foolish or impious (must be a good thing:) for, can any thing be represented to me as having so much as a shew of pietie, in respect to rage or lust discernable in it? 2. The companie wherewith it stands or goes accompanied (humilitie, which Calvin turns, here, the reverence of God and men; undoubtedly a Christian Virtue; punishing, not sparing, or (as Calvin again, varies the phrase,) mortifying of the bodie, which, as an act of self-denial, cannot be unacceptable to Christ) plead for it, and bring up a good report on it. 3. [...] (by us translated, shew) may signifie, rationem sapientiae vel pietatis, real matter of wisdom or pietie. But, see the exquisite Treatise, and its Defence against Mr Cawdrey; and his Annotations on the place, together with the learned Author of the Additionals Twelfth Additional (on the second Commandement) p. 194, 195. See Grot. in Col. 23. & Votum pro pace 100, 101, 102, 103. and Apol. Rivet. Discuss. p. 101, 110, &c. Bishop Andrewes on Mat. 6. [...]6. p. 124, &c. and on 1 Cor: 11. 16. to Bishop Andrews's Pattern of Catechistical Doctrine (in Folio. I have heard by a very ingeni us Hand, that Mr Dod was of this opinion, as to the word [...], Col. 2. 23.) 3. Liturgie in its generical signification (as a Form of Prayer) is under command; but considered quà Liturgie (a Form, so or so modelled and composed) it is (as being but a mode) left to the Churches discretion, for its composure and Frame, as She shall deem it most for edification or Devotion. Remember, all things are not (no, nor were, under the Old Oeconomie) under particular praescription.
To his Twenty second, Because the joyning of an imperfect thing with a perfect, for to be a Rule, is to debase the perfect, say (saies he) the learned, particularlie Bishop Andrews on II. Com: Answ: 1. I shall not tell him, that the Work, he cites, is (at least, as he cites it) imperfect, and the issue of Bishop Andrews, not Bishop Andros, I mean of Bishop A. a Younger man, not of Bishop A. so consummated, as when he blessed the World with his Sermons, and other his (tipe) Pieces. Nor, 2. shall I tell him, that it is very unlikely, that that Personage of immortal renown, would, even when he was Divinitie-Lecturer in [...]embroke-Hall, lay down or assert any thing, that should crosse with, or brand his practise. However, 3. What [Page 27] thinks he of the Old Scripture (the Law, especially,) which is, now, read as a Rule, and yet, is imperfect, See H. Grotius De Jure B [...]lli & Pacis, l. 1. Sect. 6. p. 21, 22. and (in Annotat:) p. 38 S. Ch [...]ysost: l. de Virginitate c. 83 [...]. Id. in Oratione filium Patri aequalem, quae est Tomo 6. air in Evangelio [...]sse [...]. See also Grotius in Notes on the first Chapter of the (said) book, p. 14, 15. See likewise Dr Hammond's Copie of some Papers, past at Oxford, &c, p. 41. in comparison of the New Instrument: perfect, for that state of men; but, an higher state and (consequentlie) a more exalted Law or Philosophie was to be introduced. Now, hereupon, I ask, Do's the Old Scripture debase the New? 4. (But, that 'twould move his gall or spleen) I would say, that the Apocryphal Scripture, which is a Rule of manners, a secondarie Canon Morum, Deutero▪canonici libri. Canon or Rule, is, and has been, in all [...]ges of the Christian Church, joyned, read, cited with the Canonical (properlie, or strictlie so called,) and yet, it hath not been, is not, must not be, thought to debase It. 5. What if I should say, Master, in so saying (as in the Reason,) thou reproachest us, the Geneva, Dutch See p. 6. of his Pamphlet. Notes, that fringe the Margine of the Bibles; and the Directorie of his good Brethren or Fathers. (Con [...]er me Directorie.) 6. Nay, what saies he, by his own prayings, and Pilpetings? are not these intended for a Rule (in con [...]unction with Gods pure Word,) to his Auditours? and yet, 'twere well, if these were onely imperfect, as humane, and not perfectlie Diabolicall (too often.) 7. The Common-Prayer-Book, is In the fourth Councel of Chalcedon, the Book of the Canons, as well as the Bible, was solemnly brought in at the opening of the Council, and called for to be read before them, as occasion required. And, 'tis sufficiently known what Justellus observes, That the Christian Church was ruled of old by a double Law. Divine, the Book of the Canonical Scriptures, and Canonical, the Codex of Canons, called their [...]. See Dr Hammond against Owen, Answer to the Animadversions, p. 4. not, pretends not to be, a Rule of Faith and Obedience; nor in any such respect, is it added to the Bible: 'Tis onely an Ad [...]ument to Devotion; and that it may produce those advantages, that are naturallie consequent from the apportioned holy use of it, the Civil Sanction has interposed it self, and imposed it: though this, also, will take place, as a truth, that, because legem Credendi, lex statuit supplicandi, (as saies the Patriarch Gennadius) the Common-Prayer-Book, containing an excellent Form of the one, do's (accidentally, yea, and directlie, in its Readings, and Confessions of Faith) reigle and assist [Page 28] the other. 8. If men can call their Sermons (and the appellation is ordinary) the Word of God And, the title may be brook'd, if, and while, they are taken from the Word of God, and grounded theron, and so far as they depart not from that which is written; Thorndike of Religious Assemblies, p. 177. (and so, if That be a Rule, these will lay claim to be no lesse,) then, sure, a pious Liturgie, perfectly conform to the Word of God, (the Result of many grave and learned Heads, and pious Martyrlie Hearts) may lay so much better pretence to the title, by how much conjoyned abilityes (caeteris paribus) are liker to judge aright what is conform to the Divine Word, and to frame their Issues and Compositions therafter, than single divided strengths or endowments are.
To the Twenty Third, Because they were not known in the Churches, either in the Apostles time, or for CC years after, citing [...]ertullian's [sine monitore quia, de pectore], Apol. c. 39. & Justin's [ [...]] Apol. 2. I Answer (manifoldly,) 1. Strange, that those, that are Antipaters, in other matters, count the Fathers as Feathers, and will not be concluded by them, against their own interests, though as Testifiers in a matter of Fact, should, here, so promptlie, and peremptorilie flie to them, and make use of their Authoritie. 2. I say, that his consequence may, reasonablie, be denied, and that reasonablenesse may be viewed, in the learned Herbert Thorndike's Book, Of Religious Assemblies p. 232, 233.. 3. But, not insisting, there, I adde, and aver, that no time of the Church can be shewn after the Apostles, and the period of extraordinarie Graces, wherein a prescript form of publick Service hath not been used; much lesse, that any such thing is proved, by the words of the two Fathers cited. They inform the Powers of the Empire, what the Christians did, at their Assemblies. And, particularly, for Tertullian, he, in several particulars, shewing the difference 'twixt the Orizons or Devotional Addresses of Heathens and Christians, tells them (as one of these,) that, whereas they (Heathens) had their Remembrancers, to suggest the Devotions they addrest to their several Deities (lest they should pray to Ceres for wine, and Bacckus for corn,) which he calleth Monitours; There is a reason why the Heathen had promp [...]ers to suggest unto them the devotions which they addressed to several Deities, because they counted several Deities properly able to bestow several blessings, and accordingly held several rites proper for their service, which it was sacriledge to perform otherwise. Thorndike, Of Assem: 431, 432. (inter Addenda) where he cites a pertinent place out of Arnob: con: Gentes III. See S. Aug. de Civ. l. 4, 22 & l. 6. c. 1. the Christians prayed, without Monitours, because they prayed by heart; the words (that Father being, alwaies, affected, to [Page 29] imitate the Greek) being a translation of that, which is called in Greek, [...], in English, to say by heart: and, so, they could not have shewed a passage more pregnant with the sense they intended to destroy, That they prayed by prescript Form. For Justine, they should know, that (however they, unskilfullie or partiallie confound them) there is great difference between, [...], and [...], according to his abilitie, and with all his might See this difference confirmed by the aforesaid learned man from the Hebrew [...], in the places cited above and below.; and, look how much the difference is, the mistake, it maketh, is no lesse, being thus: They will needs make Justine dream, as much as themselves do, of making shew of mens faculties in conceiving prayers, who speaketh of nothing but their earnestnesse of Devotion, with which, he saith, the Bishop or Presbyter came to consecrat [...] the Eucharist; more proper, without doubt, to that prime point of Gods service; which he, thus, expresseth, That he sendeth forth prayers and thanks giving with ALL HIS MIGHT; herein meaning neither more, nor lesse, than afore, speaking of the Common-prayers of the People, which, he saith, they made, [...] or earnestlie. But, for fuller (and highest) satisfaction, the Reader is besought, to have recourse to the abovesaid learned man, as directed in the Marg: H. Thorndike of Religious Assemblies, p 234. 235, 236. See the same, also, farther made good, in the same Treatise, p. 335, 338. See, also, the same Answer, (somewhat) improved, to the Objections out of these two Fathers, in Dr Featleye's Dippers Dipt, p. 64. While I say 3. That these are Smectymnuus-their (goodly) Arguments, which like twice or thrice sodden Coleworts (and as oft kick'd from the table) are, here, set before us, by this Anabaptist, (where, let me, by the way, interpose; were not Arch-Bishop Whitgift, and Mr Hooker Prophets, Prudentia est quaedam providentia. when they pronounced, that Puritanisme would be the Mother of Anabaptistry in England, giving them their very grounds of opinion and practise See Bp Sanderson's (excellent) Preface to his XVI. Sermons, § 2 [...]?) 4. Let the Reader take notice, that those Arguments or Objections fight against all Forms (whether they be Liturgies properly so called, or no,) and then how senselessely do's it follow, for contirmation of his Reason, that Constantine made Forms for his Souldiers to use: Ergò, there were no other but extemporarie or conceived prayers, such as were sent forth according to abilitie, then used? that is, there were no prescript publick Forms, i. e. Liturgies, because there were such. But, 5. we say, that in the Age An: 250. with Tertullian, and before Constantine, flourished S. Cyprian upon certain passages of whose writings, even the Magdeburgian [Page 30] Centurists have, truly, inferred, Cent: 3. that in his daies, out of all peradventure, they had certain Forms of short prayers and Responds. And in the fourth Centurie (Constantine's Age) Eusebius, that wrote his Life, (besides the Ecclesiastical Storie of all the times of the Christian Church, till then,) testifies, that that Emperour commanded an elaborate or studied Form of Prayer [...], Euseb. de Vit: Const. Ed: Rob: Steph. fol: 150. to be penned by some Bishop, and used on Lords-daies. In this Age also, the Council of Laodicea [...]. inordered, That every morning and evening, the same Service or Form of Prayer should be used. And, some few years after this, the second Councel of Milevis ordered, thus: It Placuit etiam illud, &c. Balsamon upon this Canon, [...], that is, It seems some Bishops took upon them to say prayers not accustomed. See Thorndike (as above) p. 242, &c. seemed good also, that those Prayers or Masses (once a good word,) which have been allowed in the Council, whether Prefaces or Commendations or Impositions of hands, be frequented of all; so that, none at all be said in the Church, but such as have been treated of by the more discreet, or allowed in the Synod, lest perhaps something against the Faith be proposed, either through ignorance, or too little heed. And, this was ordained, because inconvenience was perceived, by the unconformitie of particular Episcopal Churches, upon alteration made by the Ministers of them, in their Form of Service. Therefore, it is provided, that the Service to be used, be first approved in the usual Synod of the Affrican Churches, that all Episcopal Churches of those Provinces might be conformable. But, this supposeth a Form, which those Churches had; how should, else, provision be made against alteration in it? But, I have stood too long in Answer to this Reason (ab Authoritate;) but, yet, because it derives authority from Smec: and (though it hath been so often elided, or super seded from all manner of force,) is yet brought in play, or to the combat (like an [...],) as appears by this Pamphlet, and another (late one) of G. F. (Fitmin's) against Dr Gauden's (worthy) Considerations touching the Liturgie, I was willing to shew the groundlesnesse of the pertinacity of the Anti-Liturgists, by demolishing (an aierie, imaginarie, yet whereto they flie, as to a strong, Piece) this Fortresie of theirs,
The Twenty fourth, which calls Liturgies Elements and Rudiments of the World, leading men from Christ unto bondage, is (in effect) satisfied already In Answ: to Reason 2d.. His Scripture (for, the other, Col. 4. 8. is spoken to, already,) Gal. 4. 3. speaks of the observation of those first rudiments of the Worship of God, in the Jews Religion, which, sure, the very-Christian Liturgie of England is not.
The Twenty fifth, Because in matters of Religion, the Word of God onely must prevaile, &c. is super seded already, in our Answer to Reason 3d. I adde, That 'tis true in matters of Faith, importing Heaven and Hell in mens belief, but not in lesser matters, circumstances, modes, externals, wherein the Scripture defines nothing, in sundry cases, and which (consequently) are left to the inordering of the Church. S. Augustine speaking to this matter, on occasion of fasting on Sundaies, hath a Golden Rule. Epist: CXVIII. ad Casulanum. In iis rebus de quibus nihil statuit Scriptura, mos populi Dei & instituta majorum, pro lege Dei tenenda sunt. —In those things whereto the Scripture appointed no certaintie, the use of the People of God, or the Ordinances of our Fathers must serve for a Law.
To his Twenty Sixth Reason, Because it doth derogate from Christ, as both Prophet and King, as if he had not left sufficient Laws. I Answer; This Argument (how the Asp sucks poyson from the Viper!) was accounted a very palmarie one by Cartwright and his Puritanical Sectatours, in this Form M. M. p. 16. and Demonstration of Discipline, c. [...] apud Hooke [...] l. 3. p. 112.: He that was faithful as Moses, left as clear instruction for the Government (matters) of the Church. But Christ was as faithful as Moses. But, to this we say many things, 1. That Christ was faithfull, and concealed not any part of his Fathers Will: for, he testified; S. John 17. 8. See Mr Hooker, Irrefragably, clearing and confirming this matter, against the Puritanes Pope, l. 3. p. 112, 113, 114. 115. 120, 131. of Eccl: Pol: I have given them the words which thou gavest me; and, yet, this doth not exact, that Christ should ordain such Modes or Circumstances, as the Reason requires. 2. If such kind of reasoning were good, we might even as directly conclude the very same, concerning Laws of Secular Regiment, or matters. For, the Disciplinarians words are these: Ecclesiast: Dis. l. 1. In the antient Church of the Jews, God did command, and Moses commit unto writing, all things pertinent, as well to the Civil, as to the Ecclesiastical State See Dr Sanderson's ten Lectures de Conscientia, Praelect. 6. § 30. p. 246. (Mr P. may see them in English (though somewhat disguisingly) translated.. Now, do's it derogate from God, as Creator or Father, [Page 32] from his favor or care, that he hath not left such sufficient Laws in Civil things, as he did to and for the Jewes? Can God be hence argued, lesse to regard our temporal state in this World, or provide worse than for theirs? Christ meant not to set down particular positive Laws for all things, so as Moses did; as the very-different manner of delivering of their respective Laws, plainly shews. Moses had commandment to gather the Ordinances of God together distinctly, and orderly to set them down, according to their several kinds (for, each publick dutie and office, the Laws belonging thereunto:) Contrarily, the Laws of Christ are rather mentioned by occasion in the Writings of the Apostles, than any solemn thing directly written, to comprehend them in legal sort. 4. The Jews, who had Laws so particularly determining, and so fully instructing them, in all affairs, were yet, continually, inured with cases See Num. 15 34 & 9. 7. & 29. 5. exorbitant, and such as their Laws had not provided for. 5. As, saith Dr Sanderson, from Moses giving many Laws both in Rituals and Judicials to the People of the Jews, we rightly gather, that it was Gods mind and pleasure, that that People, under that Pedagogie and Discipline, as by a certain Yoke of servitude, should be so kept, in their dutie, as to have but very small libertie: so, from Christs imposing but very [...]w Laws of Ceremonies on the Christian Church, we duly collect, it was Gods intent, that the Magistrate and People Christian, in such things, should be left to their libertie, &c. Upon the strength of which Argument, observation, or consideration, he avows, that scarce any thing could be brought more to incommode their own cause, and more to establish ours, th [...]n the argument, which they derive from the comparison twixt Moses and Christ's faithfulnesse See the forecite [...]) ten Lectures, Pr [...] [...]ect: 6. § 31. p. 248, 249.. 6. Even in that People, Wh [...] were more strictly [...]yed to prescriptions & forms, then Christians. many things were done (piously, and with approbation of God,) which were under no expresse Command, and wherein they were not guided, by any former precedents, nor exspected any other warrant, than the use of their reason, and of prudential discourse See Bishop Sanderson's Pref: to his XIV. Sermens, and his [...]ectures of Censcience, Lect: 6. p. 248. See concerning the Fea [...]t of the Dedication and of P [...]rim, Dr Hammond against Cawdrey, particularly c. 7. § 17. p. 278. 282.. What warrant else had Salomon for keeping a Feast of seven daies, for the Dedication of the Altar, 2 Chro. 7. 8, 9.? [Page 33] Or what Hezekiah for continuing the Feast of unleavened Bread longer, than the time appointed by the Law, 2 Chro. 30. 25? Or what Mordecai and Esther for making an Ordinance, for the yeerly observation of the Feast of Purim, Esth. 9. 20? Or what, lastly, Judas and the Maccabees, for ordering the feast of the Dedication of the Altar, to be kept from year to year, at a set season, for eight daies together, 1 Mac. 4. 9? whereat our B. Lord was present, and approved it. We might instance the building of Synagogues in their Towns; the wearing of sackcloath and ashes, approved by Christ, S. Matth. 9. 11, 12. the IV. Feasts, Zech. 8. 19. Dies jejunii anniversaries non Deus tantum instituerat, sed addiderat aliquos p [...]pulus, in [...]erum tristium memoriam: quod an populo licear, disp [...]tari hoc seculo mirarer, nisi contradicendi libido omnia de certis incerta faceret. Grot. in c. VII. Zech. v. 3. Vide e [...]ndem in Esther IX, 23. de diebus Purim; and in Jer. XXXV. 6. and other matters. See Hooker, l. 3. p. 94. 95, 121. & l. 5 Sect. 71. p. 389. Likewise, we might annex, out of the Great H. Grotius's Notes Artic de Potestate Ecclesiae. on Cassander, Christ's and his Apostles-their observance of the Sabbath-daies-journey See Grot. Annot. ad V. Test. in Josh, 3. 4., defined or ordained by the wise men of the Jews; his mention of an hour before and an hour after the Sabbath, added for the more caution; as, also, concerning [...], Id. in Deut. 252. de non excedendo quadragenatio numero plagarum. See also Hooker, l. 3. p. 62. & p, 79. their not exceeding the number of XI. stripes, 2 Cor. 11. 24. Well saies the (last-cited) pious Person: Concerning internal acts Prelates can command nothing; nor adde any thing to the heads of Faith, or to the Law of God as a part thereof. Concerning externals they do oblige, so far forth as they (their laws) serve unto Gods Laws, among which is that, touching the keeping of peace and order, and avoiding Offences: just almost as the Physicians precept obliges to the not-drinking of Wine in such or such health.
I have been the larger on this matter, because this, well established and fortified, wholly routs abundance of the great and little Exceptions of the Puritans and Anabaptists to our Liturgie and Polit [...]e; and because 'twill fairly disoblige me from speaking to every one of this Author's Reasons or Objections to them, for as much as, in sundrie of them, 'tis but to make a reference hither, for their full Answer.
To the Twenty seventh (and last,) Because God doth not require Liturgies, and, therefore, unlawful: I Answer, by saying (besides what is Returred to his first Reason,) 1. That a solemm publick prescript [Page 34] Service of God is required; and such is a Liturgie. ( [...]emind what I have said for the authority Scriptural of Forms.) 2. If we could not shew the Requirie of them by expresse Scripture, yet if they are grounded on Reason, not contrary to H. Writ, according to S. Augustine, it is enough Epist: 18. Quod non prohibitum est, Ultrò permissum est, Tert.. But, 3. (for brevities sake) the Reader is refer'd to the judicious, meek Hooker, Eccl. Pol. l. 3. § [...]. p. 61, 62, 63, 64, 65, 66. and, indeed, to his whole third Book, where he shews, how weak and worthlesse are all the pretensions of [...]r Cartwright and his followers, That the Scriptures must be the Rule to direct in all things, even so far as to the taking up of a rush or straw Hooker l. 3. p. 54. (T. C's. o [...]n words.)
ANd, thus, I have washt my hands of his Reasons, such (indeed) as belie their name, being, for the most part, utterly reasonless, So that, what Cicero Ep: 3. l. 7. ad Att: Caussam solùm illa caussa non habet. said of Caesar's Cause, viz. That it had no cause, is applicable to these Plea's against Liturgies, they have no reason in them.
Next, he'l (having proceeded, thus far, [...]) proceed next [...], Answer the Arguments, that we levie for Liturgies (sufficiently, (though) cutting the locks of those Sampsons he means to bind.)
To our 1. Argument for them drawn from their not being prohibited either directly, or consequentially; and, therefore, lawful. He Answers, by distinguishing of things civil and spiritual, saying, That, in the former, the Argument will hold good, not in the latter. But we take away this Answer, by referring the Reader to full satisfaction, in our Answ: to Reas: 26. His making Civil things as contradistinct to the worship of God, and things that are meer indifferent to be [...] (of the same import) I passe-by, without noting, that, sure, it is not Indifferent, to obey (or otherwise) our Civil Parent, and the like. But, whereas he makes the Additional of Examples to Commands, for constituting the intire Rule, in things Spiritual, (excluding practicing upon Negatives;) this is that inconsiderate, groundlesse thing, which Dr Sanderson hath noted, and exploded Pref: to his XIV. Sermons, Paragraph 10. p. 101, 102.. For, the [...]e being Examples both good and evil, in Scripture, and no way (according to them) to know, whether (of the two) any Example be, but by having recourse to Divine Command or Prohibition, who sees not, that their Rule is resolved, solely, into Commands? and, [Page 35] 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 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 Exod. 25. 40. &c, is wholly, thereby, evertuated, as, also, that 2. from the House's 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 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 [Page 36] 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 De Monogamiâ l. 2., The Scripture denieth what it noteth not Non credius qui [...] nonm legimus, S. Hieron: adv: Helvidiu [...]. 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 See, below.) is unlawful, under the Gospel. I will not stand, to demand their reason 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 See this observed by the [...]earned Mede Diatribe on S. Joh. 4. 23. p. 200..) For his third instance, the Pope, if he be taken for the Ʋniversal 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 See Dr Hammond of S hisme p 86, 87. and his three Defences [...]hereof. men do not stick to yeild it to the Roman Bishop, and the [...] 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 Ʋniformity of C. P. p [...]efi [...] to the Bo [...]k p. l [...]s [...]. See also D [...] Heylin's Coal from the Altar, p. 59, 60, 61, 62. [Page 37] superstitious people (for, there See Dr Hammonds Tract of superstition, p. 64. § 56. Superstitionem non tantùm commit [...]i actu [...] 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 pe [...]actis plus t [...]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. 'Twere 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 factions. What profanitie calls nimietie in worship is like to be true Christianitie.
But, he'l prove the Minor, viz. That Liturgies are forbidden consequentially, 1. Because they are not commanded, and here, the authority of the Assemblers-their Catechism is fetch'd in Answ: But, we humbly take leave, to reject the authoritie of Them, and to refer the Answer of him (in this arguing) to what is, frequently, said above. That they are no Innovation (which is, also, pretended) is proved, also, before.
To his second Proof, That they are Traditions, &c. of men, not Oracles of God. (And, are his Preachings and Prayings such?) I have, sufficiently, Answered, already; and, his Marginal Texts have been (some) considered, formerly. Of the other remaining, the former (Deut. 5. 32, 33.) concerns the doing of things that import salvation or damnation, not praying after, or by such or such a manner, or composure; and his other (Tit. 1. 14.) concerning commands of men, that turn from the truth, relates to the false doctrines of those (Gnosticks,) [...]hich, under pretence of Christian libertie, corrupt seducible persons, and pervert them from the Gespel: which, with what pertinencie it is alleaged against a holy Liturgie highly advantageous to edification in the grace and worship of the Gospel, I readily report me.
Next, to a second Ob [...]ection sprung about the prudential determination of Modes and Circumstances, as lawful, and (consequently) stinted Forms. [...]e return; Answer, by granting the Objection true of some M [...]des▪ as left to humane determination: but then (by way [Page 38] of consideration) he presents us wirh a Heap of prooflesse Dictates, as 1. that they must be meerly civil and natural. But, if onely these are said to be so left, we lack and require his proof, the contrarie being proved by us, above. And, 2. (the good humour wo [...]king, or truth constraining, or the necessitie of their practices commanding, being content (without m [...]ch stick) to grant, that daies, &c. (and so, he yeelds our Holie-daies; for, why not as lawfull, to set-apart an Anniversarie day, to celebrate Christs Nativitie, or Resurrection, &c. as a Parliamentarie Victorie?) and places are so left) yet that these are left to the determination of the Churches, and Societies of Christians, not to Magistrates or Ministers onely. To which we s [...]y, 1. Put case, the Supreme Magistrate (the King) by the advice of his Clergie, with the superaddition of Parliamentarie confirmation, shall enact a Day or Daies to be solemniz'd, as the years recurre; as this is not done, by the Magistrate or Ministers onely, but, also, by the whole People (represented in Senate,) so we ask, is it what he would have, in this matter? If so, he's for Holy-daies; if not, yet he'l be forced, to yeeld to the lawfulnesse of it, by what we have said to his XXXVIth Reason. 2. I guesse by his mention of the Churches, &c. (in con [...]unction with his practises, together with the contemplation of his being an Anabaptist-Proselyte,) that he would have this power belonging to the Independent Congregations, among themselves. [...]ut, as it is true, Non Entis non sunt Accidenti [...]. that which hath no Beeing hath no Accidents, as Pertinences of it, so those Congregations having no footing or foundation, M [...] Owen would fain have found comfo [...]t and countenance h [...]r [...]in f [...]om the B. Martyr Ignatiu [...] 's Epistles; but, the Bladder of his swol [...]e conceits is for ever prickt by Dr Ha [...]mond in His Answer to Owen's Pref: to his Sain [...]s Perseverance. in the Word of God, or Antiquitie pure or impure, they must deposite all title to such power, as is mentioned.
But [...]. he would have it considered, that no such thing or things, (at least) can be imposed under personal or pecuniarie Punishment. To [...]ich we say, That good Josiah's Example fo [...]e-alledged (who compelled Chron: 34. ult: all to serve God) justifies the compulsion to good things, used by the Magistrate. 2. That Magistrates are not to bear the sword in vain Rom: 13. 4.: but, if they suffer communions to be dilapidated, here [...]ies to be Propagated, &c. they will incurre that fault. 3. Let me adde, if (particularly) they suffer the spread and head of Anabaptisterie, they shall not long [...]ear their sword, at all.
He proposes 4. to consideration, That Liturgies appoint how all or most part of Gods Worship shall be done, as Prayers, Sacraments. Answ. 1. 'Tis as fit (at the least,) that Liturgies should so appoi [...]t, as Mr P. and his fellows, who, su [...]e, actually [...]etermine the Modes of those Offices they perfo [...]m. 2. The Essentials and Substance, in every Institution, are in our Liturgie observed, as from the Authoritie of S. Scripture, the Mode of the Office (as reason requires) being of humane composure.
But, 5. he would have it to be considered, That Gods Word directs in all Circumstances, by Command or Example; and, therefore, no need of Liturgies. Answ: On those words [by Command or Example,] I have reflected, already; and have animadverted, also, on [no need] (insteed of, not lawful.) Therefore, not diverting my self, by any stay on them, to his Reason I say, It is denied; and pursuantly, we propo [...]e to be considered, 1. That if any Circumstance of Divine Worship is left undermined, then his Reason is false, though some others should be concluded determined. Now, his Proofs extend not to prove all appointed by God. For, 2. there is nothing, in H. Writ, determined, concerning Vestures of those that minister about holy things, unlesse he will have retrived the Jewish Priests-their Garments, as he would have us determined to pray or worship in Jewish Houses, (Synagogues;) (and, twill not help him, to mention S. Pauls Cloak, out of 2 S. Timothie 4. 13. for, that's but the Translators-their mistake; [...] for a Cloak, instead of a Roll.) 3. Concerning Prayer; whereof he'l have the gesture to be Kneeling See Doctor Hammond in Loc., by the authority of Scripture-Examples; why, there are Scripture Examples also for Standing, as K. Hezekiah and the Princes are said, to bow their heads and worship H. Grotius saies, that was the manner of men praying in grief and danger. Qui mos orantium in l [...]ctu aut periculo. Grot. on Dan. 6 10. See him also on S. Matth. 6. 5.; and, 'tis well known that the Pharisee stood and prayed 2 Chron: 29. 30., (and, where is that Gesture faulted?) and, the justified Publican, we find S. Luke 18. 11.—13. [...]. See 2 Chr. 20. 5. Neh: 9. 4. S. Mar: 11. 25. Sine stationibus non subsisterer mundus, Prov. Jud: See Bishop Andrewes on the Commandements, p. 216. praying in the same posture [standing afar off;] and Micah VI, 6. it is but bowing before the High God. How, then, do Examples fix the Prayer gesture to be Kneeling? 4. The Synodians, in their Directorie have enacted, that when men take their seats in the Church, they shall not kneel Direct. p. 10. See below. (all contrary to the received laudable customs;) that [Page 40] 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 defi [...]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 'tis said, Christ sate down [...]. Luke 22. 14 Si superve [...]iatquisquam cum lectio celeb [...]atur, adoret tantū Deum, & —aurem sollici [...]è accommode [...], Iside: Hispalens: de divinis Officiis l. 1. c: 10., when that was to the Passeover Supper; but, what His Ges [...]ure was, at the Ministration of his Own Supper, is not, there, recorded; and sitting (as there) is not fit posture for distribation o [...] 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 o [...] such a Text, where the Division of it into parts, handling the parts in such a Method, (Doctrines, Reasons, Ʋses, Motives Adde, that it shall be an hour, or an hour and ha [...]f long; that it shall be read, or said [...]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. [...]. 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 [...]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 See, above., confirm [...] it, semblably, we may refer it to consideration, that he that was the Master of the Feast, having his Fe [...]st-robe onely on, should wash the feet of those, that were with him, where is it inordered, and yet our [...]. Lord did so 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 Acts 2. 15. of S. Peter, it is signified, without any tex upon it. These (and more 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 cons [...]stent in their brains, think meet, to observe them. As, who, now, deem themselves under obligation, to abstain from blood Acts 15. 20. & 16. 4., fears to eat a Pullet, that has not its [Page 41] 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; See Edwards's Gangraena second P [...]rt.) [...]ho, now, observes the Agapae S. Jude [...] 12. or Love-feasts; or, thinks meet, th [...]t the Eucharist should be celebrated, 1 Co [...] 1 [...]. [...]0. See B [...]sh [...]p A [...]dr [...]ws's Serm [...]n Of [...]orship [...]ng Imag [...]nations. p. 39. after Supper? By all whi [...]h s [...]verals it appears, that Examples in Scripture are not, alwayes, [...] determiners of Circumstances. 10. Let me annex, farther and f [...]lly (for this,) that (as is, already, observed,) he would have Kneeling determined as the circumstance of Praying; But, as the (slovenly) [...]rectorie, never, imposes the Gesture, so all of that Batch of men, and o [...]her (pre [...]nded) Illuminatees, seldome, or never, in publick, use it, (God's House See M [...]. Mede's D [...]scourse, called, Churches both in, and ever since the Apostles times, p. 3, 3, 4. being more vile with them, then their Parlours o [...] Closets:) you would deem them Oliphants, and you would not suppose, that Characterism of the Presbyterian publick Worship too abhorrent from truth, which [...]yes, 'Tis 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 Psalm 9 [...]., and a Prayer of the afflicted Psalm 102., Moses's Song after deliverance from Egypt and the Red Sea Num: 6. 23▪, Prayers for blessing the People Exo: 15. 33., and (finally) our Lord's Prayer 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 o [...] interlace Scripture-passages, in his prayings. [...]. 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 [Page 42] 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 Proph [...]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, [...], Euseb: de vit. Constantini See Doctor Hammond's Answ: to Schisme disarmed, c. 5. 6, sect. 9. 11. per tot: of the p [...]wer of Kings in Chu [...]ch-matters. I am constituted under God, Bishop or Overseer of the things without:) 3 Other persons as well as Moses and David, might write Scripture, if they could; if God afforded them the [...], potentia, they would not want the [...] potestas: 3. Circumstances, in these forementioned acts, might be Extraordinarie, the Substances not being so; proportionably as to compose prayers by Inspiration, is Extraordinarie, but to compose prayers in general, or with good and great assistances of the Spirit (though not with that afflation or incitation from God, which was peculiar to Prophets, &c.) sure, is Ordinarie. But, 4. he, particularly, excepts to the Lords-Prayer; and, though he will not deny, but that any Godly man may use it (as he granted of Forms universally, above, p. 2.), yet, 1. not, as the manner is, at the end of his own: and 2. not as a Form. But, 1 why not at the end of another prayer? what reason, for his dislike of that course? hath the Scripture determined, in this circumstance? Not at all; at least, he's silent, in the matter. 2 That it is a Form, he sayes, will be hard to prove: But, though it be hard, if it be not insuperably hard, we hope, the businesse may be atchieved Quod [...]ere fit non fit: quod vix fit, fit; Vetus Grammaticorum Regula., and with reputation: [...]. But, why hard? Why? Because,
1. It was delivered as part of Christ's (first) Mount-Sermon, and as a direction, like as he directs to fast, &c. at the same time, &c. To which we say, 1. Though it were a part of his Sermon or Doctrine, nothing hinders, but that it may be a part of our Devotion See above.. 2. And, though it be a direction to pray, yet as a Standard for any measure, dry or liquid, is not onely a Rule to other measures, but may be used as a measure also, it self; and, as a Scrivener's Copy (containing all the Letters, and combinations thereof) may not onely be [Page 43] written-after, in the use of other Sentences, according to that pattern, but may also, it self, be copied-out: So, that B. Prayer, though it direct, yet may it, also, it self, be used as a formal Prayer. 3. In this matter, Christ begins with the Doctrine of praying in general, and after sundry precepts and instructions, proceeds to a particular Form: After this manner, &c. which is well observed by the Arabick Translator, exhibited in the late London-Bible, where we find this division; from v. 5. to 9. the Doctrine of praying, Counsel about prayer: then, a Form of Prayer Doctrina Orandi. Confilium de Oratione. Then, Formula Orandi. See Doctor Casaubon's Vindication of the Lord's-Prayer, p. 20.. 4. When Christ saies [ [...]] after this manner, the very words (however it hath been argued to the contrary from them) give Christ to have intended a prescript Form; (however, they importing so much, he would have used some words, to prevent our mistake, if he had not so intended.) In ordinary construction, when it is sayd, You shall say thus; the words that follow, there, Go and say unto Pharaoh, Thus saith the Lord, (oft in Exodus;) those very words there recorded were used by God to Moses when he commissioned him, See also Gen: 45. 9. See Amos 1, 11. eight times. are intended, and no other. 5. Otherwise, (had he intended onely a model) he would rather, for prevention of error, have sai'd, Id: ib. p. 27, 28. Pray, that your sins may be forgiven, &c. as elsewhere, pray that your flight may be in the summer; whereto (sayes my Authour) may be added (that Emblem of a Formal Prayer,) Amen, at the end, for corroboration Id: ib: p. 29.. But then, 6. S. Luke Luk: [...]1. [...]. (as if foreseeing, that some would stick at, and argue from the [...]) ha's used such words, as leave no ground for scruples and evasions: When ye pray, say, i. e. do it, in haec verba, use these words and syllables. For, what phrase is there, to express such a meaning, if this be not? Besides, in this of S. Luke, the occasion would be considered. It came to passe (saith he) as Jesus was praying—one of his Disciples sai'd unto him, Lord teach us to pray, as John also taught his Disciples. From which we gather, that this was the custome of the Doctors of Israel, to deliver some certain Form of Prayer to their Disciples, to use, as it were a Badge and Symbolum of their Discipleship, at least S. John Baptist had done so unto his Disciples, and, thereupon, our Saviour's besought him, that he, also, would give them, in like manner, some Form of his own making, that they might, also, pray with their Master's Spirit, as John's did with their's. For, that either our Saviour's, or S. John's Disciples knew not how to pray, till now, 'twere ridiculous, to imagine; they being both sorts of them Jewes, who had their certain set hours of prayer, which they, constantly, observed, as the third, sixth and ninth, &c. Here Observe, That this delivery of the Lord's-Prayer in S. Luke, is not the same with [Page 44] that related by S. Matth. but another, See Doctor Hammond on S. Luke 11. 3. See Mr. Mede in his Diatribe on S. Mat: 6. 9. p. 3, 4, 5. See also Doctor M. Casaubon ut suprà, p. 31, 3 [...], 33, 34, 35, 36, 37, 38, 39. at another time, and upon another occasion: That of S. Matth: in the Sermon of Christ on the Mount—; That of S. Luke upon a special motion of the Disciples, at a time when himself had done praying; That of S. Matth: in the second; That of S. Luke, in the third Year, after his Baptisme: Consider, the Text of both, and you shall find it impossible, to bring them into one, &c. So, as Joseph sai'd to Pharaoh, Gen: xli, 32. The dream is doubled unto Pharaoh, because the thing is established by God; in like manner, the delivery of this Prayer was doubled to the Disciples, that they, and we might know, thereby, the more certainly, that our Saviour intended and commended it for a set Form of Prayer unto his Church.
2. He'l prove it hard to be proved a Form, Because the Evangelists differ in relating the particulars, and S. Luke hath not the Doxology. Answ: 1. That if this Argument might take place, when we celebrate the Lords-Supper, we must not pronounce the words, which Christ spake, in that action; for, they are related, in diverse Books See S. Mat. 26. 26. S. Mar. 14. 22. S. Luke 22. 19. compared with 1 Cor: 11. 24. & 23. of the Scripture so, that one of the Evangelists, that registred them hath not [Do this in remembrance of me.] 2. That this is a wrong Conclusion, that we ought not to take heed to the words, under pretence of the difference in them. Contrarily, whereas God repeats the same thing in diverse words, by so much the more ought we to mark them, the difference tending to the clearing As, Remit our debts, is [...]xpounded by, Forgive our trespass [...]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: See vers. 5. of the xivth. and vers. 6. of the liii. must we suppresse them both? See the (worthy) Trea [...]ise [...]y Mr. Des [...]agne, in Defense of the Lord's-Prayer, su [...]joyned to his Tract on the Creed, Obj: 8. p. 3 [...]. But again, what if we say, the Doxo [...]ogie was by after-Copies annexed out of the Liturgies of the antient Greek Church? See Pract: Catech: l. 3. sect. 2. p. 292. See also, the same Authour's VI. Quaeres, Qu [...]re 1. p. [...]. in a case much like..
3. His third Proof is, That if it were given a [...] a Form and impo [...]ed, it [...]as a sin in the Apostles, &c. not to use it consta [...]tly; but it appears [Page 45] 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, Consider, also, that the double po [...]t [...]on of El [...]as [...]pirit p [...]om [...]sed to Elisha [...] 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 S. Mat [...]. 8. (though we re [...]d of many baptized by them and others:) shall we s [...]y th [...]n, that they did not baptize, in this Forme? A very Form of Blessing is prescribed by God, Numb: vi. 23, In this wise, or, in this set form, say the Assembl [...]es Annot: on [...]his place. &c. Yet we do not find it, in the whole Scripture. It is more blessed to give than to receive, i [...] mentioned, Act, xx, 35. [...]s one of Christ's memorable sayi [...]gs, which yet is not found, in all the Monotessa [...]on (in none of the four Evangelists;) We might insist, in many more such I [...]stances, out of the Old and New Testament, if need were. So that, ( [...]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 [...]pirit, which guided them in their Prayers, as well as in their Doctrine. But, have we the same infallible spirit? See M [...]. 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: [...]] 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.—See also Ps: cxv, 2, 3. for their sakes therefore returne thou on high, Whereupon it immediatly follows, The Lord shall judge the people. i. e. to Heaven (so the sense requires; and all the Rabbins ag [...]ee:) f [...]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 [...]od. Ps: lxvi. 1. Now, Thrones, among men, are chiefly established for, and by Justice; therefore, when God's [...]ustice appears not among men, they suppose him, for a time, not to be in his Thro [...]e, i. e. in Heaven. See Doctor Casaub. Vind. of the Lord's-Prayer, p. 89, 90, 91, 92, 93— 4 (and lastly) the miraculous [...]y-learned G. Cassander hath proved, That to Christ's words in the Lord's-supper, the Apostles added the use of the [Page 46] Lords' Prayer. 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 ('tis 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, 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 [...]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 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 [Page 47] 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 repet [...]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, Imò Christus in cruce pendens deprecationis formâ, à Davide tanquam typo anteà, observa [...]â, usus est, Matth. 37 46, say the Divines of Leyden (Polyander, Rive [...]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, 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. 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, o [...] 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 [Page 48] 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: S Luk: [...]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 doub [...]) with acceptation at God's hands. 3. [...]s-to what he addes, that 'tis not good to argue from an Extraordinarie to an Ordinarie, Ab Extraordina [...]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, wh [...]ch Forms are (as they deserve) parts of the Canon of Scripture; [...]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 Ex [...]raordinarie inspiration, or esp [...]c [...]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 pra [...]se and prayer, in a holy, fitting and seasonable use; [...]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, Il'e fit him in the Margin, Cùm unum particula [...]e ab alio partiticula [...]i pr [...] batur vi simil tudinis communis to [...]i generi sub quo ea particularia continentur, necessariò concl [...]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 'twas that of a man in great reputation with the Enemies of the English [Church. Doctor John Preston; See above. See, also, of the same j [...]gment Mr. Arthur [...] Ps. [...]1. 6 [...]. For, even in the most extemporaneous Effusions of the Minister, the People's spirits are as much limited (following of ot [...]e [...]wise, than as He leads,) as in the most stinted, [Page 49] 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 People know nothing of them before (& the very [not-knowing, or not-hearing of it, before] is the apter to stint, yea quench, yea utterly deprive of an hearty Amen In a stinted prayer, as the judgment of the people is the freer, to say Amen, by the foreknowledge, and approbation of the prayer, so the spirit and affections are at an equal f [...]eedom also (as in a suddenly-conceived prayer.) See Dr. Bernard declaring, and assert [...]ng A B. Usher's opinion, in this matter, p. 312: Of certain Discourses, &c) are such Prayers (so to cal'em) i. e. Forms, to the Auditors; he sayes, that he'l yeeld to such a Form, viz. an unwritten—unheard-of, &c. Form. To which I say; But, is there such influence or Po [...]er, in those accidents or external circumstances (writing, or not writing [heard-of, or unheard-of]) as to make that, which is lawfull in it self and essentially, to become unlawfull, or lawfull respectively onely, yea, and a breach of the 2d. Commandment? (see his p. 2.) 2. I shall not stand, to say, (what is most visible, and experimented by every day's practice of the Orthodox,) that the heart may very well follow the eye, in reading what is writ or printed, yea better than the invention. See, above. 3. What he addes, about non-imposition, as we have spoke somewhat to that, already, above, (and, what is sai'd, but now, about non-writing, &c. is perfectly applicable to it,) so we, farther, now, annex this, That if it be unlawful, to impose a Form of Prayer (the Substance thereof being perfectly allowable, yea and required; the rest being but matter of order, method, words, and phrases of speech, [...]hich are very Circumstances and Accidents;) it is unlawful, also, to prescribe place, time, and order, for the celebration of Divine Ordinances, which place, &c. are of the very same nature, and equally undetermined by the Word of God. For close I observe, that these confident al-assuming Dictatours, who are so prompt, to accuse the Orthodox of humane Devises and Impositions, about the matters of Heaven, oh! what intolerable presumption do, they use in Devising and Imposing their groundless dotard Conceits, for the Word and mind of [...]od!
What he propounds, as a Sixth Objection against the Adversaries of Liturgie, I willingly slide-by, conceiving it, rather to be some Spectre, that p [...]esents it self to Mr. P's Phant'sie (if any man's Imaginative can be so, whether strong, or weak and distempered,) [Page 50] than any Argument produced for Liturgie, by any lover and approver thereof.
The Seventh (as he ranges them) of our Arguments for Liturgies, drawn from Christ's using the same words thrice in Prayer, he refers for Answer to the 4. Objection. And, thither, also, I am very well content to referre my Reader, for his satisfaction.
To our Eighth fetch't from Christ's using a Hymne after Supper: He Answers, Why might not Christ, and his Disciples, use one of the Psalms of Scripture, being in Me [...]re, and then in use? But I remove this Answer, by observing many infirm parts in it, as 1. How do's this agree with what he laid down, in his Second Answ. to our Sixth Objection, (p. 12 of his Pamphlet,) which did import, or insinuate * that same Words or Forms must be used by the same persons, * must be peculiar to them that spake them, and, * must be uttered at the same time See his p. 12. Answer 1.? None of which were, in this Case. 2. It is as unlawfull, to sing stintedly (especially David's Psalmes, (of which this, or these See, above were) consisting, mostly, of interspersions of Prayer,) as to pray stintedly: Wherefore, if it were unlawfull for Christ, to use stinted Prayer, he knows what will follow; and, if it were not unlawfull, he knows the Consequent, also; but, little to the comfort of his beloved Hypothesis. 3. He makes the Psalms in Metre more lawfull for use, than in Prose (or, not so metrically composed;) but, the Meeter of Our Psalms is an humane invention, damned by Mr. P. What follows? 4. He seemes to insinuate (mark his reasoning,) that every thing in use, among the Jewes, was lawfull: if so, then (besides that this is directly crosse to his anti-Liturgical humour,) there being many things, in point of usage, custome, and ceremonie, used by them, and uncommanded of God, See, above they are hence concluded lawfull also; and, so, he justifies our Holy daies and Ceremonies, even while he impugnes them (not to extend his words to the justifiing of corrupt things, introduced into the service of God by them, in use among them, which as Christ might not use, so he did not, but reproved them.) 5. [...]ut, he ha's an help at Maw yet, by saying, That this Hymne signifies an extempore song; as diverse Interpreters, saith he, make that distinction 'twixt Hymns and Psalms and Spirituall Songs, Col. 3, 16. [...]o which I say, 1. That Division is naught, where the members divident are coincident, as, here, spirituall So [...]gs (one of the members) is with Hymns, if (as it signifies Songs, so) it signifie spirituall, (as sure here, it do's.) 2. I dare not take it upon his word, that [Page 51] Interpreters, here, so distinguish. But, 3. if they should, I'se shew him an Interpreter, that may be allowed to weigh in the ballance against six hundred of them, that interprets, farre otherwise; ('tis that glorious man, [...], Dr. Hammond, on Eph. 5. 19. 5.) Who saith, that the difference of those three [...]. must be fetch't from the Jewes, who have 3. sorts of Cancicles, 1. [...] from [...] amputavit, a Concise verse, which is here called a Psalm; 2. [...] Praise, celebration, depredicating of any thing; 3. [...] Canticum or Cantio, whence is [...] the Song of Songs, and to this answers, here, the [...], and the word, Spiritual [...]. or Christian added to it, is in opposition to the [...], and the like drunken sensual Songs and Ovations, in their Bacchanalia, &c. by which it appeareth, that the specifical difference of the former of these from the rest, is not, for that it was an extemporarie thing. 6. But, himself places no great affiance, in such Interproters, and, therefore, ha's recourse to others, who understand no more by [ [...] f] than praising God, which Math. 26. 30. sense he will confirm by such acceptation of the word, [...]. Heb. 11, 12. Answ. 1. That there it is not rendred to praise, but to sing praise; now, sing we cannot (especially David's Hymns, (out of which this last place is taken) being disposed by Art Metrical, and bound to the lawes of versifying) extempore. 2. It signifies, I will compose an Ode or Psalm in thy praise, then sing it, which, sure, can't be done ex tempore, neither. Now, these things being so, the Apostle commanding this singing (whatever our Authour sayes, to elude the matter) did impose or enjoyne the singing of Set Forms (of praise.)
To the Ninth Argument for Liturgies, Because it's lawfull to use a Form in Preaching, &c. He Answers, in summe, That 'tis not lawfull, to write all a Sermon verbatim, and then deliver it without any alteration, and after Print, and then impose it on others; therefore, &c. To which we say 1. That the Objection may be improved, thus: If Set Psalmodie or See the last Answer. Hymnologie, if Set Translations of Scripture, Set Confessions and Professions of Faith, Set Catechismes, and Set penned Sermons be lawfull, then are Set Prayers also lawfull. But, those are lawfull: Therefore, so are these. 2. What he speaks against writing a Sermon word for word, delivering it without addition or substraction, or variation, and, so, injoyning it, is equally pleadable against the particulars immediately foregoing. 3. Reading (a thing, that broiles in his breast, A thing that did, also, in Disciplinarians theirs, Hooker, l. 5. p. 221. that Sermons should be read) of the S. Scripture [Page 52] (where no liberty is left for alteration of words and phrases, or adding, &c.) is by Scripture called Preaching. Act. 15, 21. preach him, being read, ‘For, so, saith Mr Hooker, Bo [...]k 5. p. 213 sect. 19. of necessity it must be understood, inasmuch as we know, that the Jewes have alwayes had their weekly readings of the Law of Moses, but that they alwayes had, in like m [...]nner, their weekly Sermons upon some part of the Law of Moses, we no where find.’ Yea, and the Scripture read is the best of Preaching See Id. ib. p. 229. 4. This, also, to him (ad hominem) is considerable, that one may preach with his pen, which comes to the hearer (Reader) without al alteration. I Evangelize, sayes Dr. John Reynolds De Rom. Eccles Idololat. Praef. ad Com: Effexiae, with my hand, and by writing.
To the Tenth Argument for Litutgies, Because it was the practice of the Church in Scripture-times, and downwards, to have them: He begins to Answer very fastidiously, but, withal nothing to the purpose of the Argument, which is a knot too hard for him, e're to untie, (disputing against all Forms, as he do's.) The Bishops, saith he, said so, and thought, to prove it: and then, out of Smec: or the Club-Divines, mentions a mistake of Bishop Andrewes, about a Jewish Liturgie, To which I say, 1. The Bishops were wont, to speak as much truth, as any of their enemies ever were, and had as much of Christian simplicitie and veracitie; and, what they thought or needed to prove, both in respect of the learning of the men, and the justifiablenesse of their cause, could not want advocation. 2. As-to what Bishop Andrews (of immortal memorie) did, in inquirie after the Jewish Liturgie, as I know not now, so at present I have no commoditie to examine, (a thing but needful, when Smectymnuus and his followers speak for their own, and against their Adversaries interest.) This I suppose, that the Reverend bishop Hall (now, at rest with God) finally answered their Pamphlet, whereout this Story I own to have been taken; but, His [...]ook, I have not Since, I find, that B. Hall d [...]es fu [...]y prove that the Jewes had a Fo [...]m of Litur. from Moses's time; Answ. to the Vind. [...]f Smec. p. 3 [...], &c ¶ 5, & 6. p. 10 [...].. 2. As-to what he adds (as reason,) That if there had been any such (Liturgies,) in Christs and His Apostles time, doubtlesse, we should have found some mention of it, in the Scripture, where is mention of their reading and preaching in the Synag [...]gues, and of giving the Book of Isaiah S. Luk: 4. 17.. I Answer, 1. That the Scriptures silence in this matter, proves nothing. The Scripture was given, to be the perfect Rule of supernatural Faith and heavenly manners; but, sets not down, alwaies, particular Observations or Customs, The practise of ord [...]narie reading of the [Page 53] Law, in the Assemblies on the Sabbath, Act: 15. 21. is not found mentioned, for a long time together; now, is it hence conclusible, That the Scriptures were not read, in the Assemblies? More Instances, in this kind, may be given; but, this (in general) we say See the learned Author of the Additionals to Bishop Andrews, on Cōmandments, Commandm: 3. p. 271. saying thus: Though in matters of Faith, which are of absolute necessity to salvation for all to know, it may be granted that they are all expressed in Scripture; yet for other matters that concern the discipline, order and government of the Church, it was not necessarie to have them in writing (though many of them be occasionally mentioned;) it was sufficient that they might be known by the daily practice of the Church wherein every one might read them written in large and capital letters. See Grot: V [...]t. p. 140, 141. & Discussio p. 173, 174, &c. See Dr Hammond's Quaeres, Quare 1. per tot. See also Dr Whitaker disp, de Sacr: Scrip: qu: 6. contr: 2. c. 6., That there were many Observances, Ʋsages and Orders, in (especially) the Gospel-Church, which were well-known to those, who observed, used, &c. them; but the S. Scriptures do not, sometimes at all, sometimes but glancingly or allusively reflect or touch them. 3. It follows not (should the Argument be pressed so far,) that they ne'r had, or used a set Form, because it is not found, at this day: For, many Antique Monuments are perished and lost. Again, though Forms now exstant were not entire (with interpolations, &c.) as, now, they are, till they ceased, to be a Church; yet, many matters contained in these (disguised) Liturgies might be in use, before: Semblably as 'tis in or with the Liturgies, that go under the names of S. Mark, and S. James (thence surnamed Jacobus Leiturgus.) Hegesippus. &c. 4. It is undeniable that the Jews used a stinted prescript Form of prayer and praise or thanksgiving in the celebration of the Passeover; and the learned See L. Brugensis in Ps. 112. Jo: Scaliger de Emen: temp. l. 6. Beza Ann. Maj: in Mat. 26. 20. Drusius Praeterit: l. 1. in Mat. 26. 30, Ainsworth in Exod: 12. 8. John Balls Trial of the Grounds tending to separation, c. 7. p. 106. bring proofs, that our Lord approved the same.
To our Eleventh Argument, That a Liturgie is a good help to those that can't pray: He Returns four things. The 1. That it is rather an hinderance: for, were it not for such Forms, the help of the Spirit of God would be sought and given. Answ: 1. That this opposeth all Forms, equally with Liturgies. 2. What if that of the famous Hales d should be true—when the Spirit stirs up a man to newnesse of e Hales's Golden Remains, first Sermon on 2 Pet: 3. 16. p. 16. life, it exhibits not unto him an inventorie of his sins, as hitherto unknown; but, either supposes them known in the Law of Nature—; or sends him to learn them from the mouth of his teachers. More than this, in the ordinarie proceedings, of the H. Spirit, in matter of instruction, [Page 62] I yet could never descrie? Propor [...]ionably to which I adde, the spirit helps to pray, by directing to good forms of Prayer. Accordingly, 3. the Spirit is our Advocate (Paraclete, signifies that,) in setling a Ministry to pray and intercede for their several Corgregations, and enabling them, even in the Apostles times, to form a Liturgie, to continue in the Church, to that end, and thereby helping our infirmities, and teaching us to pray, as we ought See Practical Catechism, l. 5. Sect. 3. p. 401.. 4. Some may not know what things to ask fo [...]; now, the Text in Rom: 8. 26. imports, that the Spirit helps us, in [...]he latter, as when we pray, but know not our selves what is best, no [...] consequently, what we ought, to pray for, particularly, (health, or wealth, or honour,) then Christ joines His helping hand [...], joines in relieving. to ours, joine [...] His prayers to ours, (for that, which he knows, we most want,) and so, helps, to relieve us, in all our distresses [...], (by us) rendred, infirmities. See Dr Hammond in Loc.. Now, the Spirit, or Christ [...]hus suggesting a wise choice of the matter; words, phrases, o [...]der, method may still need, and be advantageously supplyed by Forms o [...] Liturgies, and without those helps will be wanting, in many, who yet are worthie Christians.
His second Return is, by a Dilemma, Because they help neither those that have no grace, nor those that have grace: Not the former, for what good will Crutches (saies he, scurrilously) do to a dead man, as every gracelesse man is? But, to this I, easily, Answer, 1. That this will exclude all prayer, whether stinted or conceived: for, what abilitie hath a dead man, or what good doth it to him, even all prayer put-up by himself? He's dead, he can't conceive prayer, and 'tis not conceived how he should, or even so much as speak or move his lips. All the Contra-Remonstrants See Collatio Hagiensis. (of which number I oft discover our Author to be) asscribe no more unto man in the work of his regeneration (which confines with this matter,) than they asscribe to him, in his generation, or resurrection.
For, they say, Sicut ad nativitatem suam— As no man contributes ought of his own to his birth, or to his raising from the dead; so also to his conversion no man contributes, or confers; but it's the meer work of the grace of God in Christ, which works in us, not onely the power of believing, but also faith it self. ‘Again, he's dead; and Donteclock, * counts all his best endeavours, which tend to his salvation, to be vain, fruitlesse and conducing more to his hurt, than benefit, before faith and the spirt of regeneration by unresistible operations (for, so, 'tis obvious [Page 63] and necessarie to understand his meaning) are infused into him Concludimus omnem zelum, omnem (que) curam quam promovendae salvis suae homines adhibent, vanam & frustrane [...] esse, magisque obesse quàm prodesse, ante fidem & spiritum renovationis.’ 2. But, whereas he saies, every natural man is dead, citing Eph: II. 1, 5. I might say, that Symbolical Divinitie is little Argumentative. 2. The same Apostle, afterwards, saies, that they are but asleep Eph: 5. 14. See 1 Tim: 5. 6. (speaking of the same, dead men.) 3. I ask, are we all Heathen? for, such these were, of whom the Apostle speaks. You Heathens lying like so many carkasses, desperately gone in all kind of sins, but which state you had contracted by walking, v. 2. That is, for many years together living formerly, and securely going on in the epidemical sins of the nations, the custome of the Gentile World. 4. I deny not, that without Christ we are rightly said to be dead in sins; yet, 'twil be rashnesse to affirm, all that are called by the Gospel, to be altogether without Christ. 5. I say, all unregenerate persons, indeed, are dead, but in a figurative sense. 'Tis certainly true, no unregenerate person lives in Christ, even because he wants faith: mean while, how will it be proved, that we all lost this faith, or the power of it, in Adam, so as to be said, to be dead to it, by our nature, properly so called? This is easily appliable to the case before us. But, 'twill be farther cleared, by our Answer to his third Return, which is,
3. If he have grace, he wants no crutches, because he's cured. To which we say, 1. [...]hat his so oft men [...]ion of the (wooden) Metaphor (crutches) imports, that, naturally, we are onely debilitated or maimed, not dead; and, do's not this crosse with what he said before, That we were dead? 2. Crutches implying but impotencie and imperfection; there may be many so impotent and imperfect in Grace (Babes in Christ, Lambs of the Flock,) as to need helps, which, at their very weakest, they are not so dead, but that, by the preventing Grace of Christ, (which offers Omnibus offertur Dei misericordia. Nemo illius expers est, nisi qui renuit; S. Bernard, Serm. 1. in Purif. Mar. it self to all, for their quickening,) they may make use of. 3. It may be, and is, often, so, that a man may have excellent sentiments, and very gratious conceptions, which yet (wanting utterance, and command of expression or phrase,) he cannot meetly Fieri autem potest, ut rectè quis sentiat, & id quod sentit poli tè eloqui non possit, Cicero Tuscul. Quaest. l. 1. mihi p. 3. expresse, and herein a Form will stead him very much, that he be not rash with his mouth Eccles. 5. 2.. 4. The Service of God, in great and solemn Assemblies, exacts greater maturitie, solemnitie, decencie and exactnesse; therefore, a well-formed Liturgie is highly requisite, in this case; which we shall, farther, speak unto, when we have heard
His 4. Return, which is, That if the lame should use it, yet no reason, [Page 56] why the cured, also, should. To which I oppose the Reverend Calvin's so-well-known saying. Epist. 87. Quod ad formulam precum, &c. (which I have set down, above.) Whereby appears, that there are other reasons than the being lame (the obviating novellizing in some, and that the Consent of the Churches may have the more certain Constat;) why these Crutches (as he will call them) should be (under obligation, to be) leaned, or walked on.
And, thus, we have routed all his Parade of Answers to our Arguments (so many as he's pleased to muster, and accoustred or furnished with weapons so very much rebated in their edges, as he thinks good for his interests;) and are, now, to attaque another Bodie of Arguments against our particular (venerable) Book, which by Puritans, and (their spawn) Brownists and Phanaticks of all sorts, on one side, and the Papists on 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,] its a very modified one as applied to some men, and there are, that are learned (as Curio was eloquent) to the publick mischief. malo pub [...]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 ('Twere 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 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 [Page 57] but confirm it; and, that K. Edw: 6th told the Devonshire-Rebels Cambden in Anno 1560 (contending for the Masse) that, though it seemed to them a new Service, 'twas indeed no other than the old; and, therefore, if good in Latine, good in English. To which, I say, 1 (and tis 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 in [...]gnificant, in sober reasoning. But, (more particularly to this, and the following Reasons) we say, 2. that 'tis 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 utrâ (que) (both with bread and cup,) in remembrance of Christ's death and passion 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 thi [...] (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 • Preist doth • 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 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 Ʋniversity-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. [...]. 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, [Page 66] 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, S. Matth. [...]. 9. Blessed are the peace-makers or the peaceable (for, so, the [...] 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 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 Pacem utro (que) cubito proturbant. away peace with both elbows, and would have our divisions and quarrels Qui aeterna cupiunt esse dissidia; Votum pro pace Ecclesiae. eternal (as Grotius speaks,) 'tis an amiable thing to live peaceably with all men, as far as it is 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 ou [...] L [...]turgie, when I have Answered, That acts of this nature, or perhaps fo [...] 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 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; their unbloody sacrifice; their real presence, &c. And if for the first 11. years of Q. Eliz. the Papists came to our Churches and Service, what can we (saies he) think, but that the hand of the Lord was with us at that time for good, when without division we sought him, and he was pleased so to honour us, that our Adversaries should at least feignedly submit themselves? We say, that the English Liturgie gathered according We do not, like the Israelites, borrow any Jewels of the Aegyptians, but like Laban to Jacob, we search their houses, to see wha [...] Jewels they have of ours, which were left us by the Primitive Fathers. And, dare be bold to say as Laban (with a far better title) These Ceremonies be my Ceremonies, these prayers be my prayers, as he of his daughters, &c. Mr D. Wh. Vind, of the Form of C. Prayers, p. 36. to the Modules of the Fathers, the most pure of them, is [Page 67] not a collection out of the Romish Missal, but a refining of that antient Liturgie, which heretofore had been stained or impurated by the Masse; those things being justly cast out, which were unjustly added, to the Liturgie of purer antiquitie. No translation of the Masse, but a restitution of the former antique liturgie, with the intersertion of diverse Prayers used by the H. Antients, conformly to Sacred Scriptures.
His second Reason (out of Smec:) is, Because it was framed on purpose to bring Papists to Church: Answ: 1. That this sets a good If S. Paul, by being a Jew to the Jew, could hope to gain the Jew, why should not we (without being Papists to the Papists, but only Christians wherein they are so too) expect to gain the Papists also? View of the New Direct, p. 63. Sect. 15. Se [...] also p. 62. (most satisfactorily.) character, both upon the Composers, and the Composition, that They designed, and It was framed, and both, so, as not, in the least, prejudicing Truth or Charitie (to the Protestant English,) to convert any Act. 26. 18. to turn them from darkness to light. 2. The aime of our Reformers was, to compose a publick Service, and Polity Ecclesiastical, conform (as neer as they could) to the Primitive Church, that so all the Children of that Church, enjoying such a Liturgie, &c. might serve God purely and like the H. Primitives. We, Accessimus autem quantum maximè potuimus, &c Apolog Ecclesiae Anglicanae, mihi. p. 170. saith the excellent Bishop Jewel, came as neer as possibly we could, to the Church of the Apostles, and of the Antient Catholick Bishops, and Fathers, which we know as yet kept her integritie, and was, as Tertullian speaks, an uncorrupt or pure Virgin, not yet defiled with idolatrie, nor any grievous or publick errour: nor onely our Doctrine, but also our Sacraments, and the Form of our Publick Prayers, we have directed or framed to their Rites and Institutes: and, as we know Christ, and almost all the pious to have done, Religion by them (Papists) fouly neglected and depraved, we have recalled or brought back to its origin and first beginnings. 3. What the design and processe of our old authentick legal Reformers were, malevolent and schismatical Smectymnuans must not teach us. We have it told us by a man, that will strike scale against six hundred of them, the most candid, veracious, profoundly learned Mr Hooker Eccl. Pol. l. 4. Sect. 14. à p. 163. ad p. 168. where (p. 165.) he considers this Objection of T. C's producing..
His Third Reason is, Because it is so much idolized, called Divine Service. Answ. 1. Was there never a Parliament in the World, idoliz'd by its Adherents (Mr P. among them,) and, yet, sure, its whether admirers or adorers, thought not meet, that It should be [Page 60] abolished, or suffer an Ostracisme or Petalisme? were there not some Ministers (Smectymnuus as chief,) that were idolized, all their false tendries and heterodoxies swallowed without all discretion or discussion Beloved, I speak it confidently, that the greatest part of the deserters of the Ch. of E. are more, at best as much, lyable to a charge of implicite faith, as any Romanist whatever; the having mens persons in admiration, having clearly (I had almost said, alone) seduced them into their schism, errours, and heresies: of which (I am satisfied) they are never able to give any rational account, beyond the credit of their teachers, who to them are Scripture, Canons, Church, and what not, Mr Jo: Martin, in his (excellent) Sermon, called Hosannah, p. 24, [...]5., as the very Oracles of God, and with as implicite a faith as any proposition (whatever) of the Romish Church, is entertained and believed by any of the Bigots of that Persuasion? And yet these men passe with Mr P. for learned and Godly, and not to be deprived or silenced, I warrant you, by his good will, unlesse (what report speaks him,) he be turned Anabaptist. Nay, was not Preaching idoliz'd also, getting the Monopolie of all Gods service, (and as Moses's Rod the Egyptians-theirs,) swallowing them all up; the wretched, finatical, Rosicrucian, chymical, chimerical Pilpetings of some heterodox and ignorant plebeian-spirited Pulpitiers, in special? Must Preaching, therefore, be put down, and the wooden Bells (in that H. Martyr's phrase) every where continue without Clappers? 2. But, we say, it's no more, than we must o [...] can expect, that ill-talented anti-interested persons should account every thing, which they dislike and damne (and would idolize, in one sense) to be too much honoured, and idolized, though (indeed) it have but a just proportion and pitch of respect and reverence: And, this is the very case, here. 3. And for his mention of Divine Service, in this matter, 1. I am sure, it has as good title as his, nay, as any mans Sermons have, to be enstyled, the Word of God (I may without violation of modesty say, a better.) 2. Divine Service, is no more than the Service of the Divinitie or of God, and then, sure, the words have nothing, that too much aggrandizeth the Book. We need not adde 3. that 'tis not unordinarie, to find Casaubon, Salmasius, Scaliger, Grotius, Divine Augustine, divine Drusius, See Kellet's Miscellanies, & alios. Divinitas dicitur orationis, libri, rei gestae, hominis & aliarum re [...]um, Viv: in Aug: l. 7. c. 1. &c. to be called divine men, without any exception to the title or Eulogie, and, then, in this sense also, I should well hope, our B [...]ok, might be called, Divine Service. 4. His idle storie I let passe, and believe the man said honestly, and nothing amisse. 5. So, I need not alledge (to ballance this ametrio (if so it be) the immoderate scorn (Antiochus's tearing the Law) and villanious usage, that (precious) Book hath found, (even in a moderate Adversaries judgment too too extreme and vile.)
His Fourth Reason (from the Brotherhood) is, Because many [Page 61] distast it. Answ: 1. Alas! their palates. But 2. (and seriously,) his pen speaks too short; He should have spoken in the more amazing (because more Scriptural) Phrase, and have said, Many were offended or scandalled at it. But, then 3. this signifies, but that they were displeased with, or angrie at, it (not, in the onely Scripture-sense of scandal, made to sin by it See Doctor Hammond, of Scandal, p. 26. § 10. and p. 35. § 33, &c. See also Dr Taylors great Exemplar. Part third. Discourse 17. Of scandal, or Giving and Taking Offence, p. 463.;) and, then, his distinction may well take place; There are two sorts of men, 1 some are angrie, and 2 some care not (or, have no reason to care) for it. 4. It's piteous, I must straight forgoe, what another takes distast at. 5. There's an 1 offence given, and an 2 an offence taken onely; the distast or offence from the Book, is to be arranged to the second member of the distinction. 6. We are offended with their Church Polities, their exterminations of Bishops, their unsound Articles of Doct [...]ine, their discarding of Tythes, the unprimitivenesse of several matters, in their Church-Establishments: must we, therefore, denounce war against them (preach Evangelium armatum, as Ronsard said of some body) and make them forgo their settlements? 7. The loyal Sons, and Daughters of the Church (which were, once, the more numerous, and, I am sure, ought, ever, to be the more considerable) will be distasted, if these things be taken away. And is not (in all congruitie of reason) more regard to be had of a Son, than a Rebel? 8. Several great Clerks beyond Sea have highly approved our Liturgie (not to speak of our Church-Government, by numbers of them highly approved, and earnestly wished See Bishop Hall's Episcopacy by Divine Right, Part 1. § 3. à p. 10. ad p. 17. See in my Preface.,) Casaubon, Gilbertus, &c. as in the Preface.
His Fifth Reason is, Because it differs much from Liturgies, in other Churches, The Liturgie of Scotland composed by John Knox, is observed, to be, in many things, like ours. Some of their forms of words are directly all one with ours, others with some small additions retaining our forms. which yet are not enjoyned. Answ: 1. Why should our Liturgie be more taxed for disconformitie to theirs, than theirs for not symbolizing with ours? And, 'twill be an unreasonable begging of the Question, to say, theirs are better than ours, when the highly learned Mons. Casaubon prefer'd it, not onely to his own (that of the French Protestant-Churches) but to all, that ever he saw or heard of, in modern times: when, again, 'twas part of Dr Featleys Manifesto Dippers dipt, p. 81. and challenge, That the Common-Prayer-Book of England is the most compleat, perfect and exact Liturgie, now extant in the Christian World; and, much to the same purpose, has Bishop Gauden, in the [Page 62] words our Margin [...]do in all [...]umble and [...]onscientio [...] freedom expresse my judgment, [...] highly appro [...]ing, yea and admiring (since I lately perused it more seriousl [...]) the piety, prudence, competency, aptitude of the Liturg [...]e of the Church of England, as the best of any antient or modern, that ever I saw. And, I think, I have seen the most and best of them; Considerations touching the Liturgie, p. 30. exhibits. And 2 it is not out of all dispute, that in other Reformed Churches, the reading or using of a stinted Form is not constant, exacted Compare the prayer, which Beza used constantly, before and after Sermon with the Geneva-Common Prayer Book. See Mr Joh. Ball's T [...]yal, &c. c. 7. p. 121, 122. of every Minister, at all times. 3. Their practise (one way or other) yeelds but smal comfort or countenance to those men, who condemn all Liturgies, as vain, superfluous, humane inventions, a strange [...]orship, and breach of the second Commandement.
He adds (as of himself, now, but the Assemblers Directorie hath the same Exception, and, before them, also, it was that of Johnson, Greenwood, Robinson, &c. and all the rable-rout of Sectaries) a Sixth Reason, Because it tends to maintain a lazy, scandalous Ministerie, Answ: 1. That there is no affinitie 'twixt a Liturgie and an idle Ministerie. For, in the Primitive Church the abettours, maintainers, and, in part, devisers of Liturgies, have and will (when the See Gul [...]elm: Apollonii his L [...]tter or Tract to the Assembly, in which, toward the close, he speaks, in defense of set Forms. (The Book is, also, in English.) See S. Aug-Tract 9. in Joh 8. 12. & 16. & 21, 29, 35, 37, 50. [...]ossidoni [...]s in Vitâ Aug. c. 21 &c. Aug. de verb: Do▪mini in Evang. Ser. 15. De verb. Apost Ser. 5, 6. names of their and Liturgies enemies shall be forgotten, as their carcaises) be of ever precious and sweetest memorie, and renown for their uncessant and indefatigable labours, in preaching, &c. S. S. Cyprian, Ambrose, Chrysostome, Augustine were some of the Hero's I mean. Oh! their learning and zeal (confessed by the Adversaries!) [Ye heard yesterday, ye shall hear to morrow] how risely do they occurre in their Sermons or Tractates (as they call their Sermons!) S. Augustine, even to extreamest sickness preached in his Church, cheerfully and boldly, without any intermission. And, others, before and about those times, are famed for the like industrie; but, all this while a Liturgie was in use. Likewise, they pressed the knowledge of Scriptures, residence, diligence in reading, meditation and instruction of the people, as necessarie duties. When Religion was reformed, in those whom God stirred up to that work, how stupendous and even miraculous was the pains and industrie in preaching, and yet generally, they liked and framed a publick Form of stinted Liturgie. 2. The Directorie as little provides against a lazy Ministry: for, as a many Ministers that are for that, use stinted Forms of Prayer (yea and they that would be thought, to pray extempore, [Page 63] make (sundrie) that shew See the sweet and ingenious Tract, called England's faith Monitour & Reprover. by some number of penned Prayers, which variety, they would fain have venditated for extemporarinesse;) so 'tis but turning the heads of Prayers laid down directionwise, in the Directorie, into a formal Prayer (which the Composers suspected would happen,) and the matter's done, without any more [...]-do. 3. The Liturgie is complained of, See Hooker, 1. 5. § 32. p. 205. for the tiring burdensom length of it, and can he be lazy, that conscientiously officiates by it, and loves so to do Nor doth the Directorie secure any from lazinesse, seeing nothing [...]ut lungs and sides may be used in the deliverie of any extempore prayer; See Fullers Ch. Hist. B. 11. p. 223.?
To his Seventh Reason drawn from the sufferings of some whom he'l term Godly, I have said enough alreadie Answ. to Reas XIV., and shall adde no more, meerly out of studie of all possible brevitie.
His Eighth is, Because it hath tended to harden many Papists in their false Religion, as seeing us come so neer them. Answ. 1. How neer we come to them (or, rather, how maignly distant we are from them) appears, in good part, by my Answ. to his First Reason against our Book. 2. By a [...] or Violentum, I may argue thus, (upon better grounds,) To come as much of the way, No Church ought f [...]rther to separate it self from the Ch. of Rome, either in Doct [...]ine or Cerem [...]nie, than she hath departed from her self, whe [...] she was in her flourishing, and best estate, and from Jesus Christ our L. and Head: K. James Conf. at Hamp. Court, p. 77. See also Hist: of Presbyt. p. [...]3. Whether is a servant (much more, a Brother) that is rep [...]ehended a [...] much for his diligence, as for his neglect, for his good and faithful, as for his ill and false service, more likely thereby to amend his faults, than he that is seasonably and [...]eekly reproved for his miscariages onely? &c. View of the New D [...]ectorie, Sect. 15. p. 62. [...], S. Ignat Ep ad Pol [...]carpum. p. 205. Edit. Vedelia [...]ae▪ and as neer to an Adversarie, as truth will give leave, is a mean to soften, because it speaks and expresses that lovely, melting and charming qualitie of ingenuitie and candor. 3. To oppose all things promiscuously (truth or falshood, right or wrong) in an Adversarie, is the course to harden him in all his Tenets and Practices. 'Twas the Summer Sun, not the Northern wind, that made the man cast off his Cloak. 4. Because when he sees true and Antique Tenets and Usages equally impugned with false and novel, he colourably perswades himself, that he has reason on his side, and that his Opposite aimes onely at his shame, conquest and vassalage. 5. That (as has been said, above) is not alwaies truest, that is remotest from Rome; and Truth is a Ladi [...], [Page 64] that deserves, eternally, to be courted, and never forsaken, in the least matter or manner. 6. To what he annexes, about confirming of ignorant scandalous people among us, thinking themselves true Christians, by conforming thereto (to the Liturgie,) I Replie, 1 that there may be in ignorant scandalous people, some good things, some (though lesser) knowledge, some (though weaker) exercise of conscience; and if they are confirmed in these, and not in their ignorance, or scandalousnesse, by the Book, I pray, where's the harm? And, 2 if it should confirm them in these latter (worse,) it is but by accident only, that it do's so, by abuse of the holy Book; and, then, what by this is more affixt on the Book, than is affixable on the Judgments, or even Mercies of God, which, accidentallie, obdure, and make wanton, some men? 3. If they would conform to that Book, I make no question, but they would be true Christians (of another-gets Stamp and Worth, than Mr P. and his fellows, or his Puritan-Progenitours;) and, then, to think they are so, may be so ordered, as to have nothing blameable in it.
His Ninth Reason is, Because it teacheth things, that are heathenish, as to call the Months, Januarie, &c, Daies, Mondaies, &c. from the Saxon-Idols. Answ. 1. That (by his leave, and look again) this is not to teach things, but to call names S, Luke complies so far with custome, as to cal Mars-street, and the Areopagite. Consider these following names retained after Baptism Dionysiu [...], Act. 17. 33 Apol [...]o [...], i [...]. 18 2 [...]. Phebe, Rom. 16. 1. and Hermas, Her [...]es, v 14. Epaproditus, Phil. 2. [...]5. Epiphras, Col 1. 7.. 2. Those names are very lawful and allowable. For 3. no reason is there, why the fault of those, that imposed these names, in so doing should prejudice us, who (as all know) use only, by way of meer distinction, the names, which they g [...]ve out of superstition. Are we c [...]lpable of superstition, because they were, who first invented them? The ( [...]) sign and name of the ship, Dioscuri or Castor and Pollux Acts XXIX. 11. superstitiously given thereto, defiles not S. Lukes pen, who but distinguishes that Ship from others. If to Daniel there had been given no other name, but onely Belteshazzer H. Dan. IV, 5,, in honour of the Babylonian Belti Vide S [...]alig. de E [...]end. Temporum, l. 6. p. 277., should the idolatrie of the namers cleave to every one so termi [...]g him by way of personal difference onely? Were it not, saith Hooker Eccl. Pol. l. 5. Sect. 13. p. 206., to satisfie the minds of the s [...]mple sort of men, these nice curiosities are not worth the labour, which we bestow to answer them. 4. But, he adjoyns, that we use Jewish names, as Priests, [Page 65] Altars, Sacrifices. Answ: to the first of those three words, 1. We use Minister as oft as Priest, and why sometimes one, sometimes another, let him see in Dr Sparrow's Rationale on the Common-Prayer-Book p. 389, 390, &c.? The word Priest is not Jewish: for Priest is the English of Presbyter, and not of Sacerdos, there being, in our Torgue, no word in use, for Sacerdos; Priest, which we use for both, being improperly used for a Sacrificer, as Sacerdos signifies, but naturally expressing a Presbyter; the name whereby the Apostles call themselves, and those which succeed them, in their charge. For none can denie, that our word Priest is corrupted of Presbyter It may not be amisse, perhaps, to note, that, within the compasse of 2. § § the (old) Transl [...] tor of Calvins Institutions, turns it Priest, six several times, l. 4. Inst. cap. 3. § 7, 8.. Our Ancestours, the Saxons, first used Preoster, which by a farther contraction became Preste, and Priest. The High and Low Dutch have Priester, the French Prestre, Italian Prete, but the Spaniard onely speaks full Presbytero The Reader is intreated, to see a Discourse on this matter, in Mr Mede's Diatribes, Diat. on 1 Cor. 4. 1. p. 115.. 3. The word Priest is a better and fitter Apellative, than that of Minister, for four weighty Reasons, set down, à p. 115. ad p. 118. in the learned Author, cited in Marg: in the same Diatriba. And yet he prefers (as also do's Mr Hooker L. 5. Sect. 78. p. 417, 418, 419.) Presbyter (at full) to it; and this was used, in the so much maligned clamour'd Scotch Liturgie See also Dr▪ H. Savage, one of the Kings Chaplains, Of this word Priest, in his Reasons, shewing no necessity of a Reformation.. 4. As S. Paul applies 1 Cor. 15. 39. See Hooker, ubi supra the name flesh, to that very substance of fishes, which proportion [...]bly corresponds to flesh, though it be in nature another thing; so the Fathers call, usually, the Ministerie of the Gospel Priesthood, in regard of what the Gospel hath proportionable to antient Sacrifices, viz. the Communion of Christs Bodie and Blood. 5. For any danger impending from the use of the word; when the People hear the name, it draweth no more their minds to any cogitation of sacrifice, than the name of Senatour or Alderman, to thought of old age. These two last Answers defending the use of the name, in case it should have some connotation, or reference to sacrificing. See Dr Sparrows Rationale, p. 259, 260. where also another reason is set down with these two thence extracted. 5. Altars have authoritie from the Gospel, S. Matth. 5. 13. If thou bring thy gift to the Altar, &c. Now, that the Offerings here mentioned, were not a Jewish perishing Rite, but a dutie of the Gospel, to continue, (and, consequentlie, the word, Altar, must be look'd upon, as to continue name and thing, under the Gospel;) 'tis underaken to be proved by good and solid reasons by some h. [Page 66] 'Twill not be amisse, to touch at those Reasons, which are; See Bellarmine, In Scriptorib: Ecclesiast: See Medes [...], p. 8. & alibi. that all Why do they use the word Sabbath, so superstitiously, when that is a Jewish word? See Mr Fisher's Defence of Christmasse-Festival. the rest of the Sermon (whereof the Text mentioned, is a part) is Gospel, and of Duties obliging Christians; therefore, this; Habemus nos fideles [...]ltare, &c. in Loc: See Chrysostome. Theophylact, Occumenius in Loc. Haymo saies, Altare Ecclesiae est, ubi quotidiè corpus consecratur Christi. Remigius, Habemus ergò Altare Ecclesiae, ubi consecratur [...]o [...]pu Dominicum. and, before all the Precepts, this severe sanction is prefac'd, whosoever shall break, &c. Altars, also, are authorized from Hebr. XIII, 10. of which saies Sedulius, (who lived Sermon Of the Worshipping Imaginations, p. 35: See also his Answer to Card: [...]erron. p. 6. [...]. An. 430. and excerpted all his Notes on S. Paul's Epistles from Origen, Ambrose, Hierom, and Austine, and, therefore, his authoritie is the more considerable,) We Enchiridii ad Laurent: c. 120. Edit: Danaei. the Faithful have an Altar, besides the Altar of the Jews, whence we partake of the Bodie and bloud of Christ. And, universallie, the Fathers speak of Altars every where, in their Works, material Altars, for improper Sacrifices. 6. Concerning the Word Sacrafice, Bishop Andrewes in c. 14. Marci. See Mede's Christian Sacrifice, p. 488, 497, 504. accounts it an imagination or fancie, to take Ombrage at the word. Many among us, saies he, phansie onely a Sacrament in this action (breaking of bread) and look strange at the mention of a sacrifice: whereas we not onely use it as a nourishment spiritual (as that it is, too) but as a mean also, to renew a covenant with God, by virtue of that sacrifice, as the Psalmist speaks, Ps. I. 5. So our Saviour Christ telle [...]h us in the Institution, Luk: XXII, 10. and the Apostle, Hebr. XIII. 10. And the Old Writers use no lesse, the word sacrifice, than Sacrament; Altar, than Table; Offer, than Eat; but both indifferentlie, to shew there is both. For, a tast; See S. Austine: Missam audire dicitur qui Liturgiam [...]uscult [...]r. Missas tenere est Ecclesiasticos conventus agere. He [...]ce, Missarum solennia celebrare, Gratian: de consecrat: dist: ca [...]: 12. Cùm ergò sacrificii sive altaris sive quarumcun (que) eleemosynarum, &c. and Bede: ▪ Ambros. Epist: 35. l. 5: Ecclesiae mos obtinutt, ut sacrificium altaris, &c. [...]7. As to his Charge of Popiso names, Christmasse, &c. I say, the name is not Popish: if it be so deemed, because of the termination, masse, I [...]ver, [...] that even missa or masse is not Popish (far antienter than Poperie,) it signifying, antiently, the Worship of God; h consisting in publick Prayers, Thanksgivings, Confession of Faith, Reading of the Scriptures, Receiving the Eucharist (and, so, the antient Masse, and Liturgie were the same.) But, 2 the ending here masse, and in Michaelmasse, &c. [Page 67] signifies a Feast The old Saxon word mae [...]an, & from thence the English Mes [...] and Masse si [...]nifies a feast, and accordingly with them, any holy or festival day, i [...] alled mae [...]an [...]ae [...], M [...]-day, and, so saith Varro, doth the Greek [...], and the Latin Messa, from whence the common ward Mensa is but lightly removed, and signifies the meat, and not the table onely; and all this from the Latine Missa, because ad mensam mittitur, it is sent or served up to the table, Dr Hammonds s [...]xth Quaere Of the Festivals of the Church, Sect. 56. p. 455, 456.; so that, Christmasse is the Feast of Christ, &c. I need not adde, 3 from Bishop Andrews I [...] Sermon third, on the Nativitie, on Gal. III, 4. 5. (whose authority he can value, when it serves (seemingly) for his turn,) that Christmasse (Christi missa, all one with Christi missio,) is the sending of Christ, and, so, it's far enough from the Romish Masse or Liturgie.
His Tenth Reason is, Because it is a verie imperfect Form, there being many things wanting, that we ought to pray for, &c. Answ: 1. By reference to my Answ: to his Fifth Reason against our Liturgie. 2. By saying to his two Instances of that (supposed) imperfection, [No Prayer for assurance; Nor any for sending forth Labourers, &c.] that the former is not needful, nay not useful to be prayed for. S. Augustine saies De Correp. & Gratià, c. 13. See H, Grotii Anamadversion [...] in Animadversiones Andreae Rive [...]i, ad Art. IV. p. 18. See also his Disquisitio Pelagiana, p. 199, 130, 131, 132. See also, ib. p. 160, &c. Scriptura dicit, Beatus homo qui semper est pavidus [Prov. 28. 14.] & nunquam est de salute propria mens secura sapientis-quis de perpetua incolumitate securus? Quod si utique non est, ficuti ne (que) esse debet, &c. Sal [...]an: ad Eccl: Cath: l. 2. mihi p. 379., Who of the multitude of the Faithful, while he lives in this mortality, may presums himself, to be in the number of the praedestinate? because this is needful to be concealed, in this place (or, world) for fear of elation or pride. Elsewhere, He saith, * That in the tentation of this life, securitie is not expedient: * That none can be secure, save when this life is finished, which is a tentation upon the earth: * That those that live righteously and piously are found uncertain of their preseverance it self: * That it is profitable for all, or well nigh all, in regard of a most wholsome humilitie, not to be able to know what (for qualities or conditions) they shall be. And Prosper d hath the like in sundry places: So that, instead of any blame imputable to our Book, in this affair, it's highly to be applauded, as being a Transcript, not onely of Primitive Devotion, but of Primitive Doctrine, also. And, let novitie give over affronting Antiquitie. Definat incessere novitas ve [...]ustatem, Dictum Coelestini P. 3. Let me adde this; How unsafe it is to relie on (what some call) Assurance, is too visible, by the late traiterous Regicides, with b Ad Obje ctionem Vincentii XII. Praedestinatio Dei apud nos dum in praesentis vitae peticulo versamur, incerta est. [Page 68] whom there was nothing (poor men! I could heartily wish, it might have been groundedlie, so 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. Altera est Quaestio de certitudine pro futuro▪ Hic datur magis bona spes quàm certitudo, spes qualis, est in honestâ matronâ, quae cum semper casta fuerit, etiam in posterum talis esse vult, & futurum esse confidit, ideóque non me [...]uit anxiè ne se maritus repudiet. Haec spes sollicitudinem & cautionem non excludit. Quamdiu [...]. vivimus in certamine sumus, ut ai [...] 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, See also the Collect for S. Bartholomew's Day, and o [...]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 Addit, qui aliter quàm Deus imperat facit, ut dictū 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 [...]. of the Scribe, (whereof there are examples,) which was the learned Mr Lively's conjecture? 2 We say, [...]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 [Page 69] 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 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 'Tis cited according to the sense, though not the words. And, the same petulant censure ever and anon, in that manner. 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 P [...]ideaux his Fasciculus Controvers [...]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,, 'tis also ordinarie for the Fathers, not to cite precisely the words, but the sense onely, many times.
The 2. Ʋnjust [...]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: 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 i [...]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 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 [Page 70] other Books;) or, 3 such as being full of Genealogies, S [...], for this cause are emi [...] ted, Gen. 10, 11, 24, Exod. 6. likewise S. Matt: [...]. 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 [...]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, they would never quarel, in this, and the like cases. But, [...] (or, rather, [...]) [...], is a saying no older, than true. 3. With what brow (unlesse of brasse) dares he say, we never read throughout the whole year, Levit: Ruth, Ezra, Nehemiah, Esther, Lamentations, Amos, Obadiah, Jonah, Nahum, Zephaniah, Haggai, 2 Thess: 2 John, or even the 3 of John, or Philemon? Pray, Mr P. look o'r the Kalender, and see, whether these Books of S. Scripture are not appointed, to be read.
His 3. Ʋnwarrantable is, Grosse alterations and differences, in, and between the Translations, used in our Church, as 1 Psal: XIV. in the New Translation there are but 7. v. but, in the Service-Book, 11. But, 1. I ask, Is not that Surplusage of 4 v. Canonical Scripture; and, then, what great matter is it, where they are, (so it be pertinently) inserted Neither can [...]ny errour hereby [...]rise, if the References be well set in the Book: for it is well observed, that the English references [...]re better for use than most of▪ the Genevian Notes, &c: Fisher's Def. of [...]. 2. c. 4. p▪ 286.? 2. We say, the third v. There is none that doth goods no not one,] being an Hyperbole, which Paul also useth of the times before the Gospel, was the occasion why, also, those things which follo [...] from v. 13. to 18. inclusively were inserted, here, into some Greek Books, the Latin also, Ethiopick and Arabick. Our Book, therefore, has very good companie, in doing what it hath done. 3. His next instance is in Ps: CVI, 30. where, instead of [executed Judgment] (after the Hebrew and Greek. and Numb. 25. 7, &c.) there is, prayed. 1 A heavy fault, (if any.) But, 2 the Hebrew Palal will bear both significations, to execute judgment, and to pray, and both are good, saith Bishop Andrews, that vast Polyglot c See his Sermon preached in the time of Pestilence on Ps. CVI, 29, 30. [...]. 160. and 164. The Hebr. in other places signifies to pray, 1 Sam 2. 1. and 25. Jonah 2. i. The Greeks, also, trenslate it as we do [ [...]] intimating a prayer [...]onjoyned to his valiant act: by b [...]th which [...]e wrought the atto [...]ement. And we find not in O [...] Test. that Moses said, I fear and quake, &c. Fisher's Def. of Lit. l. 2. c. 4. p. 295. The Childee, reads, prayed. [Page] and Critick. 4. His other instances in Ps. XXII, 31. 'twixt [a seed] and [my seed,] in Ps. XL, 9. 'twixt [righteousness] and [thy righteousnesse,] in Ps. CV. 25. 'twixt [God turned] and [whose heart turned] will be for ever satisfied, by saying, that the Church intends not to aver, all that is read in the Church, to be truly translated; (if so, what had been the case of the Church Universal, when it had no Scripture of the Old T. but the Greek, and the traductions of it c?) a See Bellarmine de Verbo Dei l. 2. c. 6. 2 Will the Carpers at our Translation employ themselves, and all they can make or procure, to turn but that one Book of Psalms, and undertake to put their work, beyond the Dye of a considerable number of just Exceptions? If they will, I am ready (saies a learned man) to forfeit for one. It is sufficient, that what is read in the b Audiêrunt homines quod non c [...]gnoverunt & perturbati sunt, saies S. Augustine [...]ut of his experience, Serm: cxliv. de Tempore. Church is more fit for the edification of it, than the change thereof, whereof S. Augustine's experience was, d Men hear, saith he, what they are not wonted to, and are much troubled. 3 How shamelesse a partialitie is it, that men should be so quick and penetrant, as to see many faults in the Old Translation of the Psalms, and to passe-by all the extreme barbarismes, the spurious additions, and the false translations, which the Psalms in Meeter contain? 4. It was well disputed in the Council History of Council of Trent, by Paolo Sarpio Veneto, l. 2. p, 155. See Ball of Separation, c. 9. p. 174. of Trent, by Aloysius of Catanea, from S. Jerome and Cardinal Cajetane, that no Translation is infallible, nor the Translatour equally assisted with the Spirit, as the Author; whence, it is natural, to conclude, that, if no Translation may be read in the Church, but that which is free from all errour, then none at all ought, to be read; for there are none, in which there are not mistakes. And, 5. those in our Psalter, are not such, as touch faith and manners, and other slips must be comported with, till we have a translation given by inspiration, as the Originals. For, 6. even K. James's Translation, elaborated by so many learned men (xlvii) how many [...] or over-sights, and [...] or misses have Dr Robert Gell Essay [...]n the New Tran [...]lation, in Folio. e In his fadmirable) Paraphra [...]e, & [...]. on. N. Test [...] ment, pass [...]n in marg: and Dr Henrie Hammonde discovered in it? 7. For the last of his instances (out of Ps. CV, 25.) I think, the Old Translation hath done very well, in rendring the place, according to the sense onely; for, the letter is apt, to make men account God the cause and author of sin (a very spread opinion, in our daies.) Now, God did, no otherwise, turn their (the Egyptians) hearts, than by multiplying his People. As the dispositions or minds of men are, so the works of God, either make them better, or worse, Limus ut h [...] duresc [...]t, & haec ut cera liques [...]it. Uno eod [...]mque igni [...] ▪ as fi [...]e softe as wax, and hardens mud. But, the Reader is also 8. and lastly increated [Page 72] to see Mr Hooker l. 5. § 19. p. 213, &c. and, The Rationale [...] p. 498. ad p. 406. and Fisher l. 2. ch. 5. p. 280, &c.
His 4. Unwarrantable is, Because some (short) Chapters are appointed, to be begun, in the middle of them, destroying connexion. Answ. 1. That those [...] Portions or seg [...]s. Note, that exceptions are taken to the division of the Bible into Chap: and vers. in several places. of Epistles and Gospels are apportioned and fitted to the capacitie of the Hearers, and are so far from distracting or dividing the mind, as that they rise and grow from these easier things, to matters of greater amplitude. 2. Of his Instances I find not the latter, Luk. 2. 10. (and he may as well strike blindfold, as but now, above.) And, for his former, out of Titus 3. 4. (the second Lesson for Evening Service on Christ-mass-day;) the beginning of the reading is very apt, leaving out [But after that,] and beginning: The kindnesse and love of God our Saviour toward man appeared, not by works, &c.
His 5. Unjustifyable is, The appointing many Chapters to be read See Dr Edward Kellets Miscellanies of Divinitie concerning the Apocrypha, l. 2. c. 16. p. 145, 146, & l. 3. c. 2. p. 183. b No wise or g [...]od man ever did it, (or w [...]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 theres 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 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, 'twill 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, 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 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 Plag [...]es. Ecclesiasticus is a Comment to Proverbs. The sixth of Bar [...]e is a most famous Epitome of sundry things in Moses, Psalms, Prophets, against Idolatrie, Fisher Def. of Li [...]. 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. D [...]fio. See Alb. Gen [...]ilis upon it, exquisitely defending it. [Page 73] 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. [...]. Its 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 Harm: Confess. [...]1. B [...]lg [...]ca Con [...]a [...]t: VI. Lubert: de princip: Christ [...]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 I heard a Presbyteri [...]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 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. B [...]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 Annotata ad Cassand: Art. de Canonicis Scripturis.. [Page 74] 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 J [...]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 tis 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, [...]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 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 Secunda [...]d Theodorum. [...], in the same sense. And, what more, or other do's this signifie, than what S. Luke saith, See Grot. ad Luc. XI. Deum ve [...]ò propit [...]ū reddi per poenitentiae opera, eo sensu recte dicitur, quo in veritate & inisericordiae expiari iniquitatesdicit. Salo [...]o, Pro. 16. 6. Grot. Animad. in Anim. Rivet. p. 54: Note, that [righteousnes] here signifies, Alms deeds; so in Matth. 6. 1. some Copies read [...] for [...]. See Pract. Cat. l. 3. § 1. p. 245. c. 11. 41. But, rather give alms of such things as you have: and behold all things are clean unto you? Nay, what do's it signifie, but the very thing we read Prov. 11. 4. Riches profit not in the day of wrath: but righteousnesse delivereth from death? But, the Reader is besought, to see Mr Mede on this matter, where Diatribe, on Ps. 113, 6. (espe [...]ially) p. 312. he interprets this place of Tobit, and the now-mentioned of the Proverbs, as perfectly equivalent. I shall not stand, to justifie the other excepted places of the Apocrypha, because I would be brief; yet, this I shall stay to say, That the Reader shall find them lovely, I adde and sound, or savoury, if he reads them (imprejudicately) with Grotius's perpetual notes upon them. Yet, 9. (supposing the word supposable) I say, that what, happely, might serve, to withhold [Page 75] from giving them the authoritie and dignity of eximiously Canonical Scripture, will not, as effectually, serve to exclude them alltogether the Church, and that publick use, wherein they are onely held, as profitable for instruction. Now (10. and lastly,) for the peoples more plain instruction (as the See Hieronym: P [...]ef. ad Libr [...] Salomonis, August. de praed: Sanct: l. 1. c. 14. Gl [...]ss. Ord: & Lyr. ad P [...]ol: Hieron: in T [...]b. antient use has been,) we read them, in our Churches, yet not as Scripture; in which matter all men know our avowed and declared opinion; touching the difference, whereby we sever them from the Scripture. I refer the Reader to farther (and full) satisfaction, on this head, to Mr Hooker L 5. Sect. 20. p. 218, 219, [...]0. My self have the longer insisted on it, because the lecture of the Apocrypha do's not easily digest with some, that are not Bigots of Sectarism. As to his, [Caveat omnia Apocrypha] in Marg. We say, 1. That that counsel of S. Jerome to Laeta may be, in relation to matters of Faith, not Manners; that she should be cautious, how she built upon them, for the establishing the former, not the regulating the latter. 2. S. Jerome (I may humbly say) is but one Doctor S. Hie [...]onym. in P [...]aef: ad Proverbia—ait. utiles eos esse ad adificationem plebis, non ad Ecclesiasticorum dogmatum authori [...]atem confirma [...]dā.; and, besides that his Authoritie will be slighted by our Author and his [...], in other matters, we may be allowed to think, that some, in these latter times, have opened some [...] [...] Theocriti veteres no [...]a [...]ut Critici, ut & Vi [...]gilis; ex qui [...]us expedire se non pote [...]ant. S. l. mas. Ep l. 1. Ep 4. Beve [...]ovicio., which in former were not understood. 3. Again, yet it may be in reference to some suspected places, wherein Laeta was to proceed, by art and judgment (her own, or learned mens,) which is the sense Mr Hooker ib. p. 220. puts upon this place of the learned Father, in this Argument; who yet, adds: But surely the arguments that should bind us, not to read them publickly at all, must be stronger, than yet we have heard any.
What the Pref. saith, That there is nothing ordained, to be read, but the Scriptures, is soon satisfied, by saying, that that excludes Legends and fabulous stories, &c. What he addes, out of the Synods Catechism is answered, 1. by saying, We value not the Authoritie of such illegal hackney-Synods, or (to use the Scotch word, for a Scotized Meeting) Assemblies, 2 that the proofs, Luk. 24. 27, 44. Rom 32. 2 Pet 1. [...]1. they bring, prove nothing; for, there are other Scriptures, beside Moses, the Psalms and Prophets, as Ezra, Nehemiah, Esther, Lamentations, fourth Book of Kings, &c.
Why he sets down onely some few Chapters, out of Wisdome and Ecclesiasticus, when we read them all, I know not, unlesse he be a combatant a-kin to the Andabatae.
As-to his Sixth Uuwarrantable of our Book, That it calls the Writings of the Prophets, Acts, Revelation, Epistles, affixing a List [Page 76] of Instances. To his List (afore-said) we say, 1 It is, blunderingly and untruly, set down. E. G. where finds he Isa. 7. 17. It should be 10th, &, then, tis a proper lesson, indeed for an Epistle? Where Act, 2. 1. 11. 17. 10. 24? 2. The Epistle for Christmass-day is out of Hebr. 1. 1. (which, sure, is an Epistle, visibly contrarie to what he pretends.) 3. We say, that the denomination or style (fitly enough, and not without precedent sacred Thus, not to mention the Book of P [...]lms enstyled Davids, nor that of Proverbs, called Salomons; the Book of the Acts is named of the Apostles, and yet the actions of Stephen, Silas, Apollos, &c. are therein described. But see Ambr. Fisher Def. of Lit. l. 1. c. 3. p. 39. and l. 2. c. 5. p. 302. and Bishop Traylor's Collection of Offices, in Prof. Sest. 27. and profane) is [...], from, and according to, the greater number, which sure, are out of the Epistles of S. Paul, &c. 4. The whole Word of God is his Epistle to Mankind Quid estautem Scriptura sacra, nisi Epistola omnipotentis Dei ad Creaturam? Gregor: l. 4. Epist. 48. ad Theodorum Medicum.; and yet if it be said, Why then are not the Gospels, also, called Epistles? the third Answer, (in this Paragraph) gives the account.
To his Seventh, That we call the daies of the Week by the names of Idols, Answ. 1. By referring to our Answ: to his Ninth Object. against our Book, (in his p. 14.) 2. To his places of Scripture, where prohibition is made, Not to mention the names of the Heathen Gods; and, where the Daies are called, the first, second, third, &c. To the former I say, 1 that Prohibition was peculiar to that imperfect people, and prone to Idol [...]trie; under which danger and proclivitie no Christians are towards the Idols instanced. 2 He do's beat himself Propria vineta caedit. with those places; for, the Jews were, thereby, forbid to pronounce Therefore for [...] the said [...]; for [...] and so, in the rest, see Grot. in Exod. xxiii. 14. His place, Hos. 2. 17: signifies that God would so punish them for their idolatrie to Baal, v. 8.-13. that they shall not dare to use that word, out of horrour to that name, which was given to an Idol: Did we worship Juisco, &c. or were we so punished, for so worshiping? That it may be lawful to mention an idolatrous name without reproof, Mr Ainsw. the Brownist (in Paget's Arrow against the Brown: p. 142, &c) acknowledges, and instances in Nebuchadnezzar and Belshazzer, and others. Not all mention of Idolatr. names is forbidden, but onely either swearing by Idols, or praising or approving, or maintaining supersition towards them, or giving scandal by them, Ley's Tract of the Sabbath, p. 43. (pleading for the name, Sunday.) The name Sabbath may be, and is become a snare to many weak ones, and especially in reading the Scrip: for wheresoever they find the name Sabbath, they presently conceive it to be meant of the Lords day, and many times by this means fall into flat Judaism, as appears by their quoting the O. T. in the question in hand, Gilbert Ironfides VII Question of the Sabbath, q. 3. c. 1 [...]. p. 122. and see also the [...]rned Editor of Bishop Andrews on the Commandements, Annot. [...]1. p. 273, [...]74, [...]75. their names, that they might be the farther removed from [Page 77] veneration of them; but Mr P. makes no difficulti [...], to pronounce Tuisco, Wooden. To the latter places; 1 that, though the Scriptures so reckon, we are not bound, so to count, any more than to wear their Garments; much lesse than we are, to use their Judicial Laws: the matters are civil, & we are at our libertie. 2 That their Months, also, were called the first, second, &c. months, and yet we find, they had other names or designations; the Month Abib, Nisan, Zif, Bul; and Tizri answering to our September, which is no more denominated from an Idol, than it. So that, this Objection is vanished, also; and, 'twere pitie, to spend so much time about it, but that these men love, to be angrie at Cockals ( [...].)
To his Eighth, That we dedicate daies to the Angel Michael, the Apostles, &c. Answ. 1. It is not onely lawful, but laudable, to fix a Remark of honour on all, who have lived Christianly, and especially who have died, in testimonie of the Truth of that profession; and, therefore, to enstyle some daies, by the names of Saints, who were, either born, or martyred, (or some eminent occurrence befel them,) on those daies; (which is, also, accommodable to Angels) whose Daies are hallowed, by the holy exercises thereon performed, commomorating and recounting of their virtuous and exemplarie Lives, constant and couragious Deaths or Martyrdoms, &c. and giving God (who is glorified By fest [...]val solemnities [...] set-daies, we dedicate and sanctifie to God the memorie of his benefits; lest unthankfull forgetfulness should creep upon us▪ in course of time, S: Aug. de Civ. Dei l. 10. c. 4: and honoured in his Saints) thanks for them; their lightsome examples, directing us in the waies of all virtues, and giving us confidence, that they having, here, pleased God, and attained an endlesse glorious end, we may (if we be not wanting to our selves) arrive at the same. 2. Fo his Texts, that, Exod. 31. 15. [six daies may work be done, &c.] makes nothing to his purpose; the words are not preceptive, but premissive (more than they appear to be, Thornd [...]ke of Assemb: p 255, &c. Without doubt it was alwaies a grosse inconsequenc [...] to imagine an office of the 2d Table, of labouring in ordinarie work, to be commanded by a law of the first Table: but without doubt it was alwaies a grosse inconvenience, to imagine God to give a command here, which we must suppose him to crosse afterwards in the law of Moses, when he cometh to appoin [...] New-Moons and other Solemnities to be obser [...]ed on these six d [...]ies. Therefore when the Commandment saith, six d [...]ies thou SHALT labour, the meaning is, six [...]mes thou (mayest) labour—So it is translated Exod xxxi, 1 [...]. And in the Heb. the same word standeth for both senses, &c. See also Dr Ha [...]mond's Account against Mr Cawdrey, p. 46. See S. H [...]e [...]m [...] in Gal. 4. 10. See likewise M [...]e's Diacr: 3d part, on Deut [...]6. 16. p. 6 [...]2, &c. elsewhere) [may be, not must be] Exod. 20. 9. God requires one day in seven, and allows us six, not denying us the freedom, [Page 78] if we be so devote, to consecrate some part of that number, also, to him and his publick service. And, the Argument may be retorted, and so, by Rebound, himself and his Confederates in opinion are condemned, (in that which they allow,) as to their own (dear) practice, who kept Parliament-Festivals and Fasts: against which (were it that the occasion of setting those daies apart had been lawful) the Text alledged, in their sense, of it, fights [...], thus: You are commanded, to labour six daies: Ergò, &c. for, so sensed it takes away as well occasional Holy-Daies as set and recurrent Ones. His other Texts (Gal. 4. 10. Col. 2. 16.) make nothing, at all, for him, neither. For, those places belong not, at all, to Christian Feasts. The words, there, may possibly relate to Jewish Feasts (as may seem likely, from the mention of their willingnesse, to be under the Law a); and, then the Daies] will signifie Sabbaths, the Months] V. 21. new moons or months, the times] their anniversarie feasts, and the stars] their sabbatick years and Jubilees. No prejudice to Christian Festivals thus, hence. For, though the Jewish Observations were Feasts, like these; yet were they not forbidden as Feasts, but onely as Jewish (now, when they were antiquated or out-dated by Christ,) and, so, as ill symptoms in Christians, intimating their preferring of Judaism, and depending on those legal observances for justification. Or else possibly the words may refer to Heathen Observances, and, so, the mention b of the Heathenisme, wherein they had V. 8. lived, do's seem to incline or carrie them; and, S. Ambrose interprets them accordingly; and, then, the meaning will be, that they observed ominous daies, as the Gentiles were wont to do. And, these, again, have nothing common with Christian Festivals See Pract. [...]at. l 2 Sect. 12 p. 234, [...]35.. 3. Tertullian was so far from conceiving, from this Text, how any man could possibly call in question the Christian-Church her Daies, that, from the observation of them, he argues, and proves; Si omn [...]m in tetum de [...]o [...]ionem tempo [...]um & dierum e [...]act Apost [...]lus, cur Pas [...]ha cele: i [...]amus, &c. Lib. adv. Psychich [...]s, p. 651. Even the Novatians (or Cathari) were not against Easter, Socr. Eccl. Hist. l. 5. c. 20. it could not be the Apostles intent or design, simply to condemn all observance of such times. 4. We have shewn abundantly, that anniversarie recurrent Fasts and Feasts were set apart by men, without particular precept from God, without check or reproof See Answ: to Reas: xxvi. against Liturgies, in his p. 8., even under that [Page 79] state, Mr Cawd [...]ey in his Acce [...] audited, &c, would have the Feast of Purim, to be ordained, Esth. ix, 27. by Mordecai, either as he was a Prophet, or as it was a civil (no Holy) day But how knows he, that He was a Prophet▪ And would he trust the storie of the Maccab. that Judas, who instituted the Feast of Ded: &c. was a Prophet? And that it was a Holy-day see six Reasons in Bish. And: Serm on Esth: ix. 21. p. [...]007, 1008. wherein, as to children, matters were so minutely and particularly prescribed and enjoyned; then, much more is it lawful, to set them apart, now. 5. His place out of Coloss. would not have Christians condemned or sentenced for or by observing (as types or shadows of Christianitie) the Jewish Feasts, new Moons or Sabbaths: which being the sense of the words, let him tell me, how they intercommune with our Festivals. I'le not observe, that [Sabbaths,] about which some have made such a Jewish do, is, here, put among the shadows, that are to vanish, in the presence of Christianitie That [...], intire and continual Feast, that a Chtistians life ought to be, now, under the N. Testament, Orig. cont: Cels. l. 8. p. 404. See Bishop And: against Tra [...]k, a speech inter opera posthuma., the substance. This may concern the supercilious impugners of our Festivals. 6. We reckon Sunday, as one of the Holy-daies These to be observed for Holy-daies, and none other. That is to say, All Sundaies in the year, &c: See the Preliminaries to the Service-Book.: We call it not Sabbath, because, as Bishop White has observed *, it's no where called so, by the H. Antients. ‘I have, saith he, Treatise of the Sabbath-day, p. 301, 202. See him also in his Examination of the little Dialogue distinguishing 'twixt the mystical and spiritual Sabbath typed and represented by the Sabbath of the fourth Com: &c. p. 109. And ib. p. 37. applying this distinction not in a proper or literal, but in a mystical and analogical sense. diligently searched into Antiquitie, and observed in the Fathers their form of speech, when they treat of the Lords-Day: and I find it far different from the usual language of the Fathers, to stile the Lords-Day the Sabbath: and that they, by the name Sabbath, either understand the old Legal Sabbath, taken away by Christ; or the spiritual and mystical Sabbath, which was typed and represented, by the Sabbath of the Fourth Commandement. And when the Antient Fathers distinguish and give proper names, to the peculiar daies of the week they alwaies style the Saturday [...] Sabbatum See Dr Heylin's Respondet Petrus, (about the beginning.), the Sabbath: and the Sunday, or first day of the Week Dominicum, the Lords-Day. 7.’ And, yet, in regard of that which is proportionable, in our Sunday, to the Sabbath, we may stile it Sabbath; so do's once or twice (as I have observed) Bishop Andrews In his third Serm: on Resur: p. 406, 407. and on Acts 2. 1, 2, &c. p. 595. So our Homilies, Hom: of the Time and Place of Prayer, p. 102, 164, 166. Ecclesiastical Canons, Can: LXXth. So in Edm: Reeves Christian Divinity, aliquoties. See more instances in Ley's Treatise of the Sabbath, ch: [...]5. per tot. The Disciplinarians were went to style this [the Sabbath] a Jewish name. The Rhemists [on Rev. 1. 10.] mislike the name, Sunday, [as Heathenish,] Fishers Def: of [...]. l. 1. c, 3. p. 19., once our Canons of 1603. 8. As-to his Exception unto our dedicating one [Page 80] Day to all Saints, we say, [...] if it be lawful ( [...]s 'tis proved to be,) to set a-pa [...]t one Day, in honour (suprose) of S. John, &c. then, it must be, likewise, so, to set-apart a Day, for many; or all. 2. The reason of the Churche's so doing, is, because we can't particularly. commemorate (for the b [...]rthen) every one of the Saints, in whom God's graces have been il [...]strious: and, because in those Feasts celeb [...]ate [...] particularly, we are [...]ustly supposable, to have failed in dutie, th [...]o [...]gh infirmitie, or neg [...]igence. And, 9. not every thing that Pagans, o [...] Papists do is evil, or if it be vitiated, by evil adherences or circumstances, those being retrenched, or redressed by us, what remains (being good) is lawful (and praise-worthie,) to be performed. 10. When we place holiness, and confidence of acceptation with God, in the bare setting a-part such Da [...]es (or, even the services performed on them) without reformation of life, the [wash you, make you clean, &c.] then, Isaiah 1. 12. is appliceble to us, in this matter, not otherwise; or, if it be, it is to the treading Gods Courts, &c. too.
To his Ninth Unwarrantable, The Ministers being called Priests: Answ: 1. By referring to our Answ: to his Ninth Reas. against our Lit: 2. By adding, that S. Paul implies 1 Cor: 9. 13., that the Ministers of the Gospel might be intitled Priests [They which minister about holy things, live or feed of the things of the Temple, &c.] his reasoning being deduced from the Priests, Temple, Altar: They which wait at the altar, are partakers with the altar: therefore, or so, &c. 2. And, it is the style used by the [...]ven in B. Ign [...]tius ▪s Epistles, we read (onlesse we list to be [...]ieve Ve [...]lius leg [...]s, Ep. [...] Ph [...]ladel [...]hen [...]: [...] & [...], Ep. [...]my [...]nenses. H. Antients, whose Discourses of the Ministerie, are enstyled, of the Priesthood [...]. De [...]dotio.. 3. 'Tis Bishop Downham's Observation (men skewing at the word Priest, onely because used in the Church of Rome,) ‘that if we had differed from them,’ so it had been, by styling Ministers Sacrificers, no offence had been taken thereat, (so slight and easie is that legerdemain, which will serve to del [...]de the vulgar, as was, excellently, observed by the golden pen [...]. [...]. [...]ied 1 [...]. mihi p 133. of K. Charles I.) Besides, 4. there's onely a change of the Priestho [...]d, Heb [...]: 7. 12. See [...]. [...] l. 4. [...]4. no abolitoon or nulling of it, and, so, a Pri [...]sthood, and so the word Priest, still, lawful. 5. But, to an Obj. plead [...]ng for the word Priest, from 1 Pet. 2. 9.—a royal Priesthood; and, for [...]hat of Clergie, from c. 5. 3. he Replies, It's to be meant, of all Then, from Rev. 1, 6 we may [...] well argue, [...] there sh [...]uld be no King in [...], Compa [...]e i [...] [...]. [...]. with c. 60. 21. [...]e also [...]er. 33. 17▪ Believers, universally: to which I say, I what if, as we need [Page 81] not, so we produce not (though he do's) this place of Scripture, to prove the lawfulnesse of the word Priest, in our sense of it? 2. This place, yet, may be applied, fairlie, to that end: for, it speaks of no other thing than what is affirmed, in the very same words, of the Jewish nation, Exod: 19. 6: where yet, God had his Priests and high-Priests, also See this place ( [...]ply) [...] Bishep T [...]ylor's Clerus D [...]m [...] Of the Divine institution of the Office Ministerial, Sect. 5. num. 9. p. 32. 3. This separated Order may analegically be called the Tribe of Levi, because they are (as they were,) by divine appointment, set a-part and consecrated, to o [...]ciate in holy things, and peculiarly appear before, or draw neer to, the Lord. 4. So they may be called his Clergie Persons sacred-were the Priests & Levites in the O. T. and now in the N. the Christian Clergy. or Clerus; [...]o called from the begining of Christian Antiquity, [...]ither because they are the Lords [...], or P [...]rtion, which the Church dedicated to him out of her self, (namely, as the Levites, &c. Num: 8. 11.) or because, their inheritance and livelihood is the Lords [...]. I pre [...]er the first, &c. M. Mede Diatr [...] on S. Matth 6. 9. Luke 11. 2. Sanctificetur nomen tuum, p. 62 63. See too hi [...] Diat [...] on Deut. 33. [...]. Est Clorus Ecclesia, & Clerus Ecclesia, & Cle us Ecclesia [...] Ecclesia est [...]o [...]s D [...]m [...]. quae oma [...]s includit fideles, [...] Pet: 2. 5. Ap [...]c: 1. 6. Clerus Eccle [...]x su [...] [...]tae inter [...]del spe [...] legiti [...]è vocatae ad manus m [...]nisterii, Act: 13. 2. T [...]. 1. 5. Bishop [...] E [...]se: Con [...]: p [...]17.. [ [...], lot or po [...]tion] (though the faithful People are so too, in a lower different import,) because they are peculiarly so. And, there is that distinction owned in the Scriptures, whence this irrefragable Argument is derivable: What God hath distinguished, no man may blend. Ergò, Not Priests and People (or, which is the same, Clergie, and Laitie.) See, under the Law, Num: 18. 20. under the Prophets, Hos: 4, 4. 9. Mal. 2. 7. under the Gospel, Acts 20. 28. Gal: 6. 6. Hebr. 13. 17. where the Flock and Pastors are clearly distinguished This distinction is founded in the law of nature, the Indians having their B [...]achmanes, &c. See Gen: 14. 18. & 47. 22. Exod. 2 16.. 5 Whereas he saies, the Ministers owning themselves, as of the Tribe of Levi, (in what sense we have heard,) ought, to suffer the punishment (banishment enacted by Law against Jews:) I shal quit scores with him, by telling him of a Law, in Justinian's Code [...]: qu [...] rebapt [...]zare, &c. ult [...]mo supplicio per [...]lletur. made against Anabaptists (of which Tribe he is:) and concerning the punishment they under-went at Vienna in Germanie, let him see Gastius; De [...] An [...]pe: l. 1. and Mr How, in his Continuation p. 4 [...]6, & 5 [...]9. of Hollinshead, how they have fared in England.
To his Tenth. The People's praying and bly with the Minister, charged with confusion and contrarietie to good order, Answ: 1. That [...] (our Authour) m [...]st not be allowed, to brand [Page 82] that, with his sootie Characterisms, which the wole Church of God, for so many Ages, hath, from the example of pure Antiquitie, designed, and used. 2. That the place, 1 Cor. 14. 40. he cites, condemns it not, but approves it: for, 1 it's decent, because according to custome, which is the rule and measure of decencie: See Doctor Hammond's [...]. 2 It's [...], according to appointment, as 'tis visible: whence 'tis most apparent; that the charges are due to himself and his Partizans. 3. It's not onely docent and orderly, but also hugely useful See Thorndike of the service of God at Religious Assemblies, c. 10. p. 401, 406. See also Hocker l. 5. Sect. 39. p. 206, & p. 262., to quicken devotion, recal diverted scattered thoughts; in a word, to engage every one, to be made no idle or unprofitable spectator of the service, (not to come to our Churches, to hear much, say little, and do nothing, as Bishop Prideaux characters Euchologia [...] or, the Doctrine of Practical Praying, p. 46, 47. the Devotion of the late daies.) 4. He speaks against all utterance of a loud voice by the People, when, even in the Chapter by him cited, 'tis clearly signified V. 116., to have been the fashion, in S: Paul's time, for the Lay-man [...]. to say, Amen (audibly, no doubt.) I shall not, 5. speak of what is in Exod: 15, 21. See also v. 1. concerning Moses and the children of Israel. See, likewise, 1 Sam. xviii, 7. Hunc amoebaum versum alternis canebant. Besides diverse patterns in the Psalms of such interchangable singing. See Junius on Exod. 15. (pertinent to this matter:) Miriam the Prophetesse's answering the women (praecentrices) in these words, Sing ye to the Lord, &c.
To his Eleventh, The singing of the Lessons, &c. when-as there's no command from God, nor practice of the Churches of God. Answ: 1. That the Modes of Gods Service (whether plain singing, or plain saying,) are not under particular precept, but left to humane prudence, &c. For, 2. the Rubric (by him touched) inorders, that the Lessons, &c. shall be sung in a plain tune, after the manner of distinct reading. So S. Athanasius commends the singing Ʋt legentibus sint qu [...]m cantantibus similiores., wherein they are liker readers, than chanters. Such is ours to be, but like fair long reading, with modulation of the voice. What Church in all the world, before Geneva, had the Mode of singing, now used in our Churches? And where, then, is the practice of the Churches of God, to countenance this new manner? 4. Sure, it will be lawful to sing (after that, before-mentioned, Cathedral way) othe [...] parts of the Service, as well as Davids Psalms, in prose: and more lawful (one would think) to sing them so, than as they are translated by Sternhold, Hopkins and Wisdome, guilty of those extreme barbarisms, [Page 83] spurious additions, and false translatings (as I have noted, afore;) which yet, the Clerk must usher in with a [Let us sing to the praise and glorie of God,] All men being bare, when the Psalm is sung, though not when the Psalms are read; See Dr Heylins Examen Historicum, p. 130. Cantus precum, Anathematum—actionis solennitati & excitanda devotioni haud segniter conferunt, Bishop Prid: Faf: Contr: p. 244. as if the reading of the Psalms were not as much to the praise and glorie of [...]od, as the singing of such a rude and barbarous translation. 5. What do [Mattens and] Even-Song import, but that the Service (in comportance with the name) should be sung (or the greatest part of it?) Which name, 6. is not new, and therefore our Church is not the onely Church, that used this course. And, 7. if other Churches do not practice it, ours being (I make no question) the best reformed, in the world, they ought to conform (and be censured for disconformitie) to us, not we to them.
To his Twelfth Unwarrantable, which is, That the Te Deum, &c. is to be read daily throughout the year. Answ: 1. Why not? How many Preachers (even (causelesse) enemies to the Liturgie) use one and the same Prayer before their Sermon, all a life long? Even Calvin did so constantly, without alteration, Beza in vitâ Calvini. and Beza also, before and after Sermon, &c. likewise, Dr Sibbes (whose Form is printed) and others. For, 2 his Exception strikes at all Forms whatsoever, that they may not, still, be used. 3. There is not par ratio, the same reason of Preaching and Praying; the former being (mainly, what the name teaching, so superstitioussie used by some, imports) to teach what was not known before (and, so, must be various;) the latter but to crave, or thank for, the same standing unalterable blessings, bestowed, or to be bestowed; save in some rarer cases o [...] emergencies, for which there is, or standing provision likewise, or the Church emergentlie and extra ordinem interposes. 4. However, when we proved Liturgies or prescript Forms lawful (which is abundantlie performed, above,) we have (comprehensivelie) proved this Divine Hymne (together with the rest) to be la [...]ful, to be used still and still. 5. To his carping at the Latine Titles of the Hymns, Te Deum, &c. as importing a seeking uniformitie with the Papists, we say 1 We affect not dis-conformitie to them, any farther then it appears, they are trulie dis-conform to truth. N [...]y, 2 we professe, to affect conformitie with them, us (que) ad ara [...], and do account them our Brethren, though greatly erroneous. 3 'Tis for him and such as he, to [Page 84] run so far from antient Truths, and commendable Practises or Usages (out of hate to Rome,) till they run into Phanaticisme, and (some) even into Atheisme ( [...].) 4 'Tis extremest unc aritie, to charge the faithful Sons of this Church, with tendencie to Popery, Hae manus Trojam crigent! Parvas habet spes Roma, si tabes habet. when the Composers of the Liturgie fry'd a fagot in opposition thereto, and their Followers, of this Age, have done so much by nervous excellent writings, and s [...]ffered so much, by an ungrateful, besotted, fascinated [...]; people, and a plebeian Tribe of seditious Priests, against (and rather than they would turn to) the Church of Rome. But, this is what we must exspect from Schismaticks.
To his Thirteenth, Because there is a difference made, in the Te Deum, 'twixt Angels, Cherubim and Seraphim, importing (the Papistical) nine Orders of Angels. Answ: 1. If the mention, here, exceped-to, import as he would have it, Poperie is much more antient, than I e'r did, or now can be made to, believe it to be. For, that divine and admirable Called antiently [...], a triumphant song. Form is thought (generally) to be composed, [...]elman: in Basil: T. 1. p. 179. apud View of Directorie, p. 25. some say, miracuiously. by S. Augustine and Ambrose; on the day that S. Ambrose baptized S. Austine, and fitted to t [...]at purpose, with an acknowledgment of the S. Trinitie, in reference to S. Austin's convers [...]on from Manichaisme. 2. The nine Orders of Angels are found in Dionysius Areopagita (at least, an About an: Chri: 254 he wrote. For, it appea [...]s by [...]: l. [...] that The [...]d [...] Pres [...]yter about the year 410 debated the question, Whether that writer were Dioxysius mentioned in the [...]. And, of this no doubt hath been made; but that he was a very antient and learned Author. Antiquissimus & elegantissimus Scriptor, saies [...]a [...]a [...]on. antient Authour,) and though the Book, under his name, De Ecclesiasticâ Hierarchiâ, possibly may be supposititions, yet the thi [...]g it self Gregorius M. Hom: [...]. in [...]a [...]gel: testifies to be accepted for Dionysius's own. Nescie [...]es inesse & in incredibili verum, & in v [...]is [...]mil [...] mendacius, Minu [...]i Felicis [...]avius, mihi p [...]8. [...], Michaelem Archang [...]lum non Christum deno [...]e, rec [...]ptior est sen [...]enti [...], inde an [...] [...]pitur De [...]m celebrandi. ab. in [...] nobis Angelorum ministerium, in [...]ic [...]elis [...], bishop Prid: Fasc: Contr: p. [...]37 See Calv [...]ns [...]. l 2. c. 2. [...]. 15. While, under this head, he charges us with setting a-part Daies for Michael, and all Angels, we say our so doing is [...]usrifiable, as appears above in Answ: to his Eighth Unw: 4. When he saies, 1 It's verie probable, that by Michael is understood Christ himself, we easily say, 1 What is verie probable is not alwaies true ( [...]s nor what's true, alwaies probable.) 2 It's improbable (utterly,) that Michael should mean Christ: for, 'tis said, there, of Michael, he durst not, &c. h But, sure, Christ durst so mu [...]h, i. e. use reproachfull [Page 83] words towards the Devil, his apostate Creature and subject. And, this place refers to Zech: 3. 2. (for, the bodie of Moses, here, contended about, was the Temple of the Jews, which God commanded to be reedified; see Dr Hammond in Loc.) 3 In the place of the Rev. 12. 9. Christ is called Michael, because Christ is the keeper of the Christian nation, as Michael was ( [...]) of the Jewish See Grot: in Dan: 10. 13. 21. and 1 [...]. 1. Quem ad Michaelis modum & ultra depingit Apocalipsis, Id. ib. 4 Again, if Christ be the Archangel, when 'tis said, he shall descend with the v [...]c: of the Archangel 1 Thess. 4. 16., he must descend with his own voice, and be God's Trumpeter. So that, though Maresius, in's heat of disputation with Volkelius, would have Michael the Archangel, to be evermo [...]e understood of Christ, yet the Apostle evidently distinguishes the Lord from the Archangel, in that place. And, this the Latin Church, which was alwaies thought sound enough, in the doctrine of the B. Trinitie, hath declared to be her sense, in her Festival to the honour of S. Michael. 5. To what he ha's (in's Marg:) of but one [...], Clem. Al. Stro. 1. 6. That there are seven principal Angels, ca [...]l [...]d Arch-angels, as Michael, Gabriel, Raphael, Jerechmiel, &c. called, Principes prima [...]ii, Dan: x. and [...] by S. Paul to Tim. Ep. i. c. 5. v. 21. and [...] (i.) [...], See Mr Mede Diatr: on Zach: 4. 10. (irrefragably.) So false is that of (the diligent Collector) Mr Edward Leigh, that we read no where in Scripture of Archangel, but Christ is understood, Notes on N. Test: in 1 Thess: 4. 16. Archangel, (when yet, we say [therefore with Angels and Archangels—]) out of Dan. 10. 13. and 12, 1. we say, 1 It neither imports, that there is but one Archangel, nor do's it signifie that that one is Christ. For, it expresses the first of the Angels, the keeper of the first, that is, the Jewish Nation See Gro [...]: in Dan. 10. 13, 21. & 12. 1, 2.. 2 'Tis not [...], but [...], in the voice of an Archangel (as it would be rendred) Consider, also, Rev: 12. 7, 11. where 'tis said, that Michael and his Angels overcame, &c. by the blood of the Lamb, 6. Our setting a-part a Day, in honour of God, for indulging us the ministeries, assistances and examples of Michael, &c. is not concluded faultie from Coloss. 11. 18. for, we do not worship Angels, as Mediatours to God, (the thing condemned, in that place See Dr Hammond in Loc.,) nor in any other sense.
To his Fourteenth Ʋnwarrantable, That in our Benedicite after the spirits and souls of the righteous called upon, to blesse the Lord, Ananias, &c. are called upon, &c. as if they were not included in the former. Answ: 1. 'Tis a sottish Exception, for the spirits, &c. of the [Page 86] righteous, are those which are in Paradise, and so distinct from those, here, en earth, as were Ananias, &c. See Gr [...]tius in L [...]: 2. I'le put him a semblable Instance, (and let him condeme (if he dare) a piece of the Canon) Ps. 8. 7. All sheep and oxen, yea and the beasts of the field. See another such Instance 1 Co [...]: 9 5. as well as other Apostles, and as the brethren of the Lord, and Cephas. Do's he deni [...] the Lords Brethren and [...], to be Apostles? Here, I may ask, (as well and as wisely, as he,) Are not sheep and oxen, beasts of the field? [...]!
To his Fifteenth, Because Benedictus (being part of a Chapter) is to be used. Answ: 1. And, why not? Why, trow, not this, and the other New-Testament-Hymns, as well as the Old Testament (David's, or Asaph's) Hymns? 2. Some of David's Psalms are parts of Chapters, as Ps. 15. Ps. 96. &c. parts, I say, of Ch. 16. of 1 Chron: May they not, therefore, be sung, or used Hymne—or Psalmwise? I shame, to spend ink, thus. 3. But, Benedictus is appointed, to be said in English, which implies, it is used in Latine, in the Romish Church. Oh! this is the Achilles, that kills us! Why, man, in the Church of Rome, they read all the Scriptures, and commen [...] upon them laboriously: must not we do so, therefore? 4. As-to his saying, that this encourages them, we have spoken to that, already, in Answ: to his Obj: 8. against our Book. 5. Parker's authority weighs not against a feather with us, as being a hot-brain'd Schismatick, whom his Folio-Book on the Crosse do's sufficiently arraign, for a conceited, self-full, rash person, though, otherwise, of good sufficiencie in literature, and whom I would not have, thus, charactered, did not truth, as warrant, so enforce me.
To his Sixteenth, That we make [he descended into hell] part of one Article of the Creed. Answ: 1. Do's not he so, too? Say, Sir, do you reject the Christian Creed, or do you substitute other words, for those? If the former, you are concluded to be (what, I hope, you are not) an Infidel: if the latter, you fall under the Characters of presumptuous, and temerarious in a high degree. 2. Why must we (retaining those words) make Christ descend into the place of the damned? The Assemblers, at the fag-end of their Catechis [...], set down the Creed, and yet, do not so interpret: The [...] Dr Hammond do's not so interpret them Pract: Cat: l. 5. [...] p. [...]88. 2 [...]. 2 [...]6.. 3. But, what will he say 10 [...]: 16, 11▪ Act: 2. [...]7. 3 [...]. Because thou wilt not leave my soul i [...] [Page 87] bell, &c. Bishop Andrewes is of some authority with him; be So [...] and [...]. saith In the [...]reed Analysed, p. 174. of Holy Devotions., from S. Austine Epist: 99. upon this Article, ‘Non immerito creditue, It is not without cause that we believe, that Christ, according to his soul, was in hell: the Scripture is plain for it, being fore-told by the Prophet David [...]s: 16. 1 [...]., and evidently expounded by the Apostle's application Acts [...]. 31. of (that Text) Thou wil [...] not leave my soul in h [...]ll. And he concludeth peremptorily, with this Question, Quis ergo nisi infidelis negaverit fuisse apud inferos Christum? Who therefore but an infidel will denie, that Christ was in hell?’ 4 His Texts M [...]t. 1 [...]. 40. Eph. 4. 8. prove nothing; for, the one signifies he was ent [...]rbed, and the other that he was enwombed, and so he might be, and yet go into [...]ell, too. 5. Going, he went to triumph, and was, there, in a good estate, as our Writers hold, which is contrarie to the erroneous tenet and sense of the Romanists. 6. When will he, or his part-takers solidly satisfie the learned Volume of Bishop Bilson, Of Christs descent into hell (that of the damned?) All this while [...] have concealed my own (poor) sentiment, either way. It's enough for me, to have confuted this so very petulant Adversarie.
To his Seventeenth, Because the Priest and People salute and complement one with another. Answ: 1. Such interchangeable salutations (which, also, are prayers for each other,) as this [The Lord be with you, &c.] are excellent provocations to love and charity, towards one another. 2. They are (extending the words to Interlocutories in general) Incentives See Pref▪ of Devotion, being, as it were, the laying of glowing coals one upon another, which presently kindle one the other, and make the flame the greater Dr Daniel Featl [...]ye's Dippe [...]s, &c p. 7 [...].. 3. And, because he lacked (in singing of the Lessons) the practice of the Church; let him know, this way was used, by the Antients (and esteemed by them a beautie, no blemish in their [...]iturgies,) so antientlie, that Plinie the Nephew Epist: ad Traja [...]um. See Dr B [...]s's Postills upon those words, Cum spiritutuo, p. [...]8., who lived within a hundred years of Christ, sends word to Trajan E: These Christians before day sing Hymns by turns or Catches (alterna [...]im) to one Christ, whom they esteem a God. But, thus, also, the Angels practised, Is, 6. 3. And the Seraphim [...]ried one to another; Holy, holy, holy—The Council of Braccaria c. 21. tells us, that this form of interchangable salutation or apprecation, the Eastern Churches received from the Apostles. I close this, with the excellent words of a learned man, Mr John Ma [...]tin, in h [...]s Se [...]mon ca [...] led, Hos [...]nn [...], p. 1. speaking on these words [O Lord. I beseech thee, send now prosporitie] (they are, saies he) [...] [Page 88] ‘ [...], a quick [...]arnest prayer, the pattern of the Antiphonies in our Liturgie, the choicest part of all, and therefore the Devil shoots most of his arrows against it, even bitter words.’
To his Eighteenth, The Minister's standing up between one prayer and another: the Prayer not being so long, as to be so soon tired with k [...]eeling: Answ: 1. This Excep [...]ion would make one, that were not somewhat knowing and wary, believe, that, at the end of every such particular prayer, we rise from our knees, which is most notoriously false. For, 2. in praying we kneel: indeed, if the Priest perform any authoritative act (because acts of authoritie See Hooker l. 5. Sect: 30. p. 248. are not to be done kneeling; rather in a standing posture,) as in Absolution, and Blessing of the People, &c. then we stand. 3. It was one of T. C's. and the Brethren's Charges on our Liturgie, that it was too Id. l. 5. p. 205, Sect. 32, long, (and in that respect, burdensome) and, here, is an intimation, that the Prayers are not long enough. But, sure, 1 if they were not divided into Collects and diverse portions (but all put into one continuate prayer) they are of a very competent, (and of due) length. 2 They are generally (as thus dispensed) as long as Christ's short Form, wherein, yet, S. Chrysostome saies, H [...]mil: de Ann: fol: 965. he taught us the measure or length due to our Prayers. Whereunto may be annexed, 3 that from universal consent Cassian De ins [...]it: A [...]nachor: l. 2. [...] 10. apud. View of Directorie, p. 21 [...]cili [...]s cen [...]ent breves orationes, sed creberrimas fieri. Ut Diaboli infidiantis jacula succinct [...] brevi [...]ate vi [...]emus. tells us, ‘that the way deemed most profitable, is to have short Prayers, but very thick or frequent, upon this (their) consideration, that we may avoid (by such course of succinct brevity) the darts of the Devil lying in ambush. Consonantly,’ S. Austine Epist. cxxi. c. 10. But a greater (I wis▪ than Augustine, T. C. scanoalcusly faults ours as short cuts and shreddings. See Hooker l. 5. Sect. 33. p. 252. But. [...] Sanctis pete perfectis exemplum. commends the many short (dart-like) Prayers of the Brethren in Aegypt.
To his Nineteenth Ʋnjustifiable, The chopping and mincing of Prayer between Priest and People, likening them to charms. Answ: 1. With his tongue he will prevail, who is lord over it? not Reason, nor (I doubt me) Conscience. 2. These interlocutorie Forms of speech (in the most profound judgment of Mr Hooker) See him c [...] red above, in [...]: [...]o [...]9th Ʋnw: where most of what is said is pertinent, here, also. are nothing else, [Page 89] but most effectual, partly testifications, and partly inflammations of all piety. 3 [...]nd, they are l [...]kewise (as above-said) great conciliatours of friendship and love 'twixt the People among themselves, and between them [...]nd the Minister. Read Ps: 122, and argue thence, â minori ad majus. While, 4. his (and his like-their) longsome Prayings a In answering after the Praecentor the [...] the extreams of the verse proved from Philo to have been the practice of the Essene [...]; from Euseb: of the Primitive Christians (learn't from the Jews, who also now use Anti [...]hones or Responsories in their Synagogues) from the Seraphims, Esay 6. from the use of the Hebr: [...] which natively signifying to answer is used also for to sing, as in Ps: 147. 7. Is. 22. 7. Num: 21. 17. Exod: 32: 18. and in other places: but, especially out of Ezr. 3. 11. whence our manner of praying, and praising God, alternis vicitus, is derived; See Mr Mede Diatr. on 1 Cor. 11. 5. p. 255, 256, 257. (wherein the People are not engaged, to bear their parts, as with us) charm the senses, and stupifie the attention of the People, and make them dream o'r the Service of God, tyring them with an hour, two or three's prayer, till like yong Eutychus, Act. 20. 9. through weariness, they be taken up dead (asleep) at our feet See Mr Paul Baine's Life prefixt to his Commentarie on the Ephes. di [...]allowing (though a Puritane) these long Prayers, which some so plume and pride themselves in, p. ult. of his life. Amos 8. 5.. Thus, causing more than a fulnesse in Divine Worship, (a very dangerous matter;) making men apt, to complain, (as they, in the Prophet of the new moon and Sabbath, when will they be gone?) when will it be done? Let thy words be few saies Salomon, Eccl. 5. 2. No commendation (saith S. Austine, sutablie) that he was long at prayer, in as much as there may be much speaking, and but little praying. Epist: cxxi. qu [...] est p [...]obae viduae. Multa loquut [...]o, non multa precatio. Non in sermone multo, sed diuturno affectu, Id:
To his Twentieth, about the Creed of Athanasius, wherein he animadverts the Article of Christ's descent into hell (for which we have al [...]eady sufficiently accounted;) and, that yet, it should be said, That this is the Catholick Faith, which except a man believe faithfullie he cannot be saved. Answ▪ 1. It argues intolerable saucinesse, for him to vellicate and arraign those precious [ [...] or] treasures of the Church, the Creeds, which deserve far more authoritie, than any writings of men (whoever) now; being that Regulafidei, &c. that one, onely immoveable, and unreformable Rule of Faith, as Tertu [...]ian De velandis Virgin. c. 1. calls it. And, therefore, 2. when he saies, there are other expressions as liable to exception; as it speaks monstro [...]s frowardnesse and saucinesse, so is's no matter of wondering, to those who have lived in an Age leacherously addicted, [...], to remove [Page 90] antient land-marks, and ambitiously bent, to walk in paths not cast up, and which even throws dirt upon the Divinest Prayer of our Lord; not sticking to say See Dr M [...] Ca [...]ubon's Vindic. of the Lord's Prayer, p. 17. (and that, oft,) That if he were alive again, he would be ashamed of that Prayer; and, thanking God, they had forgotten it; daring, also, to professe, that See Edward's Gang [...]aena. Rich. Powel Vic. of Ll [...]nigon in Breckn. shire, one of the A [...]provers in the Act for Propag. of the Gospel, and Itinerant Preacher in that County, often delivered in his Sermons, That the Lords-Prayer was a rotten prayer, S [...]rena Vavas. p: 8. Christ in s [...]ch or such a saying of His was in darknesse, when he spake it. 3. The Close of that Creed must be interpreted by i [...]s opposition to those heresies, that had invaded the Church, and [...]ich were acts of carnalitie in them that broached and maintained them, against the Apostolical Doctrine, and contradictorie to that foundation, which had been resolved on, as necessarie to bring the World to the obedience of Christ, and were therefore to be anathematized after this manner, and with detestation branded, and banished out of the Church; Not that it was hereby defended to be a damnable sin to f [...]il in the understanding, or believing the full matter of any of those Explications (in that Creed,) before they were propounded, and when it might more reasonably be deemed not to be any fault of the will, to which this were imputable Dr Hammond of Fundamentals, p. 97 c. 10. Sect. 3. Non simpliciores & minùs capaces, sed perversè doctrinam Trinitatis opp [...]gnantes à salute excludit, Bishop Prid. Fasc. Contr, p. 239. See Leo's Answ: apud V [...]ssium de t [...]ibus symbolis..
To his Twenty first, The Litanies being to be read on Wednesdaies and Fridaies, and at other times, when it shall be commanded by the Ordinarie; which argue, (saies he) compliance with the Papists; and, he asserts the equal fitnesse of every Minister, to judge of the meetnesse of the times to read it. Answ: 1. To do as Papists do is not (as abovesaid; no, not though T. C. would rather have us symbolize with Mahomedans) reprovable, but where their practises are in vitio and reprovable, of which sort this is none. 2. It is rather a comportance with the Greek Church, which keeps those daies more solemne Fasts, because the Bridgroom was then taken from us; sold by Judas on Wednesday, and murdered by Jews on Friday Constitutious of the Apost, v. 14. vii. See also Epiphanius [...]dv: A [...]ium.; which are very excell [...]nt grounds of Fasting, Humiliation and Litanie, that is, earnest prayer. 3. It is the Charge of the Ordinarie, to appoint, when the Litanie is to be used extraordinarilie Inasmuch as nothing should be done but by publick c [...] sen [...] and authority. (not ordinarilie.) And, 4. it's extraordinarie presumption and folly, to ass [...]mo, and think every Minister (or himself) as wise, and discerning of the [Page 91] times, as a Father and Bishop of the Church, (the superior Ordinarie) so far excelling (in years, use of things, judgment, gravity,) inferiour Priests, ordinarilie; much more, as all those Fathers jointly, (and authoritatively acting.)
To his Twenty second, Because (in the Litanie,) the Minister propounds the matter of the Prayer, but the People pray, Good Lord, deliver us, &c. Answ: 1. But, sure, what the Minister utters, then, is part of the Prayer (the matter, as well as the form being part of the compositum;) and the Minister, too, do's, or may, softly,) pray what the People say. 2. Were it not so, let him tell (if he can) what harm there is in it. For, (not onely in this quarel'd, but nonparel'd Of all pieces of Service give me th [...] Litanie, it's so substantial and powerful, that it is able to make a man devout by violence; it commands a zeal, and seizeth upon the soul of any impartial hearer, D. W's Vindic. &c. p. 32. The Litanie (saies one) is a common treasure to all good devotion.▪ In caeteri [...] alios omnes vicit in hoc seipsam; said of Orig. in Cantic. piece of our Liturgie, but) in the Prayers before Sermon (all that are, not voluntarie, but under precept of our Law) this course of suggesting the matters or heads to the hearers, to be by them summ'd up in the Lords-Prayer, was not unusal heretofore, and is, now, in some use See Mr Sanderofts (excellent) Sermon, on Tit. 1. 5.; and 'tis called moving the people to pray, or bidding of prayers. Some footsteps See Dr Heylin's little Tract. on this subject, at the end of his Historie of Liturgies. of which practice are to be found in Bishop Andrew's Sermons. 3. All liberty (though he would insinuate the contrarie) is left to the People, to utter any holy and wholesome prayers, in private. (I am sure, the use of the Liturgie, save in the late evil daies, was cheerfully permitted, both in publick, and private.) That, which he aims at, I suppose, is, that it was not permitted Schismaticks and mal-contents, to haunt and heard together in houses, under pretence Quorum tituli remedium habent, pixides ve [...]enum, (Lact. l. 3. c. 15. of some Apoth [...]caries boxes.) of God's Service, and there to utter their stomachs against established Laws and Governours, both in Church and State, under the mark of dispensing, and partaking God's Ordinances. Forgive us this wrong! Hac licentiá omnes deteriores sumus. 4. Whereas he excepts; But women are not permitted to speak in the Church, that is, saies he, to pray, citing 1 Tim. 2. 11, 12. I must needs cry out, Cor Zenodoti! and then (seriously) tell him, the Apostle speaks (1 Cor. 14. [...]4.) particularly of Prophecying and teaching, and in 1 Tim: 2. 14. he layes down, (it's true,) a mor [...] general rule, but yet such an one, as forbids onely all such speaking, [Page 92] as in which authoritie is used or usurped over the man. Now, when the woman praies (in our Assemblies,) do's she, (I demand) [...], Note here, that, to speak in a Church-Assembly, by way of teaching and instructing others, is an act of superioritie, which therefore, a woman might not do, because her sex was to be in subjection, and so to appear before God in Garb and Posture, which consi [...]ed therewith, that it, they might not speak, to instruct men in the Church, but to God she might▪ Mede Dia [...]ribe on 1 Cor, 11. 5. p. 249, usurp authoritie over her husband, or do's she prophecie or preach?
To his Twenty third, The many Tautol [...]gies in it, Good Lord deliver us, being used 8. times, &c. and the use of the Lord's-Prayer, at least 4. times in Morning-Service, which is vain repetition forbidden, Mat: 6. 7. and condemned by us in Extemporalists. Answ: 1. This to do, is most perfectly lawful, from the example of our Lord, within no great space praying, in the same [form of] words, thrice S. Matt. 36. 44.. And, from the precedent of H. David in Ps. 136. where every ver. (26. in number) is closed with [For his mercy endureth for ever.] 2. It comes not under the censure mentioned, in that we do not lengthen our Prayers with idle tautologies, after the manner of the Heathen, as thinking (for so did they,) we shall have our Prayers granted, through multiplicitie of the words used, or by the long noise Kings 18. 27. thereof, or that we shall make them more intelligible to God. 3. Our Forms are perfectly faultlesle, whereas the battologie, condemned by Christ, in the place above, meant S Mat. 7. 8. (as the best Glossarie tells us,) Polylogie, Argologie, Acyrologie, long, idle, unseasonable talking, or, forms; and, therefore, in Munsters Hebrew, the sense of Christ's prohibition is, in these words, Do not multiplie words unprofitablie. 4. Whereas, 4. our Authour, and such as he, by their long confused, incondite prayers, would perswade us, that they thought, much babling after the Heat [...]e [...] manner, were ac [...]eptable to God, and took it (according to the Pharisees imagination of long Prayers, S. Mat. 22. 14.) to be a part of holinesse. ‘In which (saith the Bishop of Wi [...]chester, Sermon of Wo [...]shiping [...], p. 37.,) who so marks them, shall [...]ind, they commit both faults; that of the Pharisee in tedious length, procuring many time [...] nauseam spiritus, a d [...]ngerous passion: and the other of the Heathen, in fond repetitions, tautologies, inconsequences, and all the absurd [...]ies, which may fall into such manner of speech. Adding, Cyprian saith, it was ever in Christs Ch. counted an absurd thing [Page 93] (which some count their glorie) ventilari preces inconditis vocibus.’ 5. That the Lords prayer is oft repeated, I have known as great Puritan [...] as any were. use the Lord [...] Prayer twice at every Sermon, in the beginning, at the end, Montagu's Gagg: p. 323. ha's this (most reasonable) account: Christ commands us, when we pra [...] solemnly, to say his prayer. Now, in our Book, 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 The Directorie saies, i [...] 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 negl [...]gent Many are not present at the rehearsal of the Lords Prayer, s [...]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 See the View of New Direct. p. [...]8., let him, or any, tell, if they can.
To his Twenty Fourth Ʋnwarrantable, 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 Qu [...] ver [...] obtemperant pravis cupiditatibus & agunt contra conscientiam; versantur in peccatis mortalibus, nec fidei justitia [...] nec justitiam bonorum operum retinent, p. 14., 2. The excellent (Protestant) Melancthon ha's it often, in his Common-Places; once, where De discrim▪ pecc. Mortali [...] 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 ib p 4▪ 5. & alibi. See Musculus also us [...]ng this distinction, Loc. de Peccat [...] Sect. 5. (p [...]rticularly▪) Ʋrsin. Cat. de pec. d [...]st. p. 59. Daven▪ praelect. de just. act. c. 35, p. 431 & Hoard's Souls miserie [...]. 2. p. 91. Note, also, that the Papists make simple fornication either no sin, or b [...]t a [...]e [...]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 [Page 94] from the Antients, who call sins great, grievouser, coming under querel In [...]ue [...]el [...]m venien [...]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 in [...]e [...]it the Kingdom of God: to which that of Tertul [...]ian appertains, ‘But, an a [...]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, See Groti [...]s's Discu [...]si, D [...]alysis [...]n [...] [...] Rive [...], D [...] pecca [...]is [...]n r [...]atibus & [...] commod [...], interp [...]et [...]t, [...] m [...]destias, G [...]ot. An [...]i in Anim: Riv. ad Art. 4. p. [...]0. de vo [...]e me [...]iri. in Tractate’ X [...]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 Bishop of R [...]chester (Fisher) Resut. xxxii. art [...]u [...]heri.. Others John Gerson ter [...]d p [...]r [...] de vit. Spirit. Sect. 1. J [...]cob Almain [...]puse. [...]. 3. [...] 10. of 'em say, that sin mortal and venial—are onely distinguished, by respect to divine grace, which impu [...]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 Rom. 5. 12. [...]6. [...]. import, that See Bishop [...] Ʋ n [...]m Necesser [...]m. Sect. 3. ch. 3. p. 128. Many sins [...] genere [in respect of the matter] or [...]x im [...]erfection [...] [...]ctùs [ [...]s not done with a full consent] may be said to be veni [...]l. neg [...]tivè, & per non ab [...]ationem principii remissionis [grace.] D [...]. [...]ield of the Church l. 3. c. 9. p. [...]8. ex Card. Cajetan. no sin for the smalnesse of the matter, or in the whole kind is venial, b [...]t (aque) damnable and deadly, in the accounts of the Dvine justice, which we, freely, grant (and, our use of the word mor [...] 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. See Dr Hammond in Loc. Some si [...]s mortal, others veni [...]l, because some are forgiven, others not, according to the quality of the sin, and the part [...] sinning, All [...]re venial ex even [...] [...]oo by the blood of Christ, and true repentance. might have been venial, [Page 95] 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 The Reader may please to see a ( [...]eau [...]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 de [...]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 in it self, yet that, in regard of our prepared minds, it may not be suddain. And, surely, these being good things, the praying for them, is not under interdict in Scripture, but rather as much allowed there, as the praying for (lawful) temporals, or even spirituals. For, 2. in the latter import (assigned) of the petition, we pray for preparation for death (which sure, includes repentance,) and, so, is not burdened or prest with any deformed consequences, of confirming ignorant Protestants in evil principles: of which sort are not those he reckons, 1 That repentance lies in our power: (for, so, supposing the preventing, &c. grace of God, (which is ever ready to such as willfully repulse it not) it is; how else can it be under See the M [...]eter of the fifth verse in fourth Psalm (which I cite, because more reverence is paid to them, by the Vo [...]ge, than to our reading Psalms:) And in your chambers qu [...] etly, see you your selves convert. exhortation?) 2 That repentance must be a mans last act (else he can't be saved;) for, so, it must be, because repentance is a state of life, and must reach from Conversion to our Death, repentance (as for, so) from dead works Hebr. vi. 1., which we must, alwaies, be under; (repentance being not some one bare act of change, but a lasting durable state of new life O tima [...] nitentia vita nova., called, also, regeneration, the new creature, living a godly life.) So that, 3 we do not exclude such as die suddenly or violentlie from salvation; for, they may have this repentance, I speak of; and those that have the mercie of dying treatably, may adde some advantages Is it not some comfort to die with renewed faith, repentance, recon [...]iliation, and setting of the house in order? Some of the elect die with more scandal, and lesse j [...]y of conscience, ye [...] [...] enjoy lesse joyes in heaven, than others of their brethren; and may nor we pray for the best g [...]ft? Fisher Def. of Lit. l 1. c 8. p 85. to it, by reinforcing and heightening their sorrow (for the sins of the unregenerate, and the failours, lapses and infirmities of the regenerate life,) their love to God, and charitie to men, and other waies; by which they are priviledged over the other. 3. By this Answ: all his Texts * of Scripture (whereof some are impertinent enough) are intercepted. 4. If the Antients prayed for suddain death, 1 you tell us not, who those Antients were Some good men have prayed against sudden death, as our Martyr-Reformers, Cranmer, Ridley, &c. [whom [...]e thinks well of, see his p. 42.] who taught us, thus to pray.: they might do amisse, in so [Page 96] doing, for ought appears, as well as the H. Prophet Elijah did. For, as it may be good sometimes, to desire the retardation of death; so it may be ill, to pray the accleration (or hastening) of it. 2 Surely, it's better dying like Cyrus in Xenophon, or Plato in Socrates, than to finish as those, of whom Elihu Job 34. 20. speaks, momento moriuntur. Better to die as Jacob Hebr. 11. 2 [...]., Moses Deut. 33., Joshua Joshua 24., David 1 Kings 2. The frequency and fearfulnesse of Earthq [...]akes gave the first [...]ccasion to that passage in the Litany,—From judden death-Doctor Hackwel's Apol. l. 2. § 4., than as Ananias, &c. 5. We shall yet annex this, That, if the petition be ta'ne, as 'tis in the Latine phrase, it cannot possibly fall under their displeasure, A morte improv [...]sâ libera, &c. He that foresees not death, being utterly unable to be provided for it, and whosoever is not so, must needsly eternally perish.
To his Twenty sixth Ʋnwarrantable, The desiring to be delivered by Christ's Circumcision, Baptism, Fasting, Temptation, yea Burial. Answ: 1. They are very passionate strains, [by thine Agonie, &c.] all of them being a compendious and very useful recapitulation of the Gospel-storie, a recognition of the chief media of our Salvation, and a vehement obtestation T [...]ke that 2 Thess. 2. 1. I beseech you br [...]thren, by the coming of our L. J. C. by the meritorious Actions and Passions of Christ. 2. These things, recounted in the Litanie, be the undoubted effectual means of our Salvation, and ought we not, then, to pray, that God would save us by these means from wrath, &c? 3. 'Twas very well said of H. Zanchie (a more moderate man, than many others, and, whose saying that was, Non novi istam Reformatorum mundi Theologiam,) that, ‘in the Roman Church he alwaies was pleased with those two things: one, that they conclude their prayers, through Jesus Christ our Lord Exposit. Praecept. 2ae. tit. de Invotatione.: the other, that they expresse the parts of our Mediatour, and the acts of his office, adding by thy crosse and wounds, &c.’ 4. Why adds he [yea, Burial?] as if that were not a piece of the Mediatours Exinanition, and a meritorious suffering, to continue three daies deprived of life, under the d [...]min [...]on of death, sustaining the squalors and dishonours of the grave. 5. As to the Exception that some take (it seems he do's not; and it seems too, whoever takes the Exception (though even Papists,) it must be matter of charge against our Book) at the word, By, as if (forsooth) it imported an Oath. We say, that [by] signifies, (and, that most usually) the instrumental cause, or means Media sunista liberationis & [...], non Exo [...]is [...]i form [...]la. Bishop P [...]id. Fasc. Contr. p. 240., and in that fense it's accepted in our Litanie, not swearing or averring therein any thing, to be so or so, by Christ's Nativitie, &c. but praying God, to deliver us, &c. by these meritorious passages of our dear Redeemer, &c. Those that quarrel at such innocent blamelesse [Page 97] things, would [...]. 6. The [by] being thus proved purely lawful (and more,) 'tis not the oft using it can make it unlawful, (by changing its nature,) what e'r he, or his capricious over-weening co-opiners deem (not to say, dream.)
To his Twenty seventh, Our praying, that God would bring into the way of truth all such as have erred. Answ: 1. This Obj. is reproachful to (expresse) Scripture (as well as the Litanie.) For, do's not S. Paul exhort (and, so, command) that prayers be made for all 1 Tim. 11. 1, 4. See Gal. vi, 10. S. Mat. v. 45. men. For, God will have * all men to be saved, and to come to the knowledge of the truth. 2. And, because there are no ( [...]) contrarieties in Scripture, his two Texts John 17. 9. 1 Joh: 5. 16. must not serve in this warfare. Which, 3. are easily shewed, not to have any force in this matter; Christ (though not at that time, and for those particular requests) praying for the World; even his very enemies and S. Luke 23. 34. crucifiers. And. S. John doth not forbid us, to pray for those that sin unto death, but onely doth not command, [...], of that I say not that he should pray. The words amount not to a Negative but rather to a toleration, that they might pray if they would, &c. Dr Hey'yn's Theol. Vett. l. 3. c. 5. p. 44 [...]. to pray for them, or doth not promise any good successe to the praye [...]s, &c. It notes the suspension of the Prayers of the Church, or the inefficaciousnesse of them. And, again, we may pray to God for them, that he would send some temporal punishment upon such insensate incorrigible sinners, as the onely reserve behind, to make impression upon them, which is the advice of Clemens Alexandrinus Stro [...]at [...]s l. 7.
To his Twenty eighth, Our praying for a sort of people called Cura [...]es (a name and office, saies he, not known in the Bible) distinct from B [...]shops and Pastors. Answ. 1. Sir, they are a sort of Priests, (not people.) 2. For the Name, Mr Ball Against Can, p. 142, 143. shall tell him, that Parsons, Vicars, Curates, &c. are but various titles given to the same Ministerie in diverse persons, which is Evangelical, &c. And, to contend about the bare name and title of Parson (and, so, of Curate, &c.) is vain and frivolous. 2. For, the Office, by Curates, here, are not meant stipendiaries See Rationale on the Commom P. p. 89., as now it is used to signifie, but all those whether Parsons or Vicars, to whom the Bishop, who is chief Pastor under Christ, hath committed the cure of souls of some of the flock; and so are the Bishop's Curates And, so, [Curate] in Prayer for the Ch Militant, is [Minister] in the Litany. 3. For Bishops and Pastors, I suppose them two names of the same (or much-alike) signification [Page 98] (Pastor, Apud veteres Pastorum nomen vix in veniri, nisi cùm de Episcopis Ioquuntur. Bishop Andrews's Resp. ad Epist. Pet. Molinaei. And Binius in not. ad Concil. excepts against a fragment of the Synod of Rhemes, for claiming to undue Antiquitie, upon this account. Eo quod titulum Pastoris tribuat Par [...]ho, crosse to the usance of antienter Ages, Binius in Conc. To. 3. part 2. p. 978. See Doctor Heylyn's Historie of Episcopacie l. 1. c. 6. n, 13. See likewise Dr Hammond's Dispatches Dispatched, p. 701, 737. in the antient times of the Church, signifying (appropriately) the Bishop. 4. To his scoptical) Note, we say, Quin sine Rivali; and pray, that where any of the H. Tribe have not comported and complied with their titles or names, there may be an answerablenesse hereafter 'twixt them, and the styles may belong to them ex vero. O Lord, indue thy Ministers with Righteousnesse.
To his Twenty ninth Unwarrantable, The taking of God's name so many times irreverently in our mouths, in saying, Lord have mercie upon us, Christ have, &c. Answ: 1. It's false, that we use his name, in those (short, but quick and lively) petitions, irreverently: for, 1 we use it, in his (reverend) Service, and 2 we use them with reverential impressions upon our spirits, in the use thereof; and 3 if it should chance, to be otherwise with some, in this latter particular, yet first that is none of the Litanies (or Churches) guilt, and secondly (if such arguing were good) it would take away the use of the Lords-Prayer, Creed, Bible, because, in the use, or reading of these, some deport themselves not so reverentially and awfully, as they ought. 2. His Texts Exod: 20. 7. Levit: 19. 1 [...]. speak, primarily, against perjurie (though perhaps, foolish and wanton using of [...]ods name, though without Oaths, is reducible thither;) and this is the polluting of Gods name, in the latter of his quotations. Now, sure, we swear not, when we say, Lord, &c. nor foolishly, or want only use God's name. 3. How oft have the Extemporarians irreverently, (because idely, emptily, unseasonably, futilously) used the august name of God and Christ, in their effusions? Turpe est Doctori, &c. (to return him his piece of Latine.) That this return is due, shall appear by the words of one, that was once a [...] and Ring-leader, in the Puritan-faction, and speaks upon good experience. ‘Now (saies he) what worship or prayers do you use? I am ashamed to name the boldnesse and folly of some, who scarce able to utter three words orderly, will yet take upon them to bable out a tedious, long and fluttering Prayer, wherein every tenth word shall be the repeating of O Heavenly [Page 99] Father, O merciful Father, O dear Father, O good Lord, O merciful God, &c. and all things so foolishly packed together, that their praying seemeth rather to be the pratling of an infant that would tell some great tale, but cannot bit of it See Bishop Ban [...]rof [...]'s Serm preached at Paul's Crosse on 1 John 41. p. 55..’
To his Thirtieth, That 1 the Collect for Christ-masse-day, is to be read till New-years-day, and yet the Collect saith, [this day to be born.] What (saies he) could he be born that day, and six daies after? excepting the same to Easter-day, &c. their Collects. Answ: 1. The first of those daies is the original, the rest are all copies or transcripts thereof: the feast continuing, the rest are the same in Ecclesiastical account, though the first be the principal. 2. The word Day is, here, used, in the Scripture-notion, wherein it signifies (not as ordinarily,) the whole time designed to one and the same purpose, though it lasts several natural daies; see Examples in Marg. The time of visitation called a day. S. Luke 19. 42, 44. The time of life, called a day, S. Joh. 9. 4. especially (& directly (to our purpose) Heb. 3. 13.—daily while it is called, This day. See Rationale, p. 268, 269. 3. It's most visibly false, that we say (which yet, he blindly or wilfullie charges us, to say) this day, on Easter and Ascension-daies. 4. When he proceeds to except, That it's more than all the learned Clerks in Eng. or Italie can prove, that Christ was born, either on that, or in the month December, we say, 1 why in Eng: or Italie? Forsooth, he would, here, insinuate (his old Coccysm) the calumnie he has expressed in fat and expresse words, already, more than once, that we symbolize with Papists. But, he may inform himself, that Protestants, also, keep that day, not onely Lutherans, nor onely they of the Augustane way, but even the Helvetians, See the Helverian Confession, Artic. 24. and French: ‘They observe reverently (saies In a lettes of a French Protestant to a Scotishman, of the Covenant. Peter du Moulin the Son *) the Dayes of Christmasse, Easter, Ascension, Pentecost. And, when they have Sermons upon week-daies (at Charenton on Thorsdaies,) they will change the day, when there is a Holie-day of some note, in the Week.’ Where this, and other Feasts of Christ are taken away, they are wish'd for by sober members of those Churches, as by that noble and learned Lord Philip Morney du Plessis; and Monsieur Andrew Rivet a learned French Protestant constantly preached on that Day. So that he might have ranged us with better companie. 5. But, however, we must prove By what place of Scripture may it be preved, that this day, May 26. is the Lords-Day. See the sage, moderate, and learned Zanchie's three Reasons for Holy daies, in 4tum Praec [...]ptum., that He was born on that Day. But, we say, 1 If we could, the men of this kidney would as much observe it, as now they do. This Plea, therefore, is but a pretext for a schismatizing [Page 100] quarrellous humour. 2 What if we are mistaken in the Day, yet the matter of the mistake is of no greater moment or weight, than (a very ordinarie and incident thing) the false calculation of And, such, even Mr Cawdrey (as bitter as he is) allows it to be, in his Account audited, &c. p. 395, 396. Of which Piece, see Dr Creed's Certificate or Character in his (learned) Refuter refuted, Ep. to the Reader. day: a very pardonable mistake, sure, to such as, reallie and unfeignedlie, think, they are not mistaken, and who perform the businesse of the day, as substantiallie and completelie on a mistaken (supposed) Day, as they could do on the true (supposed) one! But, 3 we have and observe the right day: for, first, They, saith S. Chrysostom, a which knew those Records (the Roman censual Tables) exactlie, and that had ( [...]) a long time celebrated it as from an antient Tradition, have now sent us knowledge: and secondlie, there is a (genuine) Apostolical (and, so, at least, greatlie antient) Canon, that hath (in this affair) these words: ‘Also that you constitute an anniversarie Feast, at the Nativitie of the Lord Christ, on the Day on which he was born, and that was the 25th c of the first Canun (i. e. of December,) for this is the principal of all the Feasts, &c. adding a specification of the day of Christ's Baptism:’ and, thirdlie, Hom. in nat. ad Antioch. both the Greek and Latine Churches, which had such very sharp contentions about the time of keeping Easter, have yet sweetly and uniformly agreed in this: and, fourthly, let our Authour, or any other Enemie to our Festivities (solidly) answer, what's laid down for this Festival in the Practical Catechism A Persian Calender or Ephemeris places it on the same day also. So the Syriac and Coptic or Aegypt [...]an Churches; So likewise, saies the old Cosmographer Malela, did the East-parts of the Rom. Emp. See Mr Gregories Notes on the Bible.; in the fourth Quaere, Hospinian (no friend to the Church in these things) confesseth, that, from the most antient times, [...]t was celebrated on the 25. of December, which he proves out of Theophilus a very antient Bishop of Cesarea Palestinae, who lived about the time of Commodus and Severus. Of the Festivals of the Church, by the same eminent Author, and the learned Dr John Pearson's litt [...]e Tract styled, Christs Birth not mis-timed: L. 2. § 13. p. 234. &c. and lastly, I need not adde, that we are in possession p. 441., and, therefore, if he'l dispossesse us, and denie the Day or Moneth, he must bring his proofs, and, those, most cogent, irrefragable ones. Now, do's he produce such? 6. All that he saies, is, That he was rather born in September, See also Suqire Fishers Treatise for it; Festorum Metropolis by Mr Allan Blayney; Dr Warmstreys Vindication of the Nativity, &c. in Answ. to Joseph Hemings. which he would prove by this, in that it might be figured, &c. by the Feast of Tabernacles, h Melior est conditio possidentis. i Gr Nyssen. fixeth it (under the style of [...].) in that point or period of time, [...], i. e. about the Winter-Solstice, Homil, de Nativit. Christi. [Page 109] on 15th day of the Month; and that the Jews, and diverse learned Christians hold that the first day of that Feast shadowed his Birth, &c. and that John seems to allude unto it, John 1. 14. But, we say to this, 1 to impugne a Tradition and Practice, so universallie for time, and place used, and so stronglie delivered, he should not come with his dwining feeble words but rather,] and [which might,] and talk of [shadowings and seemings and allusions] and tell us of the Jews, and divers learned Christians,] but name no one Indeed, I find, that Scal [...]ger & some other Chronologers endeavour to have him born in September; as the account of their Reasons is set down by Mr Mede, Diatr. Pars III. on Deut. 16. v. 16, 17. p. 618. &c. but he owns not the opinion, & saies (at close)-no time can be unlawfully chosen for such a duty. But see the Authorities above.. This is no proper suant processe, in this so daring [...] (or undertaking) 2 If his being born in the seventh month, might be held forth by the Feast of Tabernacles, it also might not, (besides, that many things might be, which never were, or shall be.) Say, man, (if you'l say any thing of force) that it was, &c. and prove what you say. 3 If that Feast shadowed his birth, there's no necessity, it should shadow it, as-to the Day and Month. 4 The [...], he dwelt among us Or, rather had his Tabernacle among us. Or, Tabernacled in us.] in S. John, alludes not to the Feast of Tabernacles, but to the [ambulatorie Church of God] the Tabernacle of Testimonie. And, the comparison lies herein; first, as in that, God was pleased to dwell, so in this flesh of ours, as in a Tabernacle, the Son of God appeared among us most gloriouslie: secondlie, as that had in it the Law, that ministration onely of death, 2 Cor. 3. 7. he, now, in the Tabernacle of his flesh, is all full of grace, that is, exceeding mercie: thirdlie, whereas the whole businesse of that Tabernacle was nothing but shadows, he hath brought the substance and truth with him See v. 17.. 7. and lastlie, To oppose the truth of a matter of Fact with probable Reasons, when as there was, never, any thing so surelie done, but a witty prompt head might be able, to find out sophical likelie Arguments, to persuade the contrarie, is a way of proceeding, that becomes no wise or sober man.
To his Thirty first, The Collect's (at the Purification of Saint Marie) running thus—That as thy onely begotten Son was this day presented in the Temple—which (saies he) is as uncertain as the other, and do's wonderfully in his attempts (too long, to be set down, entirelie,) to prove it. Answ: 1. What if the day be uncertain, as the case was put of Christmasse-Day? 2. If it be but as uncertain, as the other (Christmasse-Day,) 'tis very fairlie certain. 3. It is most certain, this is the right day; for it is the just XLth day after the Birth, according to the constitution of the Law, Lev, 12. 4. I shall lay the words before [...], and the Reader's eyes, v. 2. speak unto the [Page 102] children of Israel, saying, If a woman have—born a man-child, then she shall be unclean seven daies—v. 3. And in the eighth day, the flesh of his fore-skin shall be circumcised. v. 4. And she shall then continue in the blood of her purifying three and thirtie daies: She shall touch no hallowed things nor come unto the Sanctuarie, until the daies of her purifying be fulfilled His diebus post septem i [...] les primos, puerpera à Sanctuario: antum abstinet, Grot. in Loc.. Let Mr P. adde 33. and 3. to 7. and tell, how many it makes, and, thence, consider, whence the beginning of the continuance in the blood of her purifying is dated. So nothing of cause ha's this man to carp, in this matter.
Here's somewhat annext, as taxable, viz. That the Masse is left in the Book, as Christmasse. Answ. To this we have given full satisfaction, above, in Answ. to his Ninth. Obj. against our Book.
But, he'l spring an Objection for the name, That 'tis with relation to Christ the male. Answ. But, who gave him a Letter of Atturney, to make this Plea for us? This is like Mr Hemings's See Doctor Wa [...]mst [...]y's Answ. to Hemings; and the (learned and most exact) Answ to him also, in 6. Quaere's, p. 455. derivation of it from Christman.
To his Thirty second Ʋnwarrantable, as being an imitation of the Ceremonial Law, Levit. 1. 11.) The Priest's standing at the North-side of the Table. Answ. 1. That every thing used in the Ceremonial Law is necessarilie to be abolished, he can never prove, and I have said enough to it above, and am like yet, to say more, below. 2. If the Priest should stand at the West-side, it would be thought superstition, because the face is turned to the East, as if it refer'd to worshiping towards the East (though the Antients offered up their Hymns and Orisons to God, fixing their eyes [...] Author Qu. & Refpp. ad Orthod. Q. 18., towards, or on, the Eastern parts, (whence also in Tertullian's Inde suspicio, quòd inoluorit, nos ad Orientis re [...]ionem preca [...]. See Mr Gregories (of Chr. Ch.) his very learned Observations on some passages of Scripture, concerning praying towards the E [...]st, amply and excellently, p. 88, &c., time, the Christians were accused, to worship the Sun.) Or else, it would be said, It hindred the hearing of the People, On the East-side (as our Communion-Tables are now sited) he can't stand. And, why, ('tro [...],) should he stand on the South-side? Is there not superstition, in pitching on this part, in this manner?
To his Thirty third, That the People are appointed to kneel, at the rehearsal of the Commandements, contrarie to Nehem. 8. 2. Answ. 1. One posture sutes hearing a Sermon; another, confession of sins, and prayer for pardon of, and strength against them. The People in Neh: heard the Law in nature of a Sermon (as is most evident;) therefore they stood: ours, as a prayer, therefore, they use a prayer-gesture. 2. However, this practice cannot be defamed with the style of Popery, for, 'twas no part of our Service (nor of any Church) till King Edw. IV's second Lit: 3. That it is a very profitable part of Devotion, being made use of, as it ought, see it asserted and cleared by the (excellent) View of the Directorie p. 32.. 4. Whereas he quarels (under this head,) that the Priest is appointed, to stand at the prayer (in the Communion) for the King: to that we say, in regard the Ministers of the Gospel (according to S. Paul, Compare it with Hebr. 8. 3, 4. by which collation it will appea [...], that the words High Priest & Priest are premiscuously used. Heb. 5. 1.) are appointed, by God, to offer up sacrifices of Prayers, &c. of the Ch. for the People; thus to stand between God and them, and to shew this his Office, in those Services, he is directed to stand See the Rationale, p. 77, 78, 79.. 5. Did he not behold things with coloured Spectacles, he would never say, in these things we walk contrarie to God, but that we studie, and have happilie found, a way by decencie Etiam habitu corporis placere Deo, Cyprian., &c. to comport with his holy mind. 6. For his term, Fanaticks, cast on us, we shall say but this, that he's master of his tongue, and we (we hope) are Lords of our passions, at least we are so of our ears Minus qui saeviunt, sapiunt magis.. And, no matter what Mr P. saies, when a greater than he will gainsay it, as the most meek Hooker said to Travers.
The Objection next ensuing, and the Answ. thereunto returned by him, I willingly passe over, as having (in effect) oft spoke to it, sufficiently.
To his Thirty fourth, The appointing of Offerings to be paid to the Curate, which (saith he) is to continue the (abrogated) Ceremonial Law. Answ. 1, Oblations are an high part of God's Service and worship, taught by the light of nature and right reason, which enjoyns us to honour God with our substance, Prov. 3. 9. (and the Proverbs of Salomon are not truths peculiar to the Jewish State, under the Old T. but extensive even to us Christians; and more peculiarly to faithful Christians, than to them, (many of them)) as well as with our bodies and souls. Bring presents unto him that ought to be feared, [Page 108] saith Ps. 76. 2. See 1 Chron. 29. 14. David. This Duty of Offerings was practised by the Father. before the Law with benigne and gracious acceptance, as by Abel,s Gen. 4. 4. It was under command in the Law, Exod. 25. 2 and the Gospel confirms it, from our Saviour's own mouth, Mat. 5. 23. and the Offerings of the wisemen were highly commended, S. Mat. 2. 11. For the sentiment and practice of the H. Antients, see the Marg. S Epiphan. [...]aeres 80. S Ireneaeus l 4 c. 34. S Hier [...]nym Ep. ad Heliodom. And, especially, when the S. Eucharist was partaken, it was the antient custome, before receiving, &c. to come into the Choire, and offer at the H. Table, saies Theodoret Eccles. Hist. l. 5. c. 17.. 2. The Texts Coloss. 2. 14. Hebr. 9. 10. he cites are nothing to the purpose, and therefore I passe them by, (having said what is above-said, for the perpetual unabrogated practice of Oblations or Offerings.)
To his Thirty fifth, That in the administration of the Communion, there's added words of our own, to the words of Christ's Institution, as, Preserve thy body and Soul, &c. Answ: 1. Jecur Cratetis! The setting down of the Institution of Christ is, in another part of the same Office (above,) and there 'tis most entire, without interpolation, addition or substraction—who in the same night that he was betrayed, took bread, and when he had given thanks, he brake it, saying, Take, eat, this is my Body, &c. (to the end of that part.) 2. After this, what harm is it, (when the H. Communion is distributed,) to use the sense or sum (rather than the expresse words) of Christ's Institution, by way of Prayer? A most commendable lovely practice! 3. We have re [...]d of a conceited Minister (of the novel edition,) who did as much as this (his charge) comes to; but, as to sobrietie, decencie or gravitie, nothing so, but most ridiculously, ‘Here, Darest thou take it? To another, Take this, and love Christ's Ministers better; so to a third, Here take it and leave your lying; to a fourth, Take heed the Devil enter not into thee, and the like Bishop Gauden's Considerations touching the Liturgie, p. 20, 21..’
To his Thirty sixth, The Priest's being appointed to kneel at one Prayer, and stand at next. Answ: I have answered sufficiently, already, in Answ: to 33 (pretended) Ʋnw. I now add, How knows he, that we do not also stand at the Collect for the day in mediately succeeding the Collect for the King, after the recital of the Commandements?
To his Thirty seventh, Because it is said, Rubrick at the Communion. he shall receive the Sacrament, and other Rites. Where, he asks, what Rites? Answ: 1 His hast of accusing, makes him o're-look some advantages: it's said (in the same place) [he shall receive the Sacraments (in the plural) and other—] This had he seen▪ he might have cried out, What Sacraments? What? do they make seven with the Papists? 2. I answer to the matter he hath seen, to charge us withal, first. And, 1 the party to communicate may need, and desire absolution, in case of scandalous and conscience-wasting Vastantia conscientiam. sins. 2 He may receive confirmation, in case he hath never received that, or the Communion, before. These, sure, are Rites, nor can they be done without Rites. But, 3 I'le gratifie my Reader, about the word Sacraments (here;) fi [...]st, it may signifie Bread and Wine, which being integral simila [...]ie parts, receive the denomination of the whole. Secondly, with S. Paul, the Cup of blessing is called 1 Cor. x. 16. See Dr H. Savage's Reasons shewing no necessity of Reformation. the Communion. The Bread, also, is called the Communion: So, that both integral parts are called, by the Appellative of the Integrum. But, now, Communion and Sacrament are (in this matter) both one, for substance.
To his Thirty Eighth, Kneeling in the Sacrament, which is (saith he) an unseemly Gesture at Supper, agreeing with the Papists, not Christ, and adoring Christ's Body by its sign: Answ: 1. Our Kneeling at Communion is the Gesture of Pietie. If we did, there, present our selves, but to make some shew or dumb resemblance of a spirituall feast, it may be, that Sitting were the seemlier or more fitting Ceremonie: But, coming as Receivers of inestimable grace, at the hands of God, what better beseems our bodies, at that hour, than to be sensible witnesses of minds unfeignedly humbled The Feast indeed requires sitting, because it is a Feast; but man': unpreparednesse asks kneeling. He that comes to the Sacrament, hath the confidence of a Guest, and he that kneels, confesseth himself an unwor [...]hy one, and therefore differs from other Feasters: but he that sits or lies, puts up to an Apostle: Contentiousnesse in a feast of charity is more scandalous then any posture, saies that [...]arely pious man, Mr G. Herbe [...]t Pastoral, p. 92, 93.? Christ did what custome and long usage had made fit; we that which fitnesse and long usage hath made usual, saies Mr Hooker L. 5. § 68 p. 366. Injungitur tantum ut [...], & recipturà nostris ut gestus summae reverentiae tanto mysteri, debitus, Fasc. Cont. p. 241.. 2. Excellent men have thought, that God hath given the Church some right over the Sacraments. For my part, saies Grotius In vot [...] pro pace Ecclesiae, De Baptismo Infantum., speaking of Baptism, I acquiesce in the authoritie of the Church, to whom God hath given the Sacraments and some right over them. Again, great hath, alwaies, been the libertie of the Church, in the time, place, and [Page 106] manner of such things His Adversarie Rivet confesses, the Church hath some right over the Rites of the Sacraments. See the same H. Grotius in Discuss. about Infant Bapt. Ego Ecclesiae satis auctoritatis puto â Christo datum ad ordinanda talia quae sacris literis non repugnant, neque videre possum eur illicitum fit loca Scripturae non verbis tantùm, sed & rebus exprimere, Animadv. in An [...]mad. &c.. Christ varied, in communicating of the Passeover, from the prescript order, Exod: 12. 11. where 'tis imported, that it was to be eaten standing; but He did it lying See Willet in Loc.. 4. Christs Table-Gesture, at the delivering it, is no argument for Sitting, as well because it is not manifest by the Text, that he used that save onely at the Passeover, from which this Supper of the Lord was distinct, and was celebrated by blessing and breaking, and giving the bread, &c. to which some other Gesture might be more proper and commodious; and, because Christ's Gesture, in that, is no more obligingly exemplarie to us, than his doing it after Supper, See Bish Sande [...]son's 3d Lecture of Con [...]cience § 20, & 16, 17, 18, 19, 21. (and called by the H. Ghost the Lord's Supper) was to the Apostles, who yet did it fasting, Act: 13. 2. and generally took it before the Agapae See View of Direct p. 22.. 5. We are herein, like the Antient Christians: When I receive, I worship or adore ( [...],) saies S. John Climacus ib. p. 298.. It's a sin, not to adore, when we receive this Sacrament, saies S. Aug: [...]n Psal▪ 98. The old custome was to receive it after the manner of Adoration, saies S: Cyrill. Cateth: Myst. v. So, that, herein, we complie no more or farther with Papists, than they with the Church of Christ. However, 6. 'tis better to symbolize with the Papists, than the Socinians (a kind of modern Arians,) who stubbornly impugning, or gainsaying Christs Divinitie, though it no robberie to be equal with him, and sit down with him at his Table The first that ever did sit after their fashion was the Pope, to express his State, saies the Bishop of D [...]wne and Conner, in a Speech, called, A full Confutation of the C [...]v. p. 22.. But, against this it was determined in the Reformed Church in Poland, in a general Synod Anno MDLXXXIII., That sitting should not be in use at the Lord's Table: whereof the Reason was assigned by them: For, this Ceremonie is not used in the Churches Christian; and is onely proper to unbelieving Arians, placing themselves in equal throne or seat with our Lord. 7. We should not feed the Papists with Scandals, (as one saith) as Dogs be fed with bones See the Controversie debated about Kneeling at Eucha [...]ist, by James Watts of Woednosbor [...]ugh in Kent. See also Thomas Baybodies Just Apologie for the Gesture of Kneeling in the act of Receiving, &c.. 8. Our Kneeling at the time of receiving the Sacrament, is onely a kneeling to God in prayer, which can't be faulted, unlesse it be a fault to worship Christ, or to choose that time, or place, to do it, in the lowliest manner, when, and where he is eminently represented by the Priest, and offered by God to us. 9. Our Church onely adores Christ in the Action, in which certainly [Page 107] Christ is, and not the Elements themselves, nor Christ's Bodie, locally present under the shape of those Elements. 10. If we should do as the French do, Walk to the Table, and there, with a Congé, Receive e, it's a wonder but See P. du Moulin's Letter to a Scotishman, p. 29 quarrel would be pickt from our symbolizing with the Jews, in their Ceremonials (for, is this any other, than a meer Egyptian-Passeover-custome?) 11. Some run so far ( [...]) from Papists, as that they have no consideraton of what's infinitely worse) profanenesse (which wonderfully abounds.)
To his Thirty ninth, The Priests giving it to every one in particular, and saying, Take, eat, &c. for this is contrarie, saies he, to the way and words of Christ, who said to his Disciples, in general, &c. This is my Body, &c. Answ: 1. Seeing God by Sacraments applies, in particular, the grace, which himself hath provided for the good and benefit of all mankind, no reason, why, administring the Sacraments, we should forbear, to expresse that, in our forms of speech, which he by his H. Gospel teaches all to believe. 2. In the one Sacrament, I baptize thee, displeases not. If, eat thou, in the other, offend, their (for, this was the Disciplinarians Exception) phantsies are no Rules, for Churches to follow. 3. It's uncertain, whether Christ spake generally once to all, or to every one, in particular. His words are recorded, in that form, which serves best, for setting down, with Historical brevitie, what was spoken; are no manifest proof, that he spake but once to all. 4. That we, in speaking to every Communicant, do amisse, it will not be proved, were it cleer, that herein we do otherwise, than did our Lord See Answ. to 38. Ʋnw. Tru of them. Anima animae sensus est. Tertull.. 5. The quarrellers little weigh, how dull, heavie, and almost without sense, the greatest part of the common multitude every where is, while they think it, either unmeet or unnecessarie, to put them in mind, even man by man, (especially, at that time,) whereabout they are. See Hooker l. 5. § 68: p. 365, 396.
To his Fortieth Unw: That People must partake three times a year: where he asks, Why not every Lord's-Day, or Moneth, as did the Primitives? Answ: 1. The Church sets this number down, as the minimum quoc sic, in case She can get it received no oftner. So backward are men to the things of God and of their souls, that they are very unapt (no [...], in this great declension of Christian zeal and Pietie,) to partake of that mystical Boord, oft: yet, seldomer to Receive, it's made punishable, and no Every Parishioner shall—Rubric ult: after Communion. parishionar shall escape, if he do's not receive it so oft. 2. If he could redresse the slacknesse, [...]egligence, [Page 112] infrequencie and contemptuousnesse, we should owe him very much. 3. The very Apostles receded from their first frequencie, from every day Acts 21. 46. (possibly,) to every Lords-Day Acts 20. 7.. 4. The Divines of our Church call for frequencie (as do's See first Exhortation before Communion. See also the Rubricks after the Communion; Ʋpon the holy daies (if there be no Communion.) &c. The same is more plain by the Rubric of Edw. VI first Ed. after Exhortation. the Church it self:) ‘Whereas, saith Bishop Andrews, Sermon of Imaginations upon Acts 2. 4 [...]. p. 36. we continue in the Doctrine and Prayers of the Church, we do many times dis-continue this action, a whole year together. These long intermissions (so that, if it be panis annuus, once a year received, we think our dutie discharged) are also (no doubt) a second Imagination, in our common practice. For sure, we should continue also in this part, and the frequenting of it, if not so often as the Primitive Church did (which either thrice in the week, or at least once, did communicate) yet, as often as the Church do's celebrate; which (I think) should do better, to celebrate more often But which of our Writers call n [...]t for frequencie. See Pract. C [...]t: l. 6. § 4. p 475, 476. Bishop Taylor's Great Exemplar, Disc: of Eucharist, Num: [...]8, p. 505, &c. and his other Devotional Pieces..’ 5. I stand not, to exact, for his saying, The Primitive Christians received every moneth, proof from Scripture, where I find no such thing inordered, precisely. 6. While, here, also, he excepts at the injoyning of the weekly Receiving in Cathedral, &c. Churches, where are many Priests, 'Tis Ministers, Sir, in the Rubric, and you alter not the word, but because you think it of ill savour. as not allowing that difference, seeing the common People, he saith, need as oft as they. We say, 1 But will they be as willing, as they? Are they as little impedited, as they? If their dovotion should somewhat serve, would they not think it a huge oppression of their purses, to [...]e at the charge of buying Bread and Wine so oft, when, most an end, they had rather ne'r cōmunicate of Christ's Blood, than that their Purses should bleed, in the least? 4 He speaks, as if he lived in Plato's Republick (as we may accommodate,) not in Romulus his Dregs. 5 Is not more holinesse required of the Clergie, Priests, or Spiritual men, (the man will be offended at the words) then of the Laitie, h &c. 7. We have proved, that Clergie and Laitie are, truly, distinguished (that, as an order by it self,) and, in that sense, we do make a Church of Clerks, distinct from a Churh g -quicquid de a [...]is omnibus dictum est, magis abs (que) dubio ad eos pe [...]inet, qui exemplo esse omnibus debent, & q [...]s utiq [...]e tan [...] antista e [...]xteris oportet devotione, quan [...]o antist [...]nt omnibus d [...]gnitate—& quos tam m [...]gni esse exempli in omnibus Deus volu [...]t, ut eos ad singularem vivendi no [...]m [...]m non novae tantùm, sed etiam antiquae legis severitate constringeret—Ʋnde est quod eis Salvator ipse in Evangelio non [...] i [...] voluntarium sed imperativum offic [...]um perfectionis indici [...], Salvian: ad Eccles. Cath [...]l: l 2. p. 3 [...]3. [Page 115] of Christians. 8. The number of Priests and Deacons, that as well answer their Function, as they have a proprietie in their Names, while he fears, I pray God to increase it. 9. [...]uch will, and do more mind their souls, than their bodies; to which yet, a morsel of bread would yeeld but little refection or gusto. 9. His hard words he may enjoy, without a rival.
To his Forty first, That every Parishioner must reckon at Easter with the Parson, Vicar or Curate; where, saith he, find you, that Christ, &c. did so reckon? Answ. 1. They needed not, because Christians then See Acts 4. 34, 35. wore not their name for nothing, were Christians, liberal, zealous, loved Religion. 2. S. Paul (one of Christ's Apostles) robbed 2 Cor: 11. 8. See 1 Cor: 9. 4. other Churches, and took wages And can he take wages without reckoning? 1 Cor: 9. 14. should be translated: So hath God appointed or given order to those which p [...]ach the Gospel, that they should live of the Gospel. See. Mede Diatr. in Loc. p. 328. of them. 3. It is a Canon of the same H. Apostle's, injoyning the pay of our maintenance: Let him that is taught in the word communicate unto him that teacheth in all his Goods, Gal: 6. 6. [...]. as the Rhemists read it, very rightly. 4. That there is no man in the Kingdom, who payeth any thing of his own, towards the maintenance and support of his Parish-Minister, but his Easter-Offering Two pence at E [...]ster, or i [...] some parts (perhaps) a little more., is undertaken to be proved by Dr Heylin In a little T [...]act called, The unde [...]eiving of the Peop [...] i [...] th [...] point of Tythes, p. 15. In that T [...]ct, he observes, that Melchisede [...] [...]y [...]hed ( [...]) Abraham (to import, 'twas not of meer courtesi [...], or [...] in Ab [...]ah [...]m) H [...]b [...]. 7 6, (To which adde v. 9. [...], Abraham was [...]y [...]ed. See [...]ls [...] [...], v. 5) See the [...]. Vet. l 2. c. 13. [...]. 288. 297.: and, sure, then, the Clergie may not be thought burdensome to the purses of the People. 6. If Christ did not, it will not follow, that we may not, as is cleared often, abundantly. 6. Whereas he asks, in what Bible we find those names? I ask him also, in what Bible, he finds Trinitie, Person, Sacrament? It's in vain to quarrel harmlesse names, when the things vested with them, cannot be impugned (reasonably.) 3 Such are these: the name of Vicar and Curate Of Curate, see above. are of obvious sense. Parson is so called from the French Personne, because he personates or represents his Church. 7. That any refused the Communion to People, that could not pay for it: 1 I am not bound, to believe, upon his word. 2 That would not (some stiffe proud Schismatick) I rather believe, if yet that be probable: For, that Rubrick Se [...] Cowels Interpreter, in [...]he Word. saies, The Bread [...]nd [...]ne shall be provided at the charge: of the Parish, and the Parish shall be discharged by order of their houses every Sunday (that, sure, is a [...]ter the susception of the Sacr [...]ment.) 8. That i After [...]he Communion. [Page 116] any was raised off her knees at the Sacrament, therefore, 1 I know not, need not believe, 3 allow not, if it were so, 4 judge not, till I hear allegata & probata, 5 know well, an enemie saies this, and 6 am able to tell othergets stories of himself.
To his Forty second, Our confessing, that, in the Primitive times, Baptism was ministred [but▪ twice in the year, Was not [...]mnonly minis [...]ed but e [...] two times [...]ubr. Easter and Whitsuntide; yet, saith he, it is ordered, that the People shall be oft admonished, not to defer Baptisme longer than till the Sunday or other Holy Day next following the Birth, adding, and asking, Doth not this savour strongly, that Baptism is looked upon, as necessarie to salvation? Answ: [...]or certain, the man combates winking, there being no such thing, in the Rubrick, as what is (in the latter part) cited by him; the Rubrick onely saying: Wherefore, the People are to be admonished, that it is most convenient, that Baptism should not be ministred but upon Sundaies and other Holy daies, when the most number of People may come together. 2. Can those words found what be infers from them? Nothing lesse. 3. The close of the Rubrick giving leave (if necessitie so requires) to baptize at all times. 4. [At home] may seem, to found it, indeed, and the Prodromi and Symmists of our Authour, there ground their Exception: whereto we say, it dreams not of Limbus puerorum (as some urge,) or such a necessity of the Means (as he) without which the Infant must necessarily forfeit salvation, but the necessity of Precept, whereby all are bound, who delay to attend to the means and Sacrament proposed by God; and of the direct ordinarie means Medii non si [...]t quo non potest, sed sine q [...] non s [...]let conferrig [...]atia Ch [...]isti ad s [...] lutem. Sacramenia funt causae instr [...] mentales Meta [...] [...]., without which Infants dying are out of the course of salvation, and so far forlorn. Of the dignitie and necessitie of Baptism, see Act. 2. 38. 22. 16. Eph. 5. 26, Tit. 3. 5. 1 Cor. 6. 11. Col, 2. 12. 1 Pet. 3. 21. Mar. 1, 4. 16. 16.
To his Forty third, about Holy-Daies, &c. we h [...]ve said enough, in sundry places. Yet we adde, 1. The Primitive or Apostolical Church did observe Holydaies. Did he, neve [...] hear of the contests about Easter, having their Original in the different Traditions of the Apostles, S. S. John and Philip pro [...]uced by Polycrates for the [...], as S. Peter and others by P. Victor, for the other side? 2. See 1 Co [...] 5. 8. [...], let us keep the [...]east (P [...]chal) or Holy-day, And truly upon this word [cere [...]remu [...]] may the [...]east of our Easter seem to be [...]ounded. There is not onely a warrant, but an order [...]or making it a Feast▪ And sure howsoever it will fall out wi [...]h other feasts, this of Easter, if there we [...]e nothing else, hat the Con [...]versie, that was about the [...]ime of keeping i [...], in the very pr [...]e of the [...] Church, even immediately af [...]er the Apo [...] it were enough to shew it was then generally agreed of al [...], such a Feast was to be kept, [...] the Apostles themselves kep [...] it [...] in his lear [...]ed [...] on the Text, asse [...] [...] 4. [...]. see also h [...]s 13. [...] upon 1 Cor. 2 [...] [...] p. 51 [...]. 523▪ &c. [Page 117] as Rev. 1. 10. See Doctor Hammond against Mr Cawdrey, p. 244. 3. How antient the celebration of Christs's Nativitie is, I have declared, and proved that it was celebrated in the Primitive Church, (if that will content him.) 4. I might in [...]ance other Feasts, also. 5. To his Texts I have accommodated, alreadie, particular (solid) Answers▪ 6. To the authority of Beza, I oppose that of a far greater Greek Critic, and learneder Divine, [...] Dr Hammond, whom see on Gal: 14. 10.
To his [...]orty fourth, That we say in a Prayer After the Communion [those things which for unworthinesse we dare not ask,▪ which, taies he, is contrarie to Scripture. Answ: 1. Hereby we acknowledge, that we ought not, in respect of our unworthinesse; howbeit, for the Merits of Christ we ought, to approach the Throne of Grace. And, this satisfies his Texts J [...]hn 16 2 [...] &c. Eph: 3. 12. 1 Joh: 5 14.. 2. The good Ce [...]urion's S. Matth. 8. 8. Lord, I am not worthie, &c.] and S. Peter's S. Luke 5. 8. [Depart from me, for I am a sinful man, O Lord,] do more than countenance this expression, in Prayer. 3. What is, here, imported other, than what fell fro [...] H. Daniel's mouth P. Daniel 9 18. Spes mihi magna subest, dum te mitissime Caesar, Spes mihi, respicio cùm mea facta, cadit, Ovid.: For we do not present our supplication before thee for our own righteousnesse, but for thy great mercies? 4. Wherever sin is inherent, and a fighter, there must be, necessitate causae sin being an actual cause) an unworthinesse of God's favour, and blind This refers to that part of the Collect (not here excepted to) [and for our blindness we cannot ask.] ignorance, (not in necessarie precepts of Faith,) but, in Contingents, with what particular blessing, when, where, how God will blesse sinners. 5. That which we, for our unworthinesse, are afraid When we say [which we for our unworthinesse da [...]e not] we intimate that yet we dare through the dignitie of Christ. Accordingly, in another [...] we say, which our Prayer dare not presume to ask For fear, see Prov. 23. 14. Phil. 2 12. Is: 6. 3. To doubt in regard of Christ, is diff [...]ence, to demurre in regard of our own imbeci [...]itie, true l [...]wsinesse. to crave, our Prayer is, that God, for the worthinesse of his Son, would, notwithstanding, vouchsafe to grant. The knowledge of our own unworthinesse is not without belief in the merits of Christ. 6. Our fear excludeth not that boldness whi [...]h becometh Saints. And, if our Author's and the late Deformers-their b [...]lanesse or familiaritie with God, savours not of this fear, it approaches too nigh to that irreverent confidence, wherewith true humilitie can never sta [...]d See Hooker l. 5. 47. p. 278, 279.. But, 7. let it be considered, whether Bishop Prideaux nick'd it not, when he said, Haply our Reformators fear, lest they should approach God, too submissely, and humbly; and, therefore, the Centurion's and Peter's expressions of humilitie do not make for their sanctified palate Non it [...] f [...]cit [...] salivam, Fase: Controv. p. 243..
To his Forty fifth, Our Rubric's saying, That if necessitie so require, the Children, &c. Where saith he, Christ and the Apostles mention or such necessitie. Answ. 1. I have spoken to this already, a little above. 2. Chri [...] do's mention such a necessitie, S. John 3. 5. Except a man be born of water, &c. Where Christ's affirming the no possibilitie of entring the Kingdom of God, without being born again, both of water and of the Holy Ghost (and not of one of them,) cannot be doubted, to make Baptism regularly and directly necessaries. I believe one [...]aptism for the remission of sins, Cons [...]antin [...]pel▪ Creed. 3. To what, here, he saies of Augustine and Ambrose (to whom he might have added Jerom) their not being baptized, till about the Age of XXX. Y; therefore, in those times they judged not such a necessitie of Baptism. I say, 1 He never defers any authoritie or regard to the Fathers-their, either Positions or Practises, but onely when they seem to make for him. 2 Do the Producers of these Instances assent unto and approve them; and define it (thence) imitable and examplarie, not to baptize any before that Age? 3. Baptism, in those Fathers times, and before their Lirth, was [...]fforded Children, and deemed as necessarie to them, as we repute it, 4. S. Austin's Doctrine is confessed, to be extremely [...]trarie to the delay of Baptism in Children, whence he was styled, the hard Father of Infants. 5: And, the grounds of deferring the Baptism of some, in th [...]t Age, were not such as were allowed, by the then present Church, but [...]ffects of the opinion of a greater (not of the [...]esse) necessitie of Baptism, and, so, the unfittest evidences, that could have been pitched on, to infer the desired conclusion. But, I earnestly refer the Reader to that Being the IVth of his VI. Quaere's, p. 239. And, for this (great) Author's opinion about the Necessitie of Baptiz [...]ng Infants, see (particularly) p 221, 232, 233, 234▪ 235, 236, 237▪ 239. 242. & 300. most admirable irresistible Treatise of Inf [...]nt Baptism by Dr Hammond. 6. To what he saies, That our Private Baptism is contrarie to that of Christ and John's, we say, 1 our Church conforms, as much as conveniently may be, to the usages and cus [...]ms of Primitive Antiquity; yet in case of necessitie (which defends what it constrains,) and poursuing Christ's Rule, I will have mercie and not sacrifice, S. Mat. 12. 7. She permits, and provides, that a Child may be baptized, in any decent place, at any time. 2 There's nothing ob [...]ectable against this care and indulgence of the Church, who chooses, rather, to omit solemnities, than endanger souls, by wanting the essentials, which (solemnities) are, also, added, if the Child lives See first Rub [...]: in Private Baptism.. 3. It's possible, that (though not our B. Lord, who is recorded, not to have baptized at all, S. John 4. 2▪ yet) the Apostles might baptize privately, though they are recorded, to have baptized in publick, and not recorded to have so [Page 119] done in private Unless these may pass for P [...]v. Baptitigings, Acts 8. 36. & Acts 16. 33.. 4. We may by, by a Violentum, thus retort the Argument ‘The practice of the Apostles was, to baptize, at any time, as occasion required, and in fountains and rivers.’ Therefore, &c.
To his Forty sixth Unwarrantable, That Red Sea (is said) to figure Christ's holy Baptisme. Answ: 1. And, doth it not so? Is it not expresse Scripture? 1 Cor: 10. 1. Moreover, brethren, I would not See Hooker l. 5. p 319, 320, 321▪ [...] that ye should be ignorant, how that all our fathers were under the cloud, and all passed thorow the Sea. 2. v▪ and were all baptized unto Moses in the cloud and in the sea—6. v. Now these things were our figures So, in Marg: [...]., &c. the sea, therefore, was a type, figure, &c. of Christ's, or our Baptisme, or the sea did figure Christs holy baptism. Baptized (as in the cloud, so) in the sea. [...]. 2: When he saies, It rather signisies the miserable estate of sinners by nature, out of which Christ loads them, we say; But, sure, the slaverie of Egypt signifies that, as the Devil is the spiritual Pharaoh, &c. and Moses leading them, &c. Christ's redeeming them; but a mean whereby he dos it, is Baptism, which was figured by the [...]ed sea.
To [...] Forty seventh, That God did by the Baptism of Christ sanctifie the [...]od Jordan, &c. for the mystical washing away of sin; where he [...], there's no Scripture for this. Answ: 1. But there is Scripture for it, [...] 3. 13. S. Luke 2. 21. On which latter place, saies the ( [...]) [...]shop Andrews Serm [...]on S. Luke 3. 21. p. 677. Christ sanctified the Element of water in Jordan to the mystical washing of sin., ‘Take Christ by himself, as severed [...] us; and no reason in the World, to baptize him. He [...] it no [...]. Needed it not? Nay, take him so; Jordan had [...] need [...]o come to Him, then He to Jordan, to be cleansed. Lavit [...]quas ipse, non aquae ips [...]m, the waters were baptized by Him, they baptized Him not: He went into them, Ut aquae nos purga [...]urae prius per ipsum purgarentur (It is Epiphanius In Anchorato:) that they which should cleanse us, might by Him first be cleansed; so He received no cleannesse, no vertue, but vertue He gave to Jordan, to the waters, to the Sacrament it self Consonantly, S. Aug: in 29. Serm▪ de Tempore, Christus in Jordanis aqui [...] consecravit aquas in rep [...]rationem humani gene [...]is sub Baptismo. Et pau [...]o post, Et quia per [...]niversum mund [...]m Sacramentum Baptismi humano generi opus erat, omnibus a uis benediction [...]m dedi [...], quand [...] in Jordanis alvum unieâ a [...] singulari pietate decendit: Tunc enim Christum D [...] minum non tam lavit unda, quâm lota est. [...], Ign [...]t. Ep. ad Ethes. Christ's holy body sanctified the waters, as, for his illustrious presence elsewhere the Scripture calls the place the holy Mount, 2 Pet. 1. 13..’ 2. The outward part of Baptisme ('tis true) alone, which is but the cleansing of the bodie, do's not save, but that which is signified, as it is the Sacrament of Initiation, is of richer contents, delivers first out of the deluge of sin, and [Page 120] then of destruction attending; and this is the sense of 1 Pet. 3. 21. and, so, there's no contrarietie therein to what the Liturgie here saies. 3. When he saies, If so, (as afore) I wonder the Bishops are not Anabaptists, and baptize not in Rivers. I say, 1 to baptize in Rivers, is not the denotation or importance of Anabaptists; but to rebaptize those that are baptized in infancie, and 'tis extended to signifie such as baptize not, till years of discretion, discourse or reason; (or till they are men and women.) 2 We can well baptize, in a River We a knowledge, the water in the Font is not consecrated (as the Elemen [...]s a [...]e, in the other Sacrament,) without which Consecration it is available to Baptisme, for ought is contained in the words o [...]jected., if there be not any better conveniencie afforded. 3 It's regard to the prayers of consecration, the publick authoritie separating the Church or Chappel for it, and God's love of order, and the reasonable customes of Religion Adde, and the consideration of the more respect and reverence of the Sacrament., that m [...]ke us choose, to do it in them. 4. The Rites of Baptisme, in the First times, were performed in Fountains and Rivers, there being many Converts, and (as most hold) no provision of other Baptisteries (thence called Fonts), in those Ages.
To his Forty eighth, The use of Godfathers, &c. and their Answering, instead of the Child, and the Childrens being thus said, to perform Faith and Repentance: Where he saies, no such thing as Sureties was practised in Christ's, &c. times. Answ: 1. His Friends the Genevans have Godfathers and Godmothers, in Baptisme; and, therefore, for their dear sakes, he should haveQuod si nec f [...]atris, nec te mea gratia tangit, At generis mise [...]e [...]e tui—O [...]id: Met: I. II Janius in Annot: ad Isai. 8 2. A [...]que ex hoc ritu p [...]ofectum esse illum nostr [...]m constat, quo certi hom nes speci a [...], maximè ve [...]ò cal [...]mi [...]osis temporiius (ut ifla futura erant) adbiientur testes accessûs ad Christ [...]m, & ad Eccl [...]siam per Baptismum, & n [...]minis Baptismo inditi ex quo ritu Prophet a occasionem samps [...], ut test [...]s filii sui ad alterum h [...]c singula [...]e testimonium adhi [...]eret. Has vulgus compatres & commatres, Graecio [...]im [...] [...]ppellarunt.spared us, in this point. 2. It was a known Law among the Romans, and the wisest Laws of the World, and reasonable men allowed it, that the Tutors or Guardians might stipulate, bargain or contract for their Minors or Pupils, to their benefit. 3. Among the Jews, from whence Christ was pleased, to transcribe this sacred Rite of Baptism, this custome also was to be found, of the Congregation or Rulers thereof, to Answer for the Infant▪ which, see abundantly proved, in the [...] Dr Hammond's Quaere Of the Baptizing of Infants,p. 188. & p. 287., out of pregnant Testimonies of the choicest Jewish Writers. 3. Thus it was, in the antient pure Church of Christ, as witnesses S. AustineAcc [...]mmodat illis Mater [...]l [...]sia aliorum [...]edes ut [...]enian [...]. alio [...]um co [...]t credant, aliorum linguam, ut sateantur. See S. C [...]ost: in Ps. 1 T [...]rtul. l. de Bsptiss. c. 8. Platina in vit. Hygini Episc [...]pi R [...]mani & Martyris, an Dom: 144,: Our Mother [Page 121] the Church lends them others feet, heart, and tongue, that they may come and believe, and confesse, and so be capable of Baptism. 4. Those Answers, &c. signifie not their affirmation, that those Infants, do, then actually, believe (which is the thing charged of untruth,) any more than a Tutor stipulaeting, as the Proxie of his Pupil, can truly be said, to affirm, that the Pupil makes such a ba [...]gain, of which he knows, that he knows nothing. All that is understood, by such speeches of the Godfathers, is, that that is the manner of Proxies stipulating or bargaining for others, and that unlesse those others, when they come to full age, think fit to perform, in their own persons, what was thus stipulated, by their Proxies, they shall reap no benefit of that CovenantSee Doctor Hammond's 6th Quaere, p. 289, 290.. The words are to be interpreted, I believe, i. e. this Child stands bound, by these presents, to believe, and is not to expect any benefit of this Covenant, except, when he comes to years, he do actually (and, de praesenti, then) believe all the Articles of the Christian Faith, &c. for which we, that do believe them all, have, now, in his behalf, and to his benefit, undertaken itIbid: (excellently.). 5. Children in the Apostles Age, being brought by others, that were themselves baptized, were baptized also, upon their request, and upon a general declaration of the ends of Baptisme before the Congregation, which were the terms upon which the Infant was supposed, to enter into Covenant. But, soon after, when the Church was formed into standing Congregations, and the Vow of Baptisme was contrived into a setled Form, as every Catechumen or instructed Proselyte answered for himself, so every one, that was not able to do so, was by some persons of the Congregation (in this particular, representing the whole) brought to the [...], or Font, and the Questions being asked, as in the baptisme of the adulti (grown persons,) those that brought them, and so [...]elpt them to legs, were their Proxies also, and helpt them to torguesSee ib: p. 288, 289.. 6. To this purpose is the Testimonie of the antient and learned Writer, under the name of Dionysius AreopagitaEccles: Hierarch▪ c. 7. Edit: Morel: p. 233., who proposeth the Question, as that which may seem to profane persons (i. e. heathens) ridiculous, Why Children, which cannot yet understand Divine things, are made partakers of the sacred birth from God, that is, evidently of baptisme, adding to the same head also, that others, in their stead, pronounce the abrenuntiations and Divine Confessions. And, his Answer is, ‘I that many things, e p. 234. which are unknown by us, why they are done, have yet ca [...]ses worthy of God. 2 That we affirm of this the same things, whi [...]h [Page 122] our divine Officers of the Church, being instructed by Divine tradition, have brought down unto us; and, again, our Divine Guides (that is, the Apostles, saies Maximus his Scholiast) considering this, appointed that Infants should thus be admitted, according to the sacred manner.’ So that 7. we alledge our custome so we [...]l founded, and authorised against their Exception, and avow (in vigour of S. Paul's Rule 1 Cor. 11. 16. See Bishop Andrew's Sermon upon that Text.,) that they are (very blamably) contentious, to oppose it. 8. The Repentance mentioned In the Answ. to 7th Qu: in the Catech: of the Liturgie., is an act of the heart, that is, a afirm resolution of amendment, and what is that, but a kind of Vow, that they will do it, (and so believe, A Vow of believing for the fu [...]ure. also,) when being capacitated and fitted by Age, and abilities of understanding and instruction, they shall be thus enabled and strengthened by Christ. Now, this Vow or Oath, the Child is supposed to make at the Font, though not with it's own mouth, yet by Proxies, by Sureties Some (to salve Repentance by Sureties) urge, that one person may partic [...]pate of the benefits of Christ, by the faith of [...]n other, whereof we have (as an evident and sufficient testimonie) the example of he Centu [...]ion's Servant healed by the virtue of his Master's faith. S Mat. 8. 10, 13. See the like Mat 9. 2, Luke 8. 50. compared with Col: 2. 12. Ma [...]. 15, [...]8. See Dr H [...]ylyn's Theol. V [...]t. Audition. Fol. 45 [...], in 3 [...]. [...] I need not urge th [...]t of [...] (in Hom. in Die Ascens.) Certè dig [...]m, &c. Ce [...]t [...]inly i [...] i [...] [...]et or reasonable, th [...]t th [...]y who are polluted by the sin of their car [...]al p [...]ren [...]s, should be saved by the sai [...]h of their spiritual parents., who do not so much promise, that he shall do so, as answer and speak, in his stead by way of subs [...]itution, representing the Infant's voice, and taking upon them an obligation, for the Infant. The Sureties (to the purport of what was said, but a little before) do not undertake, that the Child is so qualified already, but they being the S [...]bstitutes of the Child, the Child by them promises, that he or she will thus perform, hereafter See Pr [...]ct: C [...]t [...]l. 6. § 2. p. 34, 35,—37.. And, by this he knows, how that is true (which he denies,) that the Children do perform such things by them. 10. I make no question (what e'r he saies, to the contrarie,) that many Consponsors or Sureties do perform their promise, in bringing the Children, thus undertook for, to hear Sermons, give them many good counsels and exhortations, and Rebukes too (when seasonable,) and supplie them with good Books; in a word, h [...]ld themselves religiously and very closely concerned, to see to their promise, in this matter: though, for many God-children, of themselves prompt, and by their Parents obligued, to frequent Sermons, there will be no such need for God-sibs, to interpose. Let no [...] him, out of a proud [...], think himself and his part-takers, to have monopolized Conscience to themselves. 11. His Texts Mat: 3. 6. &c. are all, now, s [...]perseded.
To his Forty ninth, The Crosse in Baptism, of which he saith, That it hath more warrant from the Pope, than from Christ, &c. Answ: 1. The Crosse is a Ceremonie, the use whereof hath been profitable, though we observe it not, as the Ordinance of God, but of man, (as holding many such things to be very lawful to be practised, which are neither commanded nor directed by God, provided, and as long as the contrarie is not directed: and, that if such be practised, upon grounds of supposed obedience, either to Christ or his Apostles, or the Church of God, and upon Charitative ends, they will be found commendable, and highly reasonable.) ‘If of these (whereof the Sign of the Crosse in the Forehead is one) and other the like disciplines or customs thou requirest a Law of the Scriptures, thou shalt fine none, &c. saies Tertullian Harum & aliarum, &c. traditio tibi praetendetur auctrix, consuetudo confirmatrix, & fides observatrix. Rationem traditioni, consuetudini, fidei, patrocinaturam aut ipse perspicies, aut ab aliquo qui perspexerit disces, De Coronâ militis mihi p. 34. Edit: de la Barre,.’ 2. It's Pedegree is to be fetch'd (as we see by this Testimonie, and numerous others. SS. Cyprian, Ad plebem Thibari consistentem, Ep. 6. Epist. l. 4. p. 131. Ed: Er [...]sm: Muniatur frons ut signum Dei incolume servetur. Et Serm. 5. de Lapsis p. 216. Frons cum signo Dei pura, Diaboli corenam ferre non potuit, coronae se Domini reservavit. See Hocker l. 5. Sect. 65. p. 340. &c. Augustine (in Ps: 33.) &c. higher far than Poperie. 3. Though the faith of Christ, in our hearts, a [...]me us with patience, constancie and courage, yet dare we not despise the very meanest helps, that are inservient thereto, though in the lowest degree of furtherance or service towards the highest Services, that God requires at our hands; and, there is a good, and advantageous use of this Ceremonie, nor is it superfluous, that Christ hath his mark applied to that part, where bashfulnesse appeareth, in token that they which are Christians should, at no time, be ashamed of his ignominie, of which there is, even in this Age, great store, Christ being honoured, far and wide, with disdain and scorn enough, the onely service, which they do to Christ, in the daily exercise of Religion treading down some men See also Mr Mede's Diatribe on S. Mat. 10. 41. p. 347. (an eminent instance.) Take also Mr Mede's account (somewhat different) of the Original of the Cr [...]sse: Indeed, saies he, it is a natural Decorum for servants and vassals, by some mark or cognisance to testifie who is their Lord and Master: In the Rev. the worshippers of the Beast receive, his mark, and the worshippers of the Lamb carry his mark, and his Father's in their Fore-heads. Hence came the first use of the Crosse in Baptism, as the mark of Christ, the Deitie to whom we are initiated; and the same afterwards used in all Benedictions and Prayers and Thanksgivings, in token they were done in the name and merits of Christ crucified so that in the Primitive Ch. this rite was no more, but that wherewith we conclude all our Prayers and Thanksgivings, when we say, Through Jesus Christ our Lord and Saviour. Diatr. in Ezek, 20. 22 p. 236:, 4. The Original, saies Grotius Annot. ad Cassand. See him also Annot: ad V. Test. in 1 Sam. 10. 1: and in Exod. 29. 7. and in Gen. 12. 8., of these things, (whereof the Crosse [Page 124] is one) which are not necessarie in Baptisme, is this, That those people from whom Christianity came to other, did much love, to sign fie eximious or eminent things, not with words onely, but with things, and when they saw Christ, incuring the diseases of the body, to have used certain symboles or [...]ings, the touch of the ears, spettle, and the like, and were sure, that those corporal cures did beare before them the image or resemblance of spiritual healing, they used the same symboles to signifie the healing of minds, which betides those that come over from idolatrie, or else from corrupt Judaism to the heavenly Doctrine of Christ—Thus, because it is promised Christians, that they shall be Kings and P [...]iests, therefore there was adjoyned to the imposition of hands, a twofold urction, in the top of the head, and in the forehead: because, as the Jews teach us, on the crown, after the manner of a Crown, Kings were wont to be annointed, but in the forehead, by way of a decussis or Crosse, Priests. Now, till it be proved, that the practises of the Jews (all, even those not prefigurative of Christ,) are not to be used by Christians, here is a very fair and excellent account of the use of the Crosse. Here he saies, that some of the Papists by our Crosse justifie theirs: to which we Answer, 4. They may justifie the use of the Crosse, as we use it, from greater authoritie than ours, viz: from the practice of the antient pure Church of Christ universal Whereupon the old Chrians were called, Religiosi Crucis. See Mountagu's Answ: to the G [...]gg [...]. [...]. 320; and, as they use it, they cannot justifie it, from our usage. For, 5. there is as great a difference between the Crosse, which superstition among the Papists honoureth as Christ, and that Ceremonie of the Crosse which serveth onely for a sign of remembrance, as between the Altars which Josiah destroyed 1 Chro: 34., because they were instruments of meer Idolatrie, and that which the Tribe of Reuben with others erected neer Jordane Jos [...]: 22. 10., at first (through misunderstanding) under dislike, but at last vindicated to the satisfaction of all. For, 7. ho [...] very far our Crosse is removed from Superstition or Idolatrie our XXXth Canon MDCIII, do's fully satisfie all men; of which Canon, saies the famous Monsieur de Thou or Thuanus Lib 1 [...]1. (the glorie of the Romish Synagogues) as a knowing English Knight Sr S [...]non D'Ewes. See also (that excellent writer) [...]p. Sanderson's Pref. to Dr Bernard's Clavi trabales. called him.) The Ceremonie of the Crosse is retained explicated in Baptism, but so, and with so many cautions used, that all reverence of the Sacrosanct sign seems to be abolished, rather than confirmed. Now, this Th [...]anus was a most moderate Papist, and so neer a Protestant (if he were not one,) as that he was [...]ain to be Apologized for, after he was dead.
To his Fiftieth, That the Minister saith, That the Children are regenerated, meaning by Baptism, whereas, saith he, they should be regenerated before Dicitur quidem [...] non [...]allis, concedendam non [...]ss; Regenerationem, nist per verbum, quod est semen Der: Petrus quippe ait, pitori Epist. cap. 1. nos esse renatos, haud qu [...] quam semine corruptibili, sed incorrupti [...] bili, quod est sermo Dei▪ Caeterum ad id respondemus, de adultis hominibus id esse intelligendum▪ De infantibus anon it [...] rem se habere, ni [...] velimus H [...] braeorum filios melioris facere sortis, quàm Christianarum, P. Vermilius Martyr. Loc. Com. p. 838. citing some Scriptures Acts 8. 27, &c., that speak of the Baptism of grown persons. Answ: 1. But, do's not Scripture give us authoritie, so to speak, S John 3. 3, [...].—except a man be born again, &c. And,—except a man be born of water, &c. and, that the Baptized were born again, and, that, as if born of a new Mother, (as it is oft said in the Talmud,) was so vulgar a [...]otion among the Jews, that, v. 10. Christ wonders at Nicodemus, that he understood it not: Art thou a Master in Israel, and knowest not these things See Titus 3. 5, where Paul calls it the later or washing of Regeneration.? 2. 'Tis a known thing, that all the Antient Church-Writers understand Baptisme by the Scripture- [...], being born again, or regenerate. And, Fevardentius upon Irenaeus, on those wo [...]ds of that Father, l. 2. adv: Haereses, c. 39. Christ came to save all by himself, all, I say, who are born again unto God by him, saith, that this [...]renascuatur, Omnes venit Christus per [...]emet [...]psum, &c. qui per eum rena [...]cuntur in Deum, &c. Dominicâ & Apostolica Phrasi See Doctor Hammond's IVth Quaere, p. 191. are born again] is after the style of Christ and his Apostles, so that the propriette of the Phrase is solemnly received into the Church of baptismal Regeneration, new Birth, &c. noting thereby the goodnesse of God, to make this new Covenant of mercie to us, and the strict obligation, that lies on all that are baptized, by that grace of God there made-over to them, to walk in newnesse of life. So far, therefore, is it from being a fault, in our Excellent Mother, to use this expression, as that it is her great praise, aiming (with neglect of [...]) as at the usage of Primitive Antiquitie in all her Services, so at their modes of speaking. 3. When from these words, and two passages in Private Baptisme, one in the Cat: and one in the last Rubr: before Confirm: he concludes, that this is a most clear proof, that the Sacrament confers Grace See Jewel's Def. of the Apol: part II. c: 11. Sect. 3. Homilie of Salvation, p. 2. p 17. See also Hooker l. 5. Sect. 60. p. 315. Tertul: de Bapt. c. 5. S. Cypr. de Bapt. Christi. [...]. Ny [...]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 [...]b. p. 355. [Page 126] And, the Antient Fathers, who knew the Sacred Dialect (grounding, among others, on that place, 1 Co [...]: 7. 14.) call Baptism Sanctification—he that is born is to be baptized and sanctified, saies Cyprian Epist. 5.;—it's better they should be sanctified without sense, &c. saies Nazianzen Orat. 4. Paris: edit. Tom 1. p. 658. A.; and again,—let it be sanctified from it's infancie p. 647. D. See D [...]ctor Ha [...]mend against T [...]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 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 [...]s. See S. Aug. Feriâ 2 post. Dom. Palmar: S. Ch [...]yfost. H [...]m. 11. in Ep. ad Rom. c. 6. Con [...]. 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 writi [...]gs) the word or style [...], believers, be [...]owed; illuminate [...]. 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 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 disti [...]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 Regenerationem tantùm externam & S [...]cramentalem spandet Baptismus, qu [...]m internam spiritûs sancti regenerationem per fi [...]ere ex charitate prenunciat Ecclesia, Bishop Prid, Fas [...]. Con [...]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, [Page 127] If this be true, then e [...]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 Whose retu [...]n from his Fall with bitter tears, is called by Christ, Conversion, S. Luk. 22. 39., Hymenaeus 1 Tim. 1. 20., Alexander, and Philetus 2 Tim 2, 17, whole Churches 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 See, likewise, 1 Cor: 10. 12 & 1 [...]. 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.’ E [...]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 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 th [...]nking so meanly of that Apostolical Priviledge: while v. 21. imports, that he should, never, have any part of that Priviledge, nor right of d [...]spensing o [...] administring those holy things, because his design in desiring it, [...]as meerly the getting of an opinion of power to himself. His second Text [...] has been spoke [...] to alreadie, to satisfaction. His third 1 Pet. 3. 21., of the Water that shall be a i John 4. 14. See Mr J. Goodwin excellently satisfying this Text, [...]edem. Red. ch. 11. Sect. 10, 11▪ &c. p. 232, 233. as also, that of 1 S. Pet. 1. 23. ib. ch [...] 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 fountainwater of a divine special quality, be dam'd up, or the stream cut-off or diverted, by the man's default? Proportionately, the incorruptible [Page 128] 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 John 10. 27, 28. signifies, that Christ's sheep, provided, (or while) they keep close to him, no devourer shall, ever, be able to annoy, &c.
To his Fifty first, That the Godfathers name the Child, when as the Parents did it, in Scripture. Answ: 1. Alwaies? When the Rulers of the Consistorie Gemara Babylon tît: Chet. c. [...]. and [...]he Gl [...]sse thereon, apud Dr Hammond's IVth Quaere, p. 188. and 287., or of the House of Judgment (or the Triumviri that, among the Jews were set over Baptisme) baptize the little or yong stranger or Proselyte, and take care of it, and, so, are made to it a father, did the Parents, then, give the Name? 2. The Parents with us do give or impose the Name, the Sureties (with the consent and good liking of the Parents) onely declaring it, at the Font. The Parents, in former times (as being the Conveighers of the Children's Original pollution, where-from they are, now, to be washed) having not been admitted, once to be present at their Baptisme. 3. Most congruous it is, that they, who give them their Christendome, should give them the Name, that's the Badge thereof, (called therefore, the Christian Name;) that their spiritual Fathers should give them that Name which they received at their spiritual Birth, and which when 'tis asked, What it is [what's your name?] signifies as much as, What Religion do you professe? 4. We are not, now, bound up by such Circumstantial Precedents; and, therefore, (to speak, a truth) too many words have been used in answering so hungry an Exception.
To the Fifty second, The saying that there are two Sacraments, as generally necessarie to salvation; wherein (saies he) is implied, that more may be. Answ: 1. I have answered to this, already. 2. I adde, but not as Sacraments absolutely necessarie to salvation unto all, but which are rather (though, ordinarily, called Sacraments See Grotius's Discussio, Of the Baptisme of Insants: And Doctor Hammond's Pref: to Dispatcher Dispatch't, p. 15, 16.) Sacramentals among the Antients, and own in a general notion the name of Sacrament, but do not, properly, or principally claim to the thing it self.
To his Fifty third, That the Minister is injoyned (in Priv. Bapt. not, Communion, as he, twice, ha's it,) to call upon God, and say the [Page 129] Lord's-Prayer, if the time will suffer. Where saies he, Mark here, how the Minister is in such hast, or the Child in such danger, that they may not have time to say the Lords-Prayer. Answ: Nothing, here, unreasonable, that should deserve his denotation infami digito Persius.. For, though the Lord's-Prayer (as it well merits) is used in all our Services, yet in extreme streights of time (when great need shall compel, saies the Rubr:) and in danger of imminent death, when the Baptisme is necessitated, to be transacted in hast, it is reasonably omitted.
To his Fifty fourth, That the Rubrick saith, None shall be admitted to the Lord's Supper, but those that are confirmed. Where he s [...]ies, That there's no such prohibition in Scripture: Answ. 1. Confirmation is See Dr Hammond's excellent and most amicable Diatribe, de Confirmati [...]ne against (or with) Mons: Dailla. a most antient Christian Custome, highly tending to edification, grounded on Acts 8. 17. 14. 22. 19. 6. and (as many will) Hebr. 6. 2. 2. Being thus grounded on Scripture, for the substance, for time of administring it, the Church may interpose and dispose. 3. Whereupon, as it was in the first times administred, presently after Baptisme, so since, upon the excellent (three) Reasons, alledged in the Liturgie Rubries bef. the Catech., that (first) order hath been, of a long time, disused and antiquated, and this latter order, used by our Church, generally obtained, throughout the Christian World. 4. How meet is it, that the Child's Baptisme-Bond should be, first, singly, and solemnly, owned, and the Obligation his Sureties made, in his Baptisme, be taken-off, from his Susceptors, into his own name, by a firm, publick, renewed promise commenced or entred before many and reverend Witnesses, e're he engage in a new Bond; that one Sacrament receive its completion, before he be admitted to the attrectation or receiving of another; first complete that of Initiation or Entrance, before that of some perfection? 5. As there is no such prohibition in Scripture (meaning, as-to the time,) so there is no command to the contrarie, and then the Christian Church is at her libertie, for such a Circumstance, as the timing of a thing so or so, upon such weightie Reasons, as▪ fore-refer'd to. 6. If, (as he saies) the great [...]st number of the people, in most Parishes, are never visited Supponitur, non, ut opo [...] tet, semper p [...]nitur, nec discipl [...]ae detra [...]it l [...]udandae, sed executioni vindicandae, Bishop Prid: Fasc. Contr. p. 245. Their seldomer Confirmation is refer'd by some, partly to the short holding of their seas, par [...]ly to their infinite molestations and infestasions; partly (and principally) to the disdain and obstinacie of the people, being Puritan-ridden., or confirmed by the Bishops; [Page 130] assimilizing their case to a Master forbidding his Servants meat, till he come to cut it: and he comes not perhaps in seven years, if at all; I say, 1 If this case be set, and scene lai'd in our late dismal daies, it may well be as he suggests; but, then, he knows, whom to thank, that the Bishops were not admitted, to do their office. If he means of soberer, better times, this is (I hope) a fiction of a case, which must be proved (as well as said,) to be no figment, and, that, a very grosse one. I need but refer him to the Life p. 15. Of the usefulnesse and benefits of Confirmation (and his wish, that it were frequenter,) See Doctor Tho: Jackson of Justifying Faith, § 3. p. 413▪ mihi. of Bishop Lake, to let him see (by one, but, that, a very worthy Instance,) how remote from truth, this suggestion (as, unlimitedly, set down) is.
To the Fifty fifth, That the Bishop saith, We have laid our hands, when (saith he) he himself onely hath done it; which he remarks for a Kingly style. Answ: 1. It's no allowable processe, to argue from practice, to Laws. The Office of Confirmation requires, or supposes, that the Bishops have assistants or associates in the wo [...]k; and, if it be not so, in practice, they are wiser and better able, than I am, to justifie their cariage, in this particular. Whereto yet, 2. I can say, that, as in the Book of Consecrating and Ordering Bishops, Priests and Deacons, it is required, that others lay hands with the Bishops, and yet, there's no necessitie of it, to the validitie of that holy transaction, (as we shall hear below, in our Defence of Bishops,) so, also, semblablie may it be, in this affair. From all which, 3. appe [...]rs, that here's no such (supposed) affectation of Regal Dialect.
But, how seely is that, (which as it is not figured for a distinct Exception, so, in truth, 'tis, perfectly, nullius numeri) that, in the Catech: the Minister's Exhortation is called a Question, and the Lord's Prayer an Answer? Ans: 1. Good Sir, do's not the Minister inquire, or demand, whether the Scholar can say the Lord's-Prayer [Let me hear, if thou canst say the Lord's-Prayer,] and is not that a Question? Whereto when the Child satisfies, by reciting the Prayer, do's he not Answer? On this man's Exceptions may well be inscribed [...]! For his Margin, we say, that 'twixt him, &c. and the Quakers, there is but too much symbolization, and they are [...], easily mutuallie-transmutable; but, as much difference [Page 131] between them, and the Bishops, as 'twixt the bounds of Mysia Eph: 5. 23, 24. 25, 29, 3 [...]. See the (excellent) Exhortation prefixt to the Service of Matrimonie. Since Mariage therefore so clearly represents this mysterie, and this use is holy and sacred: what error is it to say that mariage is consecrated to this mysterie? Bishop Hall's Apol: against Brownists, Sect. 38. p. 563. and the Phrygians, betwixt which a vast sea was interposed.
To his Ffty sixth, That Matrimonie is frequentlie called Holy; which he grants, to be true in opposition to uncleannesse; but yet, suspects, that [holy] signifies, or refers to [Sacrament,] in compliance with the Papists. Answ: 1. Here's candid, charitable dealing! In his judgement, Mariage rightly brooks the Epithete, holy, and only a possible suspicion (for, so it is, [it may be suspected]) must huissier-in his quarrel to the expression. 2. It's (not charitie, but) justice (strict justice,) to resolve, that we have no aime, to make Mariage any other, than a Sacramental. 3. Holy, sure, it is (in a higher sense, than he sets it in,) when S. Paul thinks fit to resemble by it * the union 'twixt Christ and his Church, and when it's called by him, * a great Mysterie, where the Vulgar ha's, magnum Sacramentum. 4. Mariage is a Covenant, that makes a wife, Malachi 2. 14. but holy Scripture calls it the Covenant of God, Prov. 2. 17. forgetteth the Covenant of her God. It is, also, a Vow or Oath made, in Gods holy presence.
To his Fifty seventh, which excepts to these words (in the Office of Matrimonie) viz. that so many as be coupled together otherwise, than God's word doth allow, are not joyned together by God, neither is their matrimonie lawful; where saies he, the sense and end of the words are doubtful. Answ: 1. Be it so; sure, what is doubtful to him, may be manifest and clear enough to others of lesse prejudicacie, and more capacitie. 2. Himself affords some Instances, wherein Matrimonie is unlawful, and not according to God's Word, as when believers and unbelievers, true worshipers and idolaters, Children without consent of Parents The want whereof (though) makes it not a nullitie. are joyned in Mariage, &c. Though Mariage [in general] were instituted by God (as he saies, truly,) yet do's not that [Page 132] make lawful all Mariages, such as are unduly qualified (Leah instead Do penance is oft used by the translator of Calvin's Institutions, as l. 3. c. 3. § 5 & § 18. & ib: c. 4. § 1. & 13. of Rachel, the man an Eunuch or Androgyne, diseased with Leprosie, Epilepsie, or any such contagious disease concealed, &c.) As, by God Kings reigne, yet not all that King it, or sit in the Thrones of Kings (as the late Tyrants,) who have onely God's permission, not his appointment. So that, 3. though mariage, lawfully contracted, have an indissoluble bond, as all the Scholemen say L. IV. sente ntiarum, d. 26. Non licet aliter fidelibus nubere, & si liceret, non expediret. Tert: ad Ʋxor: l. 2. mihi p. 435., yet they reckon many things (some, but now touched by us,) that forbid Mariage, before made, and that re [...]ard it, when made: such as are errour of the person (our first Instance,) kindred, a former bond, affinity, &c. Take them in their own words:
To his Fifty eighth Unwarrantable, Tying Mariage to the Minister, and so, saies he, making it holy, which in it self is but civil * and Ibelieve, saies one, if it were looked into, there have been, within these 4 last years, more Adulteries & uncleannesse, than in seven years before [by taking mariage out of the Church. natural, and belong'd rather to the Civil Magistrate, * than to the Minister to perform, citing Ruth 4. 11. &c. Answ: 1. The bond of Wedlock hath been, alwaies, more or lesse esteemed of, as a thing religious and sacred. The title, which the very Heathen themselves do thereto, oft, give, is holy — [...], Diony [...]: Halica [...]n: l. 2. c. 4., and their entitling the special care of it to the gods, Juno, Cupid and Venus imports the like. And, when the Jews or Hebrews term the Rites or Orders, which were instituted in the solemnization of Mariage, by the name of conjugal sanctifications (Kidduschin In Rituali Hebr: de benedict: Nuptiar: See Hooker l. 5. Sect 75, p. 398.,) what do they other, than symbolize, herein, with those Disciples of nature? And, this farther appears, by the usages or practices of both Graecians and Romans (Heathen), whereof the former, usually, repaired to the Temple, for the consummation of their Mariages; where, in the presence of the Priest, they engaged themselves by Oath interchangably, and they had their Sacrifices and Offerings, to Minerva an Heifer, to Diana, Baskets: Mariage-gifts, and nuptial Vows to Juno; the Nuptial Ceremonies being transacted by the [...]: semblably, among the Romans, the Preparatories or Praeludia to their Mariages, the presence and Omen of Sooth-sayers —Viniet cum signatoribus Auspex. Juvenal. Sa [...] ▪ X., were provided by the man and the woman; and, after this was performed, certain Solemnities were used by the Pontifex, c See Rhodigin: Antiq: l. 2. [Page 133] and, afterwards, a solemn Sacrifice was offered. 3. The Nuptials of all their Children were celebrated by the Patriarchs, who, by virtue of their Primogeniture, were Priests, and in that capacitie did blesse and sanctifie their Children's Mariages See Gen: 24. 60.. The latter Hebrews solemnized mariage under a Tabernacle or Tent (set upon four bars, over against the Synagogue,) called (saies Elias Thisbita) in their speech Hhupha [...]. See Maymonides in Cuppa. or Cuppa *. The Tabernacle or Nuptial Chamber it self was called, the House of Praise, the Epithalamium or Mariage-song was enstyled Hillulim To this Tent David. Ps. 19. 5. Joel 2. 16. Christ, S. Mat. 15: 1. S. Luk. 12. 36. allude. [...]. It was, saies Musculus in Ps. 128. in Loc., that is, praises or lauds. The form of this Praise or Blessing is, at large, described by (that learned Chronologer) Genebrard, whereof the sum is in Godwin's Antiquities L. 6. p. 258.. Thus, these things were religiously observed by these Nations, and all other whether Civil or Barbarous, and, this, surely, by tradition from Noah, Methusalem, Adam, and, so, God who consecrated the Mariage-Bond of our first Parents, not meerly as man and wife, but as servants in covenant with Him, blessed them as well, as their seed, was to bruise the Serpent's head, as they were to people the whole earth. Which act was menaged by God, rather as representing the Priestly Office, than that of Kings. 4. The first Monarch, that gave his name to Christ, Lusius, by the advice of Eleutherius P. gave Rules founded on Scripture for Mariage, unviolably observed through the Heptarchie of the Saxons, till Ina's daies, then till Edw: Conf. M. Charta, our times. 5. I shall mention the Authoritie (which must weight with him) of the Composers of the Directorie, who (p. 28.) have these words: Because such as marrie are to marrie in the Lord, &c. we judge it expedient, that Mariage be solemnized by a lawful Minister, &c. 6. I might touch our Legal Form of Solemnization of Matrimonie, confirmed by several Acts of Parliament. So that, 7. we may conclude from the Premises, that, as the first step of the Matrimonial Processe takes-in the consent of Parties, and of their respective Parents, the second, of Magistrates, &c. (these in an Oeconomical, and Politick capacity, common to Turks and Heathens with us;) so, there is a higher gradual perfection, which exacts the consent and blessing of the Church of God, as the Parties contrahent are Children or Members thereof. And, the binding and blessing of these Bands, and making them, truly, sacred, by the Bishop's or Presbyter's hands, was, alwaies, accounted necessarie, from the Apostles daies, through all Ages of the Church, all the World over See in ample collection of Testimonies to this purpose, in Dr Hammond's Vindication of his Dissertations, &c. c. 3. Sect. 3. p. 154 155.. It becomes, saies S. Ignatius Epist: ad Polycarp. See Hornbecks summa controvers: de Brownistis, p. 677., those that marie, [Page 134] and are maried with the mind of the Bishop to make the union. What the Church knits, saies Tertull: Ad Ʋx [...]rem, l. 2. c. ult: p. 43 [...] Ed: de la Barre. Id: de pudicitiâ. c. 4. Conc: Carthag: IV. Can: 13. and oblation confirms, and the benediction seals, the Angels declare, the Father (Almighty) ratifies. The Priests which are in the whole world, blessing the beginnings of Mariage, consecrating them, and associating them in the Mysteries, saies Arnobius or Hyginus De Praedes [...]inator: H [...] resi:. 7. S. S. Augustine's and Ambrose's examples were produced by him, when they seemed to serve his turn. Now, the former being desired, to celebrate a Mariage, answered Epist: 133., he would, provided the Mother of the child were present, whose consent is necessarie: the latter contends Ambros: Ep. 7. ad Vigilium., that, persons of diverse Religions should not be match't together, because they could not have a joynt benediction under the Sacerdotal Veile; which imports, that, then, mariage appertained to the Priestly Office; and, saies Peter Vermilius In L. 1. Regum, p. 25. See S. Aug: approbation of this advice of S: Ambr. in vitá per Possido [...]ium., by these words of Ambrose we under stand, that Matrimonie was solemnized in Temples. 8. * In regard Mariage is to be sanctified, by the Word of God and Prayer, 1 S. Tim: 4. 3, 4. * in regard it is to be done to edification, 1 Cor: 16. 26. * in regard all things are to be done decently and in order, 1 Cor: 14. 40. * and in other regards many, meet and requisite it is, that Mariage be solemniz'd by the Priest. 9. What is cited out of Ruth, is but a H. Grot. in Loc. form of apprecation in mariage, now also used by the Jews, which do's not exclude the solemnization by a Priest (though not mentioned;) for, then, it would exclude it, now, also. 10. If it were in the power of the Jewish Church See Hooker l. 3. Sect. 7. p. 95. See the Dowry-bill in Godwin's Jewish Antiq: (out of the Babyl-Talmud,) l. 6, p. 361. See Bishop Gauden's little Tract Of Mariages by a Minister., to institute the Order of Burial, and the Rites of Mariage, with such like, being matters apperteining to the Church, yet not any where prescribed in the Law (but were by the Churche's discretion instituted,) why should it be thought unreasonable (saving what ha's been said, before,) for the Church (Jewish or Christian,) to appropriate this transaction or service to a Priest?
To his [...]ifty ninth, The use of the Ring in Mariage, making it essential to it. Answ: 1. It's reputed by us no more essential thereunto, than the Crosse to Baptisme: indifferent in themselves, ceasing so to be, when enjoyned by lawful Authoritie. For, 2. it serves as a Token onely, of our intended endlesse continuance in that, which we ought never to retract or revoke, that is, Mariage, which is such, (a Contract or Tye never to be dissolved or rescinded, but by death.) [Page 135] Fitly, therefore, is that especial pledge of fidelitie (in that notion alwaies used) applied to this matter. For, some of the H. Fathers Isidor: de Eccles: Offictis l. 2. c. 19. think the cause why the Christians use it, to be, either to testifie mutual love, or, rather, to serve for a Pledge of Conjunction in heart and mind. 2. What Rite or Custome (saies Hooker L. 5. Sect. 73▪ p. 398, 399.) is there so harmlesse, wherein the wit of man, bending it self to derision, may not easily find somewhat, to scorn, and jest-at? Where, he go's on to parallel the four-corner'd Garment over-spread in time of Espousals; praying over a Cup, and delivering it at their Mariage-Feast, &c. as things whereat, by one lewdly affected, might be taken as just occasion of scornful cavil, as at the use of the Ring, &c. 3. If (as some object) it be thought, to savour of Ethnick usages According to that of Tertull:—cum aurum nulla nô [...]at praeter unico digito, &c. Apol. c. 6. mihi p. 672. A., we justly Return, that, as the Heathen Temples Consider the Kisse of Charitie, called the holy K [...]ss, Rom. 16. 16. drawn from a civil custome in the East, yet converted and amplified by the Apostle, &c. as there we see, commanded by him. passed into the use of Christians, so, also, may the Ring, with other things, be transfer'd and accommodated to pious uses.
To the Sixtieth, The Man's promising, with my bodie I thee worship; where saies he, civil worship is due onely from an inferiour to a superiour, as the Woman is not. Answ: 1. There is some kind of Worship, which may be exhibited to man (or, woman,) 1 Chron: 29. 20.—and worshiped the Lord and the King. See S. Luk. 14. 10. This, onwards, for the satisfying of this [...] of all, with them. Next, and 2. I might mention what Mr Hooker l. 5. Sect. 73, p. 399. hath out of the civil Laws, touching two sorts of Wives, the primarie, and half wife, the former of whom this phrase did distinguish from the other. Put, 3. I may say, that this antiquated out-dated phrase means nothing else, than, I give thee power of my body (corpore te meo dignor; or, dignum censeo, or (as the Latine Translation of the Book renders it,) f See Fase: Contr: p. 241. See also Amb: Fisher's Defence of Liturgie l. 1. ch. 17. p. 184. with my body I honour thee, according to that, 1 Cor: 7. 4. where the Greek word, [...], signifies, to have liberty, priviledge, propertie, authoritie (see [...], S. Joh: 1. 12.) which but little differs from worship. For, what greater secular worship or dignitie can there be, than for a man to give-up or surrender the proprietie of his bodie to his wife? 4. I much like the Answer of the (pious) Author of the Rationale Of Marrimonie, p. 3 [...] ▪, ‘That to worship, here, signifies, to make worshipful [Page 136] or honourable, which sensing ha's authentication from the old Translation (used by our Book) of 1 Sam. 2. 30. which is, Him that worships me I will worship, i. e. make worshipful, for that onely way can God be said, to worship man.’ 5. (and lastly) Let it be considered, that Godwin's Moses & Aaron. this very phrase was used by the Jews, as appears by the Dowrie bill, taken by Bertram out of the Babylon Talmud L. 6. p. 261., some of the words whereof are—Be unto me a Wife, &c. and according to the Word of God, (N. B.) will worship, honour, maintain and govern thee, according to the manner of the husbands among the Jews, which do worship, honour, &c. their wives faithfully. By which we see, how well-grounded, the (squeamish) offenses of the Puritan, &c. at our Book, are.
To his Sixty first Ʋnjustifiable, That (in Matrimonie) one prayer is to be omitted, when the Woman is past Child-Birth; where saies he, sure they are very skilful Parsons, &c. that can judge this. Answ: 1. Surely, Sir, this is no such hard matter, as you would make it. Certainly there are some maried (for other ends, than procreation of children,) which we may groundedly suppose, will never have children. For, though our Women (the English being of greater longevitie) may bear children longer, than the Spanish or French, (as an ingenious Mr James Howel's Instructions for Forreine Travail (mihi) p. 214▪ 215. Traveller and Writer ha's observed;) these ceasing to bear about fourtie, ours not till about fiftie, yet when the woman is comne to that quot of years, or is considerably older, 'tis fairly judicable (upon a reason in nature, easilie assignable,) that (though there be some rarer cases, to the contrarie,) she will have no children, especially her Lord being old, also. 2. His insulse, malicious and despiteous scoffe, that follows, we let passe, as resolved [...]. Pray God, my soul may be bound in the same bundle (of life, no doubt!) with the devout conscientious users of our (holy and venerable) Book!
To his next (which he mis-figures, 59th) That the new-maried Of Matrimonie. persons (the same day of their Mariage) must receive the Communion; where saies he, they that will understand rule or reason for this practise, must go to Rome at least. Answ: 1. His Hooker l. [...]. § 73. p. 399. word will be taken before that of six hundred of Mr P. that said, ‘To end the publick solemnitie of Mariage, with receiving the B. Sacrament, is a custome so religious and so holy That the parties might be put in mind of mingling spiritual with earthly joy, as also 2 of the end of Matrimonie, i. e. the enlarging the number of the Saints, whole Communion is most lively represented in the Lord's▪ S. 3 of the union of Christ and his Church, here, most plainly exhibited., that, if the Church of England, [Page 137] be blamable in this respect, it is not for suffering it to be so much, but rather for not providing, that it may be more put in ure.’ 2. Even the Laws of Romulus, saies Dionys: Halic: Antiq. l. 3. concerning Mariage are, therefore, extolled above the rest among the Heathens which were before, in that they established the use of certain special solemnities, whereby the minds of men were drawn, to make the greater conscience of Wedlock, &c. To like purpose, if there be any thing in Christian Religion, strong and effectual, it is the H. Sacrament. 3. In the place cited a little above, Tertullian saies, Whence shall I be able, to declare the felicitie of that Matrimonie, which the Church fastens, and the Sacrament Oblatio. Ergo ad sacrum quod hic Oblationis nomine intelligit, sponsus & sponsa conveniebant, &c. B. Rhenanus in Loc. confirms! 4. If men's luxurie and brutishnesse hath made this Service (so holy, and so behoofeful (the Communion being the great strengthener of the soul,)) to seem out of season at this time (when yet our Rubrick exacts it indispensably, at the time of Espousals) no manner reason that the Church should lay-down her requisition for the receiving of the Sacrament, unto their unexpressible good. 5. And now, sure, the reason of this Injunction is obvious and neere-hand enough, neither is it beyond the sea, that he should say, who shall go over the sea for us, that we may understand it, and do it Deut. 30. 13.. 6. Clandestine Mariages, which he, here, (rudely) mentions, we are far enough from approving; and, for his scoptical and false charging the Church and Liturgies of England therewith (a wrong most grosse!) we return S. Stephan's, [...] Acts 7. 60.!
To his next (Sixtieth,) That (in Vis. of the Sick) it is said, I absolve thee from all thy sins, which power, saies he, God hath not given to any person See Doctor Boys's Postills p. 523. edit. MDCXXIX.. Answ: 1. Absolution Christ solemnly stated on the Priest in his Disciples, by several acts, first to S. Peter, as the mouth of the Apostles, Mat: 16. 19. then by way of promise to them altogether, ib. 18: 18. then by way of actual instating it on them, breathing that power, and the H. Ghost on them together, John 20. 23. and is most distinctly named by Jam. 5. 15. [...], (not, they shall be forgiven, as if it were [...], (for, [...], sins, being a Faem: plur: will not agree with the Verb [...], of the Sing: Num.) and belong'd onely to Gods act of pardoni [...]g him, but) impersonally, Pardon or Absolution shall be given him absolvet [...]r e [...].. Apparent, therefore, it is, that God ha's given this power to lawfull Priests or Ministers. 2. For the [...] or Maner, we say, it is not by proper authoritie directly and absolutely, which belongs onely to [Page 138] God Isa: 43. 25. Ps: 32. 25. S. Mat: 9. 2, 5, 6. Aliud est baptizare per ministerium, aliud per potestatem & authoritatem, S. Aug. [...], Rom: 3. 9. See 1 Tim▪ 1, 4. S. Joh: 17. 20. 1 Thess. 5. 13. their works sake, and 2 Cor. 3. 2, 3. So in Retaining sins, 2 Cor 10. 6. H. Jerem: 1▪ 10. Ezek: 43. 3. (where see our Marg▪) Lev. 13. 3. & ali [...]i, where we [pronounce him unclean,] and v. 6. [pronounce him clean,] it is according to the Heb [...]: and Gr: shall cleanse, shall pollute him. See S. Jerome l. 7. Esay c. 23. Lombard: l. 4. Sent: dist. 14. Numb. 6. 23. compared with v. 27., but potestate vicariâ, by a deputed, derivative, minister [...]al, stewardly, limited power, so as that it is not their work properly, but of the H. Ghost, who remitteth sins by them, as his Stewards or Substitutes, dispensing things according to the will of their Master. 3. The Form of words, in this affair, hath sometimes been Indicative, sometimes Precative, sometimes Declarative, all which Modes of Absolving our Church useth; the first in the place now excepted to, the second at the Communion of the H. Eucharist, and the third at the beginning of Lit: who knows, whether, therein, aiming, to expresse an indifferencie, as-to forms? 4. We say, it is done authoritative, by a commissionated delegated Power committed to the Priest from God, designativè, and so ex Officio that no other man, no, nor Angel can do it, 2 Cor: 5. 19. authoritatively, I say, in this sense, as it may stand with declarativè, just as the Officer, whose place it is, solemly to make Proclamation of the Royal Pardon, do's it authoritatively, and without authorization would not dare to do it. And, therefore, our Exceptioner may see, it is no such adventure (as he would have it,) to say, I absolve thee. 5. Yet some go higher, upon the authoritie of S. Chrysostome's words, Hom. V. in Isai: ‘Heaven [...]aites and expects the sentence of the Priest here on earth; the Lord follows the servant, and what the servant rightly binds or looses, &c. that the Lord confirms, &c.’ They cite also S. Gregorie, b S. Aug: S. Cyprian Hom: 26. in Evangelia. The judgment of man goeth before the judgment of God, saie the Antients., &c. And whereas our Book hath three several Forms (as we saw, above,) those that maintain this last opinion, in this concern See Rationase, p. 18. eib: p. 23, 24., pronounce them, in sense and virtue, to be the same; ‘for, as when a Prince hath granted a Commission to any servant of his, to release out of Prison all Pen [...]tent Offenders whatsoever, it were all one in effect, as-to the Prisoner's discharge, whether this servant saies, By virtue of a Commission granted to me, under the Prince's hand and seal, which here I shew, I release this prisoner: Or thus, The Prince, who hath given me this Commission, he pardons you. Or lastly, The Prince pardon and deliver you; the [Page 139] Prince standing▪by, and confirming the word of his servant. See Id. ib. p. 26, 27. Where, he refers for Instances of Forms of Absolution [...] as ful as any the Ch. of E. uses, unto Ar [...]udius desacrd Paenit: l. 4. c. 3. & Goar in Euchol, Graec. See Dr Heylin's Respondet Petrus, on this matter; And his Theologia Vet [...]erū. l. 3. c. 6. p. 458, 459, 460. Even of old, there was used in the Greek Church as full a form, as any the Church of England useth. It's true, it was not written, nor set down in their Ritual, but delivered from hand to hand, down to these times, and constantly used by them in their private Absolutions. For, when the Penitent came to the Spiritual man (so they called their Confessour,) for Absolution, intreating him, in their vulgar language, [...], I beseech you, Sir, absolve me! The Confessor or Spiritual man, if he thought him fit for pardon, answered, [...], I absolve thee.’ So that, if our confession and repentance be heartie and serious, this Absolution is effectual, as if God from Heaven did pronounce it. 6. His Texts (levied to serve against this truth) are (the two former, 2 Cor: 2. 6.—and Gal: 6. 1.) for our assertion, as speaking of persons under the Censures, to be absolved by the Church, that is, by the Governors of it, in an authoritative way; by absolution freed from Satan, to whom he, in the former place, was delivered, 1 Cor: 5. 5.—Excommunicate, put under the Censures (so, that satisfies his third Scripture.)) And, his fourth, Mat. 18. 18. musters under us, as is visible above, in this Paragraph.
To the next (Sixty first.) That the Communion is appointed, to be given, when a man is sick at home, and in the time of Plague, &c. upon special request of the diseased, at what time the Minister alone may Communicate with him. Where saies he, such a Communion is Rubr: at Priv: Com: not warranted by the Word, and cannot but be Popish, both in the end and manner. Answ: 1. It's warranted by God's Word, for the manner, S. Mat: 18. 18, 19. For where two, &c. are gathered together in my name, there am I, &c. Communion is, also, 'twixt few Cae [...]erùm non obstat hoc quo m [...]n [...]s agro [...]us aliquis simul cum domesticis suis, aut certe simul cum Pr [...]s [...]yter [...]s & Diaconis communicet. Est [...]n. Communio e [...] am inter pau [...]os, Grotii Annot. ad Cass desolitariis Missis.. 2. 'Tis not Popish, because with them (Papists,) the businesse is transacted solely and solitarilie by the Priest. 3. The Council of Trent's Vote eatenùs is good Protestancie, See Grot. Animadv. in Animadv. A. Riv. de sol. miss p. 5. when it wishes, that, in every Masse, the faithful communicate also in t [...]e Sacramental perception of the Eucharist. 4. Neither can the end be Popish or unwarrantable: for, it expressing the Churche's great care for the sick, that nothing may be wanting, on her part, for the saving of his or her soul, hath the Authoritie of the renowned Nicene Conc: Nic: Can: 13: Cod: Ʋniv: E [...]cl. See Counc: of Aurange c. 3. Synod (older, sure, than Poperie) in [Page 140] these words: ‘To every one that is ready to depart the World, let the Bishop after examination impart the H. Eucharist, if he desire it, adding, that this is the antient law, that if any one depart this life, he be by no means deprived of the last and necessarie viaticum, voiage-food or provision, which is none other but the H. Communion, as is evident.’ Whereby appears, that, of the Puritan, and their Extract's imputation of Poperie, at every turn, we may say what the admirable Hooker L. 5. § 71. p. 379. saies of imputation of Papist, and the breeding of superstition (so frequentlie, but so groundlesselie charged;) They are now become such common guests, that no man can think it discourteous, to let them go as they come. To which answers that of another most excellent Personage; View of Direct; Sect: 39. p. 36, 37. Superstition is a strange Ʋbiquitarie, readie to fly and affix it self to any thing, they will have it. And, that it is, no way, (what yet he pretends) contrarie to the nature of a Communion, appears as evident. 5. It's false (what he saies,) that the Minister is tyed to go; it is (in the Rubr:) may, not must, and, that, upon request. 6. It's untrue (what he pretends, too) that this is contrarie to 1 Cor: 10, 11. which equallie discharges all care of Visitation of any sick, by any persons. 7. The Priest is not to go, unlesse he find himself bound in conscience, or can secure himself from infection. 8. 'Tis no way contrarie (another of his pure pretences) to the Rubr: in the end of Pub: Com: that requires greater numbers in other cases, which can't be done in this, and, therefore, is not required, here. And, now, after all this goodly exception, we may cry:
To his next (Sixty second,) Appointing singing at Barials, which, saies he, is contrarie to Jam: 5. 13. Answ: 1. Singing is as seasonable in grief, as in joy, in as much as it, admirably expresses, or represents the turns and varieties of all passions, whereto the mind is subject. And, our own experience prompts us, that, at some melodie we are more inclined to heavinesse and sorrow. 2. We sing, even here, upon the score, and out of the affection, of joy, and triumph, in consideration of a beatified Resurrection from the squalors and dishonesties of the grave, I am the Resurrection and the Life (some of the words we sing.) So that it is a holy insultation over death; O Death, where is thy sting, 1 Cor: 15. 55., &c. And, therefore, thanks be to God, who giveth us this victorie v. 57., &c. 3. S. Chrysostome represents Hom: IV. in Heb [...]: this, to be the usage of his times, when he mentions bright torches as of Championt, [Page 141] and Hymnes of glorification, all which, saith he, are expressions of Joy, whereby in a sacred valour we laugh at death, whereas, continues he, if we be dejected and à la mort (as they say) we calumniate and put a disreputation on the death of Christ, whereby he hath vanquished death See S. Jerome Ep. 30. ad Ocean. de Fabiold. See also Dienys: Eccl: Hier. c. 7. par. 1. mentioning Hymn [...] of gratulation to God, upon this occasion.. 4. I would ask, Whether David, in time of sorrow, never composed one of his holy Odes, and then played it to his Harp? 5. Among the Jews and Heathens their Ceremonies of Burials, these two there were, to augment grief, first Minstrels, who, with their sad tunes, inclined the affections of the people to mourning (which asserts what I said first, on this matter,) with pipes Majoris aetatis funera ad tubas proferre solebant: minoris v. aetatis ad tibias, Servius in Aeneid. l. v. Tibia cui suetum teneras deduce [...]e Manes. Lege Phrygum maestà—Statius, Thebaid: l. 6. v. 121. and trumpets: secondlie, women Called▪ praef [...]ca [...]; quasi in hoc ipsum praefectas. See Godwin's Jewish Antiq. l. 6. c. 5, p. 211, 212. hired, to sing at Burials, for the same purpose, P. Jerem: 9. 17. S. Mat: 9. 23. 6. To the place of S. James; We sing not, as we are afflicted, but as we are merrie, upon the stock or account above-said; and, thus, by our Prayers, and singing of Thanks givings, in a time of complicated joy and sorrow, we perfectly fulfil the H. Apostle's Precept.
To his next (Sixty third,) That (at Burials) we say, The soul of our dear Brother here departed, of everie one buried, adding, that they have a large faith, that can believe, that all they burie are such. Answ: 1. Yes, because some are dear Sisters. 2. Why do's he not mention that terrible Mormo and rock of offence [in sure and certain hope of resurrection to eternal life,] said over every one, that is interred? Which if he had, then 3. we would say, that such words are the voice and censure of hope, and charitie, not of certaintie and confidence, in as much as it belongs not to us, but to our B. Lord, in the last judgment, to distinguish the Goats from the Sheep S. Mat. 25. 32.. A charitable over-weening is, certainly, better, than a censorious, stark, rigid uncharitablenesse See Bishop Hall's Apologie against Brownists. Sect. 44. p. 568. Go and learn how much better it is, to call them our Brothers, which are nor, in harmlesse over-weening and over-hoping of charitie, than to call them no Brothers which are, in a proud and censorious uncharitablenesse▪. 4. A wicked man may be called dear to us, as such, though not in a Christian consideration (and yet, even in such a consideration, by virtue of the common Band of Christianitie, they [Page 142] ought to be (somewhat) dear to us;) and a Brother he may be called, as well as they are called Saints, (and the appellation is very usual in Scripture,) that are such but in profession. 5. The Church designed and hop'd (and accordingly, incomparably provided) as otherwise, so by a vigo [...]ous execution of Displine, Excommunication, &c. (And note, that 'tis onely such a certainty, as hope admits of,) to make all her Members holy, and then these words were very apposite; and when her Children degenerate, it may (I humbly, and under correction, suppose) not be unlawful, to leave out the [dear,] and [eternal life.] 6. Notwithstanding his scoffs, we shal be ready, to count him, and his fellows Brethren, semblably as the Catholicks did the Donatists, equally enraged against them, th [...]ir Worship, their Churches, as these are against ours.
To his Sixty fourth, Our Reading and Praying over the dead, without any Command or Example in Scripture. Answ: 1. 'Tis well, 'tis not praying for the dead, or to the dead, the sottish imputations of non-sense-malice, so clearly confuted by the Prayers, then, used. 2. So long as the contrarie is not prescribed or commanded, (as-for example, that, if it be good, must be resolved into command,) we are very safe, as ha's been, abundantly, made good, above. 3. How if we want not the example of the Jewish and Christian Church, in this matter? For, though it be not recorded in Scripture, there might be such things; for, while the World stands, (saies Hooker Eceles. Pol. l. 5. Sect. 75. p. 403. (See h [...]m, also, l. 3. Sect. 7. p. 95.)) they shall never be able, to prove that all things, which either the one or the other (Jewish or Christian Church) did use at Burials, are set down in holy Scripture, which doth not any where, of purpose, deliver the whole manner or form thereof, but toucheth sometime one thing, and sometime another, which was in use, as special occasions require any of them, to be either mentioned, or insinuated. 4. Were it so as is pretended, we demand, hath Christ so deprived his Church of judgement, that what Rites or Orders soever the latter Ages thereof have devised, they must, needsly, be inconvenient? 5. It's probable, Id. ib. that the Antient Jews had, heretofore, (in regard the Modern ones have, now) a Form of Funeral-Prayers, not borrowed ( [...]e may be sure) of the (hated) Christians. 6. It is Mr Hooker's complaint ib., in this instance, ‘That, in these miserable daies, under the colour of removing superstitious abuses, the most effectual mears, both to testifie and strengthen true Religion, are plucked at, and, in some places, even pulled up, by the very roots.’
To his Sixty fifth, That in Churching of Women, we applie Ps: 121. to the Woman, which is meant of the Church of God. Answ: 1. The Psalm was penned See Grot: in Ps. 121. (and, accordingly, is mean't,) concerning the time, wherein there was War with Absalom. 2. Why not thus appliable, as well as what was said to Joshua Josh: 1. 5. in particular, should be applied to every faithful Christian, Hebr: 13. 5. For he hath said, I will never leave thee, &c.? 3. Why not as well as the Psalms of David and Asaph applied to Hezekiah's time, and the Churches case then, 2 Chron: 29. 30. though the occasions of both states were not the same, and accordingly the expressions not (all) equally sutable and proper? 4. By this use of the Psalm, at this time, is not intended, to persuade, that it was penned for this occasion; but because it (at the beginning) tells the Woman, that all her help comes from God, &c. the body, also, thereof being very pertinent and fit, as is made apparent, in the Rationale p. 358., in Churching of Women. 4. If the Churching of Women be questioned by any (as by this Author, I do, here, find, it is; being, also, (in good time, no doubt!) left out in the Directorie;) the Reader is heartily refer'd to a most satisfactorie and most excellent Discourse of it, in the View of the New Directorie Sect. 43. p. 39, 40, 41.. 6. And, yet hear, in this matter, the meek Hooker: L, 5. Sect. 74. p. 400. 401. ‘It's but the overflowing of the gall, which causeth the Womans absence from the Church during her time of lying-in, to be traduced and interpreted, as though she were so long judged unholy, and were thereby shut-out or sequestred from the House of God, according to the antient Levitical Law. Whereas the very Canon Dist. 5. c. Haec quae in lege, &c. Nune autem statim post partum Ecclesiam ingredi nonprohibetur. Leo Constit. x. Quod profectò non tam propter muliebrem immunditiem, &c. Where s [...]e two or three excellent Reasons of this Abstention. it self doth not so hold, but directly professeth the contrarie—although her abstaining from publick Assemblies, and her abode in separation, for the time, be most convenient. But the Old and New Disciplinarians’ will needs set up Scholes of Ingratitude.
To his Sixty sixth, That the Woman is enjoyned, to offer her accustomed Offering. Where saies he, Is not this, to bring them back to the Law of Moses? Lev. 12. Answ. 1. I have already accounted for Offerings, and proved them Christian and lawful. 2. Not every Concerning Oblations, that some may become due by Law or Custome, see the lea [...]ned Editor of Bishop Andrewes on the Commandements, Add. 28. p. 308. [Page 144] imitation of Ceremonies and Usages among the Jews is now unlawful, but, contrariwise, many of the Jewish Ceremonies were imitated by Christ himself, under the Gospel, as the above-said excellent Doctor In his IVth Quaere. ha's abundantly shewed, in the place afore-cited, out of that excellent Protestant Paulus Fagius's Notes on the Targum. 3. When we come to give thanks for some extraordinarie blessing received, then 'tis requi [...]te, and reasonable, that, not onely in word, but in deed, also, we should thank God, by bringing a Present to him, as is required, in Ps. 76. 11. 4. To his reproach of leading cap [...]ive silly Women, if he be not conscious to whom it belongs, let it even vanish, as no concernment of ours.
To his Sixty seventh Unw: The mention and approbation of Lent and Penance, where he saies, that these words are as honey, &c. to the Papists, and that it was not so from the beginning. Answ: 1. Our Lent imports no more, than a Spring-Fast (Lent, in the Saxon, being Spring) and the Jews (the People of God) had (herein a fair precedent for us) their publick, set, anniversarie Fasts, as the great Day of Expiation Levit. 13. Is. 58. Jer. 36. 6., &c. instituted by God, and some instituted by men (yet, constantly, observed,) as the four mentioned in Zech: 8. 19. and Christ's Disciples were to fast See S. Mat. 9. 14, 15. S. Mar. 2. 18, 19, 20. S. Luk. 5. 33, 34. 35., when he was taken from them, that is, ever since his Asscension, &c. so that, (without need, to adde many other most obvious indisputably satisfactorie proofs) Fasting in general, nor set See Luke [...]. 36. 38. Acts 10. & 13. publick annually-recurrent Fasts cannot fall under a just reproof. 2. As this will conclude our Lenten-Fast lawful, so that, will appear, farther, so to be, by the occasion of it, which was the imitation (so far as we can reach That we might, as far as we are able, conform to Christ's practice, and suffer with him, here, that we may reigne with him, hereafter, S. Aug. Ep. exix.) of Christ's example of fourty Daies abstinence S. Mat. 4. 2.. Whereupon saith S. Jerome Ep. 54. ad Marcellam., We fast one fourty daies, in a fit or convenient time, according to the Tradition of the Apostles. To him accords S. Epiphanius, in making it an Apostolical Tradition. And, for the Practice of it, S. Basil Hom. 2. Je junio. may be spokesman for all the Antients, where he saies, that there was no Age, nor Place but knew it, and observed it See, in Doctor Fearley's Handmaid to Devotion, Of the Lent-Fast, in Lent's Devotion, à p. 588. ad p. 619. and p. 617, 618. 619. in Answ. to Quest. IVth is shewed, how our Lent-Fast differs from the Popish. See also Doctor Field of the Church l. 3. c. 19. p. 106, 107. and the [...] Dr Gunning in his most full and irrefragable Tract on this subject.. 3. For the Penance our Church mentions, [Page 145] 'tis that of the Primitive Church, (not of the Romish,) which had her Penance, as well as the Popish, though not the same: whereupon, it is, most ignorantlie (to say the best,) done of our Author, from Penance (in the general) common to both Churches, to make, as if we concluded their Church, to be the Primitive. 4. The Primitive Pennance was sackcloth, ashes, humicubations or lying on the ground, &c. which have authoritie from the Scripture, and the Churche's Practice of old. We have the Example of H. David for it 1 Sam. 1 [...]. 16.; And David (saies the H. Text) fasted, and went in, and lay all night upon the earth. On which words, saies Grotius in Loc., ‘Fasting, sying upon the ground [...]., squalor illuvies., lying apart from the Wife, vile garments, weepings are the aliments of Prayer, which all David, here, used, as appears in this v. & 20, 21, 24.’ See Isai: 58. 5. of the daies of [...]: Is it such a fast as I have chosen? to afflict his soul for a day As 'tis in Marg. Per diem significat exiguo tēpore▪ quid fit se affligere explicent sequentia, Grot. in Loc. (that is, a little time) to bow down his head as a bull-rush, and to spread sack-cloth and ashes under him? all which are mentioned as the usual Rites of Penitents. To, the same purpose we have, also, in the N. Testament, 2 Cor: 7. 11. a mention of the denial of themselves lawful liberties, by way of Pennance, for their inordinacies, when some had the Censures of the Church inflicted on them,— [...]; yea, what revenge? What the Practice of the best daies of Christ's Church was, in this concern, appears very clearly by S. Epiphanius against the Heretick Aerius Haeres. 75. Concerning the service and long Penances of the Primitive Church, see Grot. Discuss. where he shews, how much otherwise (i. e. how tenderly) the Calvinizers deal with notorious offenders, than the Antient Ch. did.. 5. By all this it is more than manifest (in spight of his contrarie avouchment,) that, ab origine fuit itá, it was so from the beginning.
To his Sixty eighth, That our Book saies, That (Godly) Discipline is much to be wished for; where saies he, is not that to wish Penance and Poperie? Answ. 1. If it be a Godly Discipline, it deserves to be wished for; and, that it is not, as he ha's not, so he (nor those of his combination, in these matters) shall ne're be able, to prove or evict. 2. We wish for the Primitive Penance See Hooker l. 5. § 71. p. 154.. Which 3. is ill joyned with Poperie. 4. As to the word, Penance, it is of it self a good word, the very same with penitence (whence 'tis corrupted or contracted.) 5. The place in Mat: 3. 8. is (verbatim) thus translated: h Do (or make) therefore fruits worthy of repentance, penitence, or [...], &c. penance. The old Latine Translation, (which is elder than Poperie, [Page 146] and ha's the approbation of many excellent Protestants See John Boys of Ely, Vet. Interp. cum Bezâ—collat: published by Mr Sandcroft: & P. Fagius Praef. in Ve [...]s. Chald. in Pentat. & Dr Walton's Pref. to his Introd: ad Lect. ling. Orient. p. 80. 81. where he cites Beza, de Dieu, Casaub [...]n, G [...]otius commending this Translation.) uses poenitentia, not resipiscentia, to translate [...]; & [...], it translates, agite poenitentiam▪ and that is the phrase of Antient Church-Writers. 7. In that Office or Service (whereout the Exception is made,) the word, repentance, is three times used, once more than, pennance. 8. When he excepts (in Marg:) here, to the Curses (in the Commination) out of Deut: 27. as being no part of the publick Worship, to be performed by the Priests, but onely done on Mount Ebal by four of the Tribes onely, and (concluding,) therefore, not fit for the Gospel-daies. Answ: 1. A Rite supported with such a Pattern or Precedent do's not, sure, deserve to be condemned. 2. 'Tis answered, that the place is a Type of the Day of Judgment; that, as all the People were to say, Amen, at their entrance into the Earthly Canaan) to the Curses denounced against the wicked; so all the Saints, at their entrance into the Heavenly Canaan, are to say, Amen, that is, to approve of the condemnation of them See Dr Savage's Reasons shewing no necessity of Reformation.. 3. To avoid which condemnation, hereafter, it imports us, to condemne our selves, here. That, therefore, men may so do, may be brought to humisiation, contrition, self-condemnation, and exsecration of their sins, is this (powerful) Is not that her (the Ch. of England's) Exhortation [...]n the Commination) be ginning at [Now seeing that all they be accursed, &c.] so divine a delivery, as the like in brief can scarce be shewed in the writings of any Church, or of any Writer? Is it not worthy to be most often read of every man, woman and child? &c. And a little above; Doth she not in a most wonderful divine manner declare as it were the summe of the everlasting doctrine of Jesus Christ (in that Exhort.?) Edm. Reeve's Christian Dovinitie, &c. c. 61. p 177. means of moving sinners to repentance (being denunciations against particular sins under the Law, attested by the People with an Amen of acknowledgment, onely that every such offender is by the Law cursed, and which, without their acknowledgment will be true to all irrepentants (and therefore, nothing of cursing or imprecating, as ignorant men, but tender over their sins, conceit,)) inordered by the Liturgie, as an awakener of such and all others, out of their securitie, and to hazen them to make out to the putting in practice all Christian means of repentance, &c. 4. After this, we may dare to demand, why this should not be exemplarie to the times of the Gospel, which is both a Law Christus non tantum ut Redemptor, cui omnes fidant, sed ut legislator cui obediant, Conc. Trid. Sess. VI. can. 21. The Christian Religion was called in the best times of it, Christiana lex; and the Bishops, Christianae legis Episcopi. And, all the antient Fathers liked the term well; and took it upon them, Bishop Andrews, Serm▪ XVII on Nativ, on Ps. 2. 7. p. 162., and has most formidable curses to all unreformed pertinatious [Page 147] sinners! 4. They were the Deut. [...]7. 14, the Levites] that is, some of the Priests, the Levites, Josh. 8. 33 their Office was to teach Jacob God's judgment, and Israel his Law, Deut. 33. 10. and is the solemn blessing was by the Levites usually, Deut. 10. 8. so here the curses were by the [...] pronounced to the people, A in sworth in Loc. Priests the Levites (as appears, v. 14.) that were the onely men, who were designed, to curse. And, the ordinarie denunciation of Curses, in time to come, was charged (as a Seruice, especially incumbent on them) upon the Levites alone, of all men.
To his Sixty ninth, The having of two pieces of Latine in one of (the last) Prayers after the Communion-Book. Answ: 1. How knows he, that this Prayer was made for the ignorant? and, sure, for the knowing, 'tis as lawful to pray in Latine or Greek, as in English. 2. These Latines are Englished, and, so, are as lawful to be said, as Abba, Father; and, so, also, even the ignorant may pray them with understanding (of the sense;) and, so, again, not contrarie to his Text 1 Cor. [...]4.. 3. There's nothing like Papistry, in the whole Prayer, and therefore 'tis horrible uncharitablenesse, for using two or three (very Evangelical) words of an innocent common Language, to infer, that the user died with the Faith of Papists in his heart. [...] S. Jude v. 10.. 4. When, upon the Title of the Prayer [A Prayer to be said, &c.] he ha's this Observe [mark, not prayed,] the man, sure, is owner of the Poet's Pindar. [...], to make such a very silly Exception, which lies equally against Scripture it self: When ye pray, say S. Luk. [...] See S. Mat. 26. 39, 42, 44 S. Mar. 4. 39. Luk. 22. 42..
To his last, That that piece of the Litanie (which was in K. Edw: IV▪s Liturgies, 1st & 2d & in the Litur. so K. H. [...]'s time; See A. B. L [...]ud's Speech, in Star-Chamber p. 35. viz. From the Tyrannie of the Bishop of Rome, and all his de [...]estable enormities, good Lord deliver us! is left-out in ours. Answ: 1. It was so in Q. Elizabeths time also, and so, no Innovation or Popery chargable on the Renowned William Laud, L. A. B. C. or the (so by-named) Ganterburians, as was the cry of Mr Burton and his [...] & [...]. 2. It was left out, upon conceit or belief, that it was (as, sure, it was,) a very great scandal and offence to all those in England, affected to the Church of Rome, who are as apt, to take offence, now as then; and as much consideration is to be had of them, now, as then; scandal being, ever, to be avoided, [...] much as may be, and the matter being of no greater moment, than this (reallie) is of. Therefore 3. as it was done, then, of a good intent, so no man, at that time, was found, to quarel the doing of it, as our Author, [Page 148] after Mr Burton See Dr Heylin's Answer to Mr Burton, c. 7. p. 158., now, do's. 4. The Queen or King and Her or His Metropolitan, have power, to make such alterations as these, as is (I suppose) proved, above. 5. And, so, his malicious Question is satisfied, Whether it was liking to, fear of, or compliance with, the Pope? Neither so, nor so, nor so. 6. For his impertinent Sarcasme, I say, as S. Cyprian did, L, 3 [...]. Ep. 3 [...]. upon some such occasion, Non oportet me paria cum illo facere.
And, thus, I have done with his former Undertaking, and (clearly) shewed how weak and worthlesse it is. We, now, remove our Pen to the next.