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 a 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 Doctâ—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 b 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 c 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 't will 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 't was part of Dr Featleys Manifesto d 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 words our Margin * â—do in all â—umble and â—onscientioâ—â— freedom expresse my judgment â—â— highly approâ—ing yea and admiring since I lately perused it more seriouslâ— the piety prudence competency aptitude of the Liturgâ—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 a Compare the prayer which Beza used constantly before and after Sermon with the Geneva-Common Prayer Book See Mr Joh. Ball 's Tâ—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 â—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 Gulâ—elm Apollonii his Lâ—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. â—ossidoniâ—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 make sundrie that shew a 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 't is but turning the heads of Prayers laid down direction-wise in the Directorie into a formal Prayer which the Composers suspected would happen and the matter 's done without any more â—-do 3. The Liturgie is complained of b 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 c Nor doth the Directorie secure any from lazinesse seeing nothing â—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 d 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
Common-â—rayer-Book that there was nothing in it but what was taken out of the Word of God or which was not against it being taken in a good sense Upon which occasion that Book was re-surveyed and in the particulars subjects to cavils or contentions corrected 3 Gilbertus's e Preâ—um fol. 302 312. a German who in a Book of his published many years since propounds our Book of Prayer for a Sample of the Forms of the Antient Church 4 Alexander Alefiut's a learned Scot who translated it into Latine in K. Edward's time where by the way our Book is observed to be translated into more languages than any Liturgie in the world again whatsoever it be 5 Peter Vermilius surnamed Martyr-his who was also one of the Compilers of it in the above-said pretious King 's time 6 Gualter's and the Tigurines-theirs 7 The Strasburgians-theirs and even a Our Service is good and godly every tittle grounded on holy Scripture and with what face do you cal it dark nesse look if any thing be blamable in our Service-Book 8 Deering's who in his Defence of Bishop Jewel against Harding defending this Venerable Book against him calumniating onely in general and calling it Darknesse c. Yea 9 b See Troubles of Frankfort p. 30. Calvin's himself who when from Frankford he had received an odious malicious account of many particulars in our said Book as will be acknowledged by any that shall compare and confront the narrative in that matter with what he finds though he who as Arch-Bishop Williams would say and 't is visible had his tolerabiles morositates were so far esmoved as to call them ineptias follies yet he added the Epithete of tolerabiles that though such they were yet tolerable c I might add also the mention of H. Grorius who was known to be a great admirer of the Church of England â—â— setled under K. Charles I. and other Princes of H. M. See Dr Hammond's Continuation of the Defence of Grotius p. 29. Who that he also highly reverenced Mr Hooker appears by his Letter to Dr Casaubon Hereto we not amisse nor very uncoheringly annex 10 Peter du Moulin the Father his interpretative testimonial of it who as his worthy Son gives us d Letter of a French Protestant to a Scotishman of the Covenant p. 28. lin 17. the Storie being in London in the year 1615. and observed withal by some discontented Brethren that the Reverend man was highly favoured by his Majestie King James who sent for him they came to him with a Bill of Grievances to be represented to the King which saies the Narrator my Father having perused returned it to them again saying That the exceptions were frivolous e In A. B. Bancrofts Sermon at Pauls on 1 John 4. 1. See also E. P 's testimonie mentioned in a Pref. to Arch-bishop Cranmer 's Book of Un written Verities And Bishop Ridley 's words which he thought should be his last against Knox a man of nature too conteâ—tious c. their quarrels and perverse exceptions to the Book-Yet saies the H. Martyr he cannot soundly by the word of God disprove any thing in it Take also that very popular Preacher Mr Baxters f See his Book of Disputations concerning Church-Government dedicated to Richard P. of somewhat a like nature Who hath Printed his expresse approbation of sundry things in our Service-Book and Church-Politie as Organs Ring in Mariage which were and are matters of strange dislike stick with them like meat offered to an Idol to his dear Disciplinarian Brethren as also who professed as himself hath attested in Print g In Post-script to Ep. before his Vain Religion of the formal Hypocrite to Dr. Gauden That the â—iturgie was unquarrellable as to Doctrine taking things in a candid sense h Well imployed therefore were the Assemblers when they attempted to correct Magnificat reform â—ur Articles and the Reasoners for Reformation when they corped at so many severals in the Doctrine of the Ch. 5. Consider what that most religious and blessed Martyr-Prince K. Charles I. hath delivered about this concernment in his most Excellent and Divine Soliloquies a Meditation XLV mihi p. 124 125. As to the matter saith â—e contained in the Book of Common-Prayer Sober and Learned men have sufficientlie vindicated it against the cavils and exceptions of those who thought it a part of pietie to make what profane objections they could One instance may be mortal sin in the Litanie and deadly sin Articles of Rel. Art XVI against it especially for Poperie and Superstition wherein no doubt the Liturgie was exactly conformed to the Doctrine of the Church of England and this by all Reformed Churches is confessed to be most sound and orthodox 6. Consider the admirable unanswered indeed unanswerable labour of a Member and Son of our Church who hath most learnedly and satisfactorily answered all the little and great exceptions and charges to and of our Book levied and exhibited by the Disciplinarians in all their Pamphlets or Pasquils gathered together by him Of which Authour and book now under mention the Reader shall pardon me to annex very much to the interests of our cause the words of the choicely learned Dr Meric Casaubon b In his Vindocation of the Lords Prayer p. 81 82. In very deed saith he such is my opinion of that incomparable Work that did not I believe the World that is the greatest number of men really mad in the true Stoical sense and that it is some degree of madnesse especially after long Wars confusions and alterations of States to expect it otherwise I would perswade men that have been buyers of books these 15 or 16 years to burn one half at least of those books they have bought they were as good do so as sell them for nothing and betake themselves to the reading of Hooker not doubting but by that And that incomparable Hooker concerning whom I may much rather sâ—y than of hiâ— Woâ—ks of whom it was said and made by Paulus Thorius Praeter Apostolicas post Christi tempora chartas Huic peperere libro secula nulla paâ—em Mounâ—â—gu's Gagg p. 324. time they had read him once or twice over accuratelie they would thank me for my advice but God much more that put it into their hearts to follow it 7. Consider what was said and hath been admirablie and unanswerably mâ—de good so far as his design led him by another Person c Dr Hammond View of the New Directorie Pref. § 3. of our Church a great Saint of a most Heroick most Primitive pietie as well as mighty most sterling judgment and most diffused researched learning That ever since the reproaches of men have taken confidence to vent themselves against this book the English Liturgie there hath nothing but air and vapour been vomitted out against it objections of little force to conclude any thing but onely the resolute contumacious either ignorance
or malice of the Objectors Whereto may go affixt that of a most elegant Pen attesting consonantlie that the book is of so admirable a composure as that the most industrious Wits a Vocabula penè syllabas expendendo saith Alesius the above-mentioned learned Scotcâ— man of its enemies could never find an Objection of value enough to make a doubt or scarce a scruple in a wise Spirit 8. Consâ—der what is most notoriouslie certain that this very Liturgie hath been a continual float oâ— tide of joy and delight to all true Englishmen to see and observe the prosperitie and flourishing of this Church in a perpetuall swelling and growth ever since the establishing of that Protestant Liturgie and Religion together An Italiaâ— Protestant for Religions sake flying his Native habitation and inquiring where he might best settle himself family was by a grave and learned Divine in Germanie advised hither with this recommendation that If God had on earth e're a Church triumphant it was the Church of England Dr Na. Bernard in hu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. from Mr Calendrine p. 5. among us till at last it was grown to such an height as was certainly never heard of in this Kingdom or in any other part of Europe also for these many hundred years b View of the Directorie c. 2. p. 49. See what Radzivil 's Son of Poland and a Nobleman his Governour thought hereof in the Life of Bishop Morton writ by the worthy Dr Barwick p. 77. But then the calamity brake in upon us when the fashion of the structure not pleasing some capricious builders they like Ahaz when he had been at Damascus c 2 Kings 16. 10. having grasped an undue power must needs have the building altered or quadrata mutata rotundis d See Mr J. Maâ—tin 's late choice Sermon called Hosannah p. 6. Whence Spanhemius called the English Ocellus ille Ecclesiarum c. Ep Ded to A. B. Usher c. before Dub Evan 3. Vol. must needs Genevize or Scottize unnatural Englishmen for Discipline and novel models of Worship when they had the best and primitivest in the World in England 9. Consider that though the thick-shoo'd rupices and barbari as the last-cited ingenious person enstyles them lay the â—nglish Liturgie under their feet now when there are abroad so many Demogogues and Sect-masters especially considâ—ring and courting the multitude in order to their proselyting them to their several divided imaginations and novell caprices yet certainly they will never passe muster for good and competent Judges or Estimatours of things Populus dicit ideò errat e Tradere turpi fasces populus Gander eosdem colit atque odit Seneca in Hippolyto And these our new Antiliturgical Masters can have the complaisance of no more priviledges in this concern than is the acquisition of the very worst of Papists in the Church of Rome I mean the Jesuites who most of any other division in that Communion influence and sway with that People 10. Consider that as the Disciplinarians loaded our Ltturgie and Politie with the ugly besmooting appellatives of Popish Antichristian c. So their very loose illegitimate Establishment intended hath very plentifully heard in the same kind of language a Ut quod quis fecit patiatur jus erit equâ—m as is visible in Mr Edwards's three Parts of Gangrana in the Preface to the Book intituled John Baptist and innumerous Anti John-Presbyter-Pieces b See also a book written by Mr John Spittlehouse entituled An â—mbleme of Antichrist in his threefold Hierarchies of Papacy Prelacy and Presbyterie Also a description of the Trinity in Unity and Unitie in Trinitie of their Lord God the Pope in his Holinesse Deitie Otherwise Rome ruinated by Whitehal or the Papal Crown demolish't containing a confutation of the three-degrees of Popery viz. Papacy Prelacy and Presbyterie c. And the whole sort of Sectarian anti-Liturgists that have so virulently begnawn our Liturgie Greenwood Robinson Johnson c. in themselves or followers have had parallel or semblable high and vehement dislikes to their compositions Which truly it is easie even very soberly and groundedly to tax or charge with defects or faults that will never be rationally and satisfactorily defended or made good by but onely referring to or transcribing some part of the so oft praised View c Especially ch 3. p. 82 83. c. c. Bishop Taylor 's Preface d Sect 46. Where he shews the great imperfection of the Directorie in one and thirty particulars to his Collection of Offices or Bishop Andrews's Sermon of Imaginations though preached long before the birth of the Mushrome 11. Consider that â—hereas the Puritan and Sectarie will say that the Composers of our Liturgie were indeed good men the Composition also good for those times and considering that crepusculous imperfecter light they then had but that were they now alive they are perswaded say the Directorians e Pref. to Directorie they would joyn with them consider for this â— say that our B. Reformers those of the first Reformation in Queen Maries daies flying and living in Frankford met with and saw the exceptions or objections that have been ☞ produced and exhibited by our new Reformers and yet gave not place to them no not for an hour were not at all soon or late shaken in mind or removed from their stedfastnesse by them but maintained the Book against them all and after in Q. Elizabeths flourishing Reign it was ordained and enacted that it alone and none other of others devising no other way of open Service should be used under penalties f See Act for the Vnifâ—râ—ity of common-Common-Prayer See Dr Heylin's Historie of Liturgies notwithstanding all the objections of the dissentient Frankfort Brethren g Passionate Mr Knox witâ—ingham c. all their new models notwithstanding III. For Episcopacy praeliminarily and referring to what according to my poor ability the Reader hath presented unto him in the last part of my Book Consider 1. The Challenge of that most profound most candid modest man Mr. Hooker a The Augsburg Confessâ—onists there and in their Apology for that Confession cap. de Ord. Eccl. and in their Colloquies at Wormes and Ratisbon and diverse of their Books besides are for the Order of Bishops We require you Disciplinarians to find out but one Church upon the face of the whole earth that hath been ordered by your Presbyterian Discipline or hath not been ordered by ours that is to say by Episcopal regiment sithence the times that the blessed Apostles were here conversant There precedes A very strange thing sure it were that such a Discipline as ye speak of should be taught by Christ and his Apostles in the Word of God and no Church ever have found it out nor received it till this present time contrariwise the Government against which ye bend your selves be observed every where throughout all
5. I have considered the dayes of old the years of ancient times Quamvis de Scripturà Canonicâ non proferatur exemplum c. Though example be not brought out of Canonical Scripture yet we hold the verity of those Scriptures when we practise this which hath pleased the Universal Church commended to us by the Authority of the same Scriptures S. Augustine contra Cresconium â—itante Grotio in Voto pro Pace Ecclesiae ΛΕΙΤΟΥΡΓΙΑ ΘΕΙΟΤΕΡΑ ΕΡΓΙΑ OR LITVRGY A MOST DIVINE SERVICE c. HAVING by a Preface to the Reader either accounted with our Authour about his Epistle or therein refer'd to the Book wherein it is satisfied more distinctly what next insues like something Prefatory being collections out of Smectymnuus as indeed a great part of the little strength of his Pamphlet seems to be of that extract and the naked heads that another semblable Disciplinarian or Sectarian Piece proceeds upon what is out of Smec being for substance and sometimes also in termes respersed in the slender maigne or body of the Paper-kite shall there be spoken to What is out of The Common-Prayer unmasked by way of heads or summarily will together with the entire piece whence we have these goodly extraits fall under prejudice enough and receive full and final doom from the Character that the above-cited learned man one of the worthy Prebends of Canterbury Doctor Casaubon hath pass't upon it in these words a Postscript to Epist prefix't to 's Vindic of the Loâ—ds Prayer â— â— 2 3. Since this was printed and ready to come forth a Book or Pasquil rather it is so full of railing intitled The C. P. B. unmasked c. came to my sight It is such a peece of exquisite Non-sense of groundlesse impudent Sophistry with bitter railing and much profane jeering all along that I must needs think they that have patience to read such stuff without detestation may as plausibly be perswaded to sing Ballads instead of Holy Hymnes and to think that men serve God best in Tap-houses The whole strength of the Book lyeth in this The Masse-Book Breviaries c. are idolatrous Popish-Books therefore whatsoever is taken out of them or may be supposed to be taken out of them because to be found there is Popish and idolatrous Now a good part both of the Old and New Testament besides the whole Book of Psalmes is to be found in Masse-Books and Breviaries is any man so blind that doth not see what will follow And is it not the same reason for many Godly prayers and forms not to speak of Ceremonies though it be true of them also that were in use in time of purest Christianity yet to be found in masse-Masse-Books and Breviaries Or is it the bare word Masse that turneth all into Idolatry Why might it not be a good word what ever it is now a thousand years ago Many ages are not yet passed when Canticles or the Song of Songs as it is in the Original was called in English the Ballad of Ballads Now many if not most Ballads we now so call are profane or ridiculous and that word now a word of Scorn therefore the Canticles or Song of Songs shall be no longer part of Scripture but meer Idolatry Certainly it must be granted that wise Governours see much more then ordinary men else such senselesse impious stuff a man would think would not be permitted to the publick This judgment of the above-named most worthy man may serve as for an Antidote against several poysonous passages in the Book ensuing so for a legitimate supersedeas to me and my Readâ—r for not looking into that so branded Scriblet and yet if it light into my hands seasonably I shall wash his face for him make some strictures upon the doughty Paper But we enter upon the Book it self which sets out with a Question Whether it 's lawfull for Magistrates Ministers c. to make stinted Liturgy and impose the same To which the Answer is by him given It is not Lawful Of which Negative the Reasons more than a good many follow no fewer than XXVII But before we annul his Reasons against we shall lay down some few besides what the Preface ha's of many of our own for a Liturgy and that imposed 1. The First is Because it is lawfull to compose and impose the Service of God But now the very notation of Liturgy speaks the Service of God and Liturgie was so called at first from serving or ministring to God For from Act. 13. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they were doing their Liturgie to the Lord as they ministred to the Lord say Ours the Fathers in all Ages have called the Service of God a Liturgie And then the composed service of God being perfectly lawfull that it the same should being imposed commence unlawful is abhorrent from all reason unlesse lawful Magistrates and Governours that impose it be found the onely unlawful things 2. The Second is Because that Liturgie which the Question before us styles also exegetically or explanatively Common-Prayer-Book containing and being made-up of Prayers Confession of Faith holy Hymns divine Lessons Absolutions and Benedictions it must be proved either that the severals are unlawful prayers confessions c. singly unlawful otherwise the Aggregate or the entire Form or Frame so compounded will never be concluded unlawful Or else that the imposing of these so many good things alters their nature and poysons them there remaining no third thing unlesse happely the intermixture of Prayses c. with Prayer can be supposed faulty Now there 's no man so forsaken of his Christian wits as to say any of the particulars in their separate consideration are unlawful acts or things and the imposing the performance of them by lawful Authority must not be deemed faultable for the reason even now alleadged which will receive more strength by and by the intermixture which is the last cannot fall under sober censure unlesse we arrive at that passe and pitch of Phrensie as to blame the like mixture in David's Fsalms which were a standing Office to the Jewish Nation not to speak of other pieces of Scripture nor the practise of many Ministers in their peculiar own prayers extemporal ones also if not especially nor even of this Authours own Effusions all mesled in this sort 3. The Third and last shall be Because Prayer is at least lawfull and to bind it on men to pray is lawfull Whence it may be concluded naturally and irrefragably to impose a Liturgy is lawfull For Liturgy is nothing but Prayer in such a mode dress accommodation or composure Now the mode not being prescribed in all Prayer by God it is left to private persons much more then to publick Ones men in Authority so to frame and reigle it for the manner the matter being supposed lawfull and good as shall seem best to their wisdomes and to impose the use thereof those on their Families these upon the Churches in their Dominions If
the more ought we to mark them the difference tending to the clearing d As Remit our debts is â—xpounded by Forgive our trespassâ—s of one word by another 3. To that part of the Argument that is drawn from the want of the Doxologie we easily Answer that This is as if we should say We ought not to celebrate the Eucharist because one of the Evangelists S. John speaks not of it We have diverse Psalmes which contain but one and the same subject as the XIVth and LIII notwithstand there is in one a Clause which is not in the other e See vers 5. of the xivth and vers 6. of the liii must we suppresse them both f See the worthy Treaâ—ise â—y Mr. Desâ—agne in Defense of the Lord's-Prayer suâ—joyned to his Tract on the Creed Obj 8. p. 3â— But again what if we say the Doxoâ—ogie was by after-Copies annexed out of the Liturgies of the antient Greek Church g See Pract Catech l. 3. sect 2. p. 292. See also the same Authour 's VI. Quaeres Quâ—re 1. p. â—â— in a case much like 3. His third Proof is That if it were given aâ— a Form and impoâ—ed it â—as a sin in the Apostles c. not to use it constaâ—tly but it appears not among the Apostles-their prayers that they used it at all Answ 1. A Negative Argument concerning a Fact which is not of the essence of Faith is not good We read not in the H. Story that the Jewes ever celebrated the year of Jubilee a Consider also that the double poâ—tâ—on of Elâ—as â—pirit pâ—omâ—sed to Elisha â— King 11 10. is not recorded as performed one of the greatest points of the Ceremonial Law yet without doubt they did it otherwise they would have been censured by God We read not that the Apostles ever baptized in the name of the Divine Persons named in their Commission b S. Matâ— 8. though we reâ—d of many baptized by them and others shall we sâ—y thâ—n that they did not baptize in this Forme A very Form of Blessing is prescribed by God Numb vi 23 c In this wise or in this set form say the Assemblâ—es Annot on â—his place c. Yet we do not find it in the whole Scripture It is more blessed to give than to receive iâ— mentioned Act xx 35. â—s one of Christ's memorable sayiâ—gs which yet is not found in all the Monotessaâ—on in none of the four Evangelists We might insist in many more such Iâ—stances out of the Old and New Testament if need were So that â—n our particular we should rather conclude Christ dictated this Form upon their desire and therefore they used it 2. Were it not so the Apostles were indued with a â—pirit which guided them in their Prayers as well as in their Doctrine But have we the same infallible spirit d See Mâ—â— Jean Despagne ib. Obs 7. p. 31. But 3. the learned Doctor Casaubon thinks the use of the Lord's-Prayer alluded-to in Scripture viz 1. S. Peter 1 17. This he deduces largely but we covet brevity Thus then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e Si cognominatis Patrem Beza ib. signifies if you call upon him as Father or If in praying you call him Father Then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that judgeth without respect of persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to every man's works by the Hebrew Idiotisme amounts to the sense of which art in heaven For proof of this he urges Ps vii 6 7. f See also Ps cxv 2 3. for their sakes therefore returne thou on high g Whereupon it immediatly follows The Lord shall judge the people i. e. to Heaven so the sense requires and all the Rabbins agâ—ee fâ—om whence God as-to the apprehension of men is supposed to absent-himself when he doth not execute judgment but suffers the wicked to prevaile The reason of this speech is heaven is properly The Throne of â—od h Ps lxvi 1. Now Thrones among men are chiefly established for and by Justice therefore when God's â—ustice appears not among men they suppose him for a time not to be in his Throâ—e i. e. in Heaven i See Doctor Casaub Vind. of the Lord's-Prayer p. 89 90 91 92 93 4 and lastly the miraculousâ—y-learned G. Cassander hath proved That to Christ's words in the Lord's-supper the Apostles added the use of the Lords ' Prayer a Eucharistia solà Oratione Dominicâ cum gratiarum actione primis temporibus celebrabatur S. Hierom affirms that Christ taught his Apostles to consecrate the Eucharist by the Lords-Prayer l. 3. contra Pelagium c. 5. S. Greg. l. 7. Epist 63. B. Bhenanus in Tert. de Coronâ Mil. Dominica Oratio habetur in omnibus Liturgiis See Mr. Lall's Tryall of the grounds tending to separation c. 2. p. 17 See Doctor Hammond's Copy of some Papers c. p 84. Sicuti quoque tota vetusta Ecclesia id semper extra controversiam habuit viz. Precationem hanc Christi non esse tantùm rectè precandi normam sed insuper quoque rite precandi formam Divines of Leyden in their Synopsis Theologiae disp 36. sect 33. See him in Liturgicis See also the learned Thorndike of Religious Assemblies p. 411. But when he 's pinched with the so-express undeniable words of S. Luke when ye pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say Our Father c. he Answers the meaning seems 't is but seems then to be that Christ sent his Disciples to the Direction given before Matth vi Answ Here is a miserable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shift For 1. We have proved that that is not onely a Direction but a Form 2. And in S. Luke's setting the words there is nothing that colours for a reference Do's Mr. P. do's any Author when he sayes vide videsis see look c. repeat the whole of what they have spoken in the place their Reader is remitted unto This is too piteous a device to detain us we pass on therefore To a Fourth Argnment for Liturgies Because it is lawfull to pray in set words found in Scripture He Returns three things 1. That to use the same words in Prayer out of the vehemencie and agonie and that by the Spirit as Christ b It was at three several times and with some interval or distance between each and which deserves a very considerable Remarke it was at his Passion which as all times of affliction was apt to subminister variety of words that our B. Lord went thrice saying the same words and some of the Prophets did at the same time is no ground for forming a Book without any such eminent impulsions of the Spirit But to this we say 1. That this Argument or â—nswer militates equally against all stinted Forms as Liturgies for if we may not frame prayer-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
t'other like our B. Lord between two thieves has been and is still crucified This Body of Objections is levied in part out of Smectymnuus under the high style of Godly and learned Presbyterian Ministers To which Character we shall say but this That Godly is oft the Badge of a Partie or Faction but Christ has given us a sure Characteristick S. Matth. 7. 20. And these we know by their fruits For the title learned it s a very modified one as applied to some men and there are that are learned as Curio was eloquent to the publick mischief b malo pubâ—ico 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Democrates Et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. Well the Issue of this Club of Divines is now again midwiv'd into the World to annoy truth peace and order 'T were well if the Antidote were republished also That the Children of this world too much so in some particulars might not be more diligent than the children of light But out it 's come with a strange Metamorphosis of a Hill c Areopagi for Areopagitae It was a constitution of those admired Sons of Justice the Areopagi p. 1. And this piece of incrudition is well I wis excused by citing of Chaucer 's writing semyramus for semiramis c See their Animadversions upon the Remonstrants Defence against Smectymnuus p. 6 or Street into a man Mar's-street or Areopagus put for the severe Judges that sate in the Place so styled After his Laudative and the enumeration of the particular Names of this zealous Cluster he produces their Arguments against our Liturgie whereof The 1. is That it symbolizeth or agreeth so much with the Popish Masse as that the Pope would have consented to the use of it might he but confirm it and that K. Edw 6th told the Devonshire-Rebels a Cambden in Anno 1560 contending for the Masse that though it seemed to them a new Service 't was indeed no other than the old and therefore if good in Latine good in English To which I say 1 and t is appliable to all his Reasons following that this and the rest are used onely ad conflandam invidiam and more to intangle or insnare weak people and breed scruples in their minds For to them that look at or behold all Liturgies as images or inventions of men forbidden in the second Commandement this Objection and the others that follow are perfectly inâ—â—gnificant in sober reasoning But more particularly to this and the following Reasons we say 2. that 't is childish to think that Truth is to be measured by its opposition to the Church of Rome's Religion and that the more distant we are from that Church the more truth we possesse 3 It is grosly false that it symbolizeth any farther with the Portuis or Masse than these agree to sound doctrine and devotion The matter thereof consisting of 1. Scripture-Readings in a known tongue 2. Invocation of God in the sole intercession or mediation of Jesus Christ and not 3. Upon Angels or Saints departed 4. For the living and not for the dead 5. The right administration of the Sacraments and Psalmodie Now are these things Popish Is the celebration of the Eucharist sub utrâque both with bread and cup in remembrance of Christ's death and passion b See the Office of Communion who by one oblation of himself once offered hath made a full perfect and sufficient oblation and satisfaction for the sinnes of the World is thiâ— J say any peice of the Masse or is not that in the propriety of the now-use of the Word put for what 's quite contrary to this 1 unbloody 2 sacrifice of the Body of Christ which the â— Preist doth â— continually offer up for the quick 5 and dead Whence it followes 4. That the matter is good and if the form of words should be allowed to be taken out of the masse-Masse-Book what the least blame can there be affixt on that Will expressions derived from even Heathens and used in a Sermon which to doe is very lawfull c See Bishop Andrewes 's Serm of Worshiping Imaginations p. 31 32. Egeon Askewe's Apologie for the use of the Fathers and secular learning in Sermons published 1605. Bishop King 's XLth Lecture on Jonas Dr Fleming saies my Authour in an Excellent Vniversity-Sermon determined it lawfull so saies he did Dr House against Dr Reynolds who upon this Sermon disclaimed the contrary opinion See all this in a little Book called A Brief View of the state of the Ch. of E. as it stood in Q. El. and K. Ja. Reigns by Sir John Harrington p. 153 154 155. See also Dr Chaloner's Sermons Serm on Tit. â— 13. p. 6. c. not being used for the expressing any evil or erroneous matter supposed and proved to be left out conclude the Sermon wherein they are respersed to be Heathenish or the device of an Heathen Whereon I frame this Dilemma if our Liturgie symbolize with the Popish Masse it do's so either in respect of the Matter or the Form Not of the Matter for that which duly brooks the name of Popish or as they 'l have it Anti-Christian the foul and grosse errours are expurged Not of the Form for order and phrase is not properly Anti-christian or Popish in that sense 5. The agreeing of our Liturgie with the Masse in all things but the crasse errours thereof speaks the Composers of it to have title to Christs blessednesse a S. Matth. â— 9. Blessed are the peace-makers or the peaceable for so the b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word will signifie which words are also a sufficient Warranty for any to endeavour peace to repair the breaches in the Church and to make c Psal 122. 3. Jerusalem a City which is at unitie in it self when it may be done without any breach of charity or wrong to Faith Well! say they what they will that hunch d Pacem utroque cubito proturbant away peace with both elbows and would have our divisions and quarrels e Qui aeterna cupiunt esse dissidia Votum pro pace Ecclesiae eternal as Grotius speaks 't is an amiable thing to live peaceably with all men as far as it is f Rom. 12. 18. possible and as much as in us is and to make no wider ruptures in Christ's seamlesse coat than is of rigorous necessity 6. About the Popes consent to the confirming ouâ— Lâ—turgie when I have Answered That acts of this nature or perhaps foâ— their turn at all points the Popes have been willing to multiply above what was required or necessary to gain consideration and honour and farther advantage to themselves let g Tryal of the grounds tending to separation c. 8. p. 152 153. Mr Ball tell them That the Papists can't sincerely approve our publick Service but they must condemn and detest their own their prayers in an unknown tongue their praying to Saints departed much more to feined Saints their receiving in one kind
in manifold Instances which who imitate will not easily erre For such Instances I refer to the Margine a Numb 6. 23. Hos 14. 22. Joel 2. 17. Num. 10. 35. illustrated as it were by H. David 's Commentary Ps 68. Deut. 27. 12. The Psalms also of David are for the most part liturgical as 92 intitled For the Sabbath Ps 95. For excitation to Devotion the fifteen songs of Degrees after Ps 119. and others very many as appears by their Authours Titles musical Instruments wherewith the publick worship was celebrated See also 2 Chron. 29 30. See the learned Thorndike of the service of God in religious Assemblies c. 7. p. 225 226 227. 2. Consider the Practice of the Jewes since the time of Ezra who constantly used set and Prescribed Forms of Prayer by way of Liturgy That certain Forms of Praying 18. in number which were at length enlarged to an 100. to be used in the dayly service which should be said every day by every one by Law or received Custome were instituted by Ezra and his House that is his Consistory his one hundred and twenty Collegues to the end that they might be learned by every man that so the Prayers of the unskilfull might be as perfect as of the most eloquent is the assertion of the learned Mr. Selden in his Notes b P. 411. 43 44. 49 50. on Eutychius the Patriarch out of ancient Records of the Jewish Nation To which instance or consideration belongs also the Samaritans Liturgy which the Jewes complained to have been taken away from them by the Emperour Adrian c Adde the Sedar Tehillim yet in use with the Portugal-Jewes and the Symbol Rambam which the learned Buxtorf affirms to have been taken out of the Liturgy of the Jewes 3. Consider that our Blessed Lord prescribed a Form as I prove and vindicate in the Book to His Disciples which that the Apostles afterwards observed in their holy Assemblies it is upon constat from Justin Martyr d Apol. 2. Tertullian e Apologet. c. 30. a learned and curious Antiquary and others recited by the most honest George Cassander in his excellent Work about Liturgies 4. Consider that there are exstant the publick Liturgies both of the Greeks or Easterlings where Popery never reign'd and Latins Apostles Fathers and their Successours which are for the most parts of them ancient and evidently report to us the usage of those golden times of the Church f See Pamelius 's two Tâ—mes about Liturgies and Cassander as above 5. Consider what infinite absurdityes and mischiefs will follow on the want of Liturgies and the permission or abandoning of publick Prayer to the dictate of the private Spirit as 1. that there will be almost as many distractions in the publick Worship as enthusiasms motions inspirations pretended of the Assemblers 2. That neither the idiote or he that occupies the place of the unlearned as we translate 1 Cor 14. 16. no nor yet the most skilfull will be able to say Amen safely to the extemporate and uncertain conceptions or effusions whether of prayer or thanksgiving 3. That the ignorant Plebs will be deprived of due instruction in things sacred and of God which for the most part is inculcated a Colos 3. 10. teaching and admonishing one another in Psalmâ— and Hymâ—s c. into them in the Liturgie publickly repeated 4. That the hungrie raw trashy and empty invention of every man will take precedence of the deliberate mature and weighty examinations and discussions of the Church 5. That the communion of Saints in joynt united supplications and confessions a thing as well most acceptable with God as most prevalent will be wholly voided and outed 6. That drowsinesse and non-attention will steal upon the hearers while they have no task no share in the service onely graze and stare and hang yawringly on the incertain pumping fluctuating endeavours and wandring moveable desultorie roving stragling confused wild spirit of the Prayer-inventor 7. That orderlinesse and decencie in the choice of such things as in the Sacred Scriptures are to be proposed to the Assembly or to be sung will utterly fall Now if Psalms and other Musical Pieces were to be poured forth with the same extemporary suddennesse an unbeleever entring into the Assembly would rather deem such worshipers to be mad than that he indeed saw His worship to be celebrated who composed and disposed all things in order number and measure 8. That the Church flatly against God's word would be necessarily drawn into Sectarisms and division when all is to be left to the gifts and arbitrarie various administrations of Ministers 9. That every man shall go to Church bound in the spirit and not know what supplications he shall make to God till the mouth of the Minister shall declare it by whom what-ever his gifts or faculties be the devotion of the whole Congregation shall be determined and concluded as to all publick invocation of God either for matter or form otherwise than as his perhâ—ps sudden conceipt shall minister unto him 10. That when by this means the Priest shall be generally beheld as the onely Minister of the Spirit where there is no other publick exercise of Religion but his arbitrarie administration the consciences of men being henceforth subdued to an awfull dependance on him shall find the Ministers like the Jesuites through the Soveraigntie they hold in matters of Religion to exercise an external dominion over their fortunes and estates also 11. â— a This eleventh Head it borrowâ—d from his truly most Excellent Majâ—sty in his Divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Medâ—â—aâ—ion XVI 〈◊〉 p. 127. And concerning scandalous passages and blasphemous expressions holy and learned men saies the rare Authoâ—r of the most exquisite View of the New Directorie would have addea and given in a large Cataâ—ogue of them did not spity and humenitie civilitiy and mercy to enemies restrain them p. 16 78. See also the Hist of Presbyt p. 124. That what the solitarie abilities of private men are many times even there where they make a great noise and shew the affectations emptinesse impertinency rudenesse confusions flatnesse levitie obscurity vaâ—n and ridiculous repetitions the senselesse â—nd oft-times blasphemous expressions all these burdened with a most tedious and intolerable length do sufficiently convince all men but those who glory in that Pharisaick way On the other hand Consider the conveniencie and benefits of a godly well-composed Liturgy as 1. that it is not onely a provision against ignorance but a necessary hedge b See Thorndike of Relig Assem p 405. mound or fence to the true Religion to ward off and keep out all mixtures and corruptions from a Church and for the retaining a common profession of all Catholick verities the law of supplicating giving law to believing c Ut legem credendi lex statuat supplicandi Gennad Eecles Dogm 30. Lex supplicandi est lex credendi lex operandi
canonici libri Canon or Rule is and has been in all â—ges of the Christian Church joyned read cited with the Canonical properlie or strictlie so called and yet it hath not been is not must not be thought to debase It. 5. What if I should say Master in so saying as in the Reason thou reproachest us the Geneva Dutch c See p. 6. of his Pamphlet Notes that fringe the Margine of the Bibles and the Directorie of his good Brethren or Fathers Conâ—â—er me Directorie 6. Nay what saies he by his own prayings and Pilpetings are not these intended for a Rule in conâ—unction with Gods pure Word to his Auditours and yet 't were well if these were onely imperfect as humane and not perfectlie Diabolicall too often 7. The Common-Prayer-Book is In the fourth Councel of Chalcedon the Book of the Canons as well as the Bible was solemnly brought in at the opening of the Council and called for to be read before them as occasion required And 't is sufficiently known what Justellus observes That the Christian Church was ruled of old by a double Law Divine the Book of the Canonical Scriptures and Canonical the Codex of Canons called their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Dr Hammond against Owen Answer to the Animadversions p. 4. not pretends not to be a Rule of Faith and Obedience nor in any such respect is it added to the Bible 'T is onely an Adâ—ument to Devotion and that it may produce those advantages that are naturallie consequent from the apportioned holy use of it the Civil Sanction has interposed it self and imposed it though this also will take place as a truth that because legem Credendi lex statuit supplicandi as saies the Patriarch Gennadius the Common-Prayer-Book containing an excellent Form of the one do's accidentally yea and directlie in its Readings and Confessions of Faith reigle and assist the other 8. If men can call their Sermons and the appellation is ordinary the Word of God a And the title may be brook'd if and while they are taken from the Word of God and grounded theron and so far as they depart not from that which is written Thorndike of Religious Assemblies p. 177. and so if That be a Rule these will lay claim to be no lesse then sure a pious Liturgie perfectly conform to the Word of God the Result of many grave and learned Heads and pious Martyrlie Hearts may lay so much better pretence to the title by how much conjoyned abilityes caeteris paribus are liker to judge aright what is conform to the Divine Word and to frame their Issues and Compositions therafter than single divided strengths or endowments are To the Twenty Third Because they were not known in the Churches either in the Apostles time or for CC years after citing â—ertullian's sine monitore quia de pectore Apol. c. 39. Justin's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apol. 2. I Answer manifoldly 1. Strange that those that are Antipaters in other matters count the Fathers as Feathers and will not be concluded by them against their own interests though as Testifiers in a matter of Fact should here so promptlie and peremptorilie flie to them and make use of their Authoritie 2. I say that his consequence may reasonablie be denied and that reasonablenesse may be viewed in the learned Herbert Thorndike's Book Of Religious Assemblies b p. 232 233. 3. But not insisting there I adde and aver that no time of the Church can be shewn after the Apostles and the period of extraordinarie Graces wherein a prescript form of publick Service hath not been used much lesse that any such thing is proved by the words of the two Fathers cited They inform the Powers of the Empire what the Christians did at their Assemblies And particularly for Tertullian he in several particulars shewing the difference 'twixt the Orizons or Devotional Addresses of Heathens and Christians tells them as one of these that whereas they Heathens had their Remembrancers to suggest the Devotions they addrest to their several Deities lest they should pray to Ceres for wine and Bacckus for corn which he calleth Monitours There is a reason why the Heathen had prompâ—ers to suggest unto them the devotions which they addressed to several Deities because they counted several Deities properly able to bestow several blessings and accordingly held several rites proper for their service which it was sacriledge to perform otherwise Thorndike Of Assem 431 432. inter Addenda where he cites a pertinent place out of Arnob con Gentes III. See S. Aug. de Civ l. 4 22 l. 6. c. 1. the Christians prayed without Monitours because they prayed by heart the words that Father being alwaies affected to imitate the Greek being a translation of that which is called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in English to say by heart and so they could not have shewed a passage more pregnant with the sense they intended to destroy That they prayed by prescript Form For Justine they should know that however they unskilfullie or partiallie confound them there is great difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to his abilitie and with all his might a See this difference confirmed by the aforesaid learned man from the Hebrewâ— in the places cited above and below and look how much the difference is the mistake it maketh is no lesse being thus They will needs make Justine dream as much as themselves do of making shew of mens faculties in conceiving prayers who speaketh of nothing but their earnestnesse of Devotion with which he saith the Bishop or Presbyter came to consecratâ— the Eucharist more proper without doubt to that prime point of Gods service which he thus expresseth That he sendeth forth prayers and thanks giving with ALL HIS MIGHT herein meaning neither more nor lesse than afore speaking of the Common-prayers of the People which he saith they made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or earnestlie But for fuller and highest satisfaction the Reader is besought to have recourse to the abovesaid learned man as directed in the Marg b H. Thorndike of Religious Assemblies p 234. 235 236. See the same also farther made good in the same Treatise p. 335 338. See also the same Answer somewhat improved to the Objections out of these two Fathers in Dr Featleye's Dippers Dipt p. 64. While I say 3. That these are Smectymnuus-their goodly Arguments which like twice or thrice sodden Coleworts and as oft kick'd from the table are here set before us by this Anabaptist where let me by the way interpose were not Arch-Bishop Whitgift and Mr Hooker Prophets c Prudentia est quaedam providentia when they pronounced that Puritanisme would be the Mother of Anabaptistry in England giving them their very grounds of opinion and practise d See Bp Sanderson 's excellent Preface to his XVI Sermons § 2â— 4. Let the Reader take notice that those
constituted under God Bishop or Overseer of the things without 3 Other persons as well as Moses and David might write Scripture if they could if God afforded them the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potentia they would not want the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potestas 3. Circumstances in these forementioned acts might be Extraordinarie the Substances not being so proportionably as to compose prayers by Inspiration is Extraordinarie but to compose prayers in general or with good and great assistances of the Spirit though not with that afflation or incitation from God which was peculiar to Prophets c. sure is Ordinarie But 4. he particularly excepts to the Lords-Prayer and though he will not deny but that any Godly man may use it as he granted of Forms universally above p. 2. yet 1. not as the manner is at the end of his own and 2. not as a Form But 1 why not at the end of another prayer what reason for his dislike of that course hath the Scripture determined in this circumstance Not at all at least he 's silent in the matter 2 That it is a Form he sayes will be hard to prove But though it be hard if it be not insuperably hard we hope the businesse may be atchieved b Quod â—ere fit non fit quod vix fit fit Vetus Grammaticorum Regula and with reputation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But why hard Why Because 1. It was delivered as part of Christ's first Mount-Sermon and as a direction like as he directs to fast c. at the same time c. To which we say 1. Though it were a part of his Sermon or Doctrine nothing hinders but that it may be a part of our Devotion c See above 2. And though it be a direction to pray yet as a Standard for any measure dry or liquid is not onely a Rule to other measures but may be used as a measure also it self and as a Scrivener's Copy containing all the Letters and combinations thereof may not onely be written-after in the use of other Sentences according to that pattern but may also it self be copied-out So that B. Prayer though it direct yet may it also it self be used as a formal Prayer 3. In this matter Christ begins with the Doctrine of praying in general and after sundry precepts and instructions proceeds to a particular Form After this manner c. which is well observed by the Arabick Translator exhibited in the late London-Bible where we find this division from v. 5. to 9. the Doctrine of praying Counsel about prayer then a Form of Prayer a Doctrina Orandi Confilium de Oratione Then Formula Orandi See Doctor Casaubon's Vindication of the Lord's-Prayer p. 20. 4. When Christ saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after this manner the very words however it hath been argued to the contrary from them give Christ to have intended a prescript Form however they importing so much he would have used some words to prevent our mistake if he had not so intended In ordinary construction when it is sayd You shall say thus the words that follow there b Go and say unto Pharaoh Thus saith the Lord oft in Exodus those very words there recorded were used by God to Moses when he commissioned him See also Gen 45. 9. See Amos 1 11. eight times are intended and no other 5. Otherwise had he intended onely a model he would rather for prevention of error have sai'd c Id ib. p. 27 28. Pray that your sins may be forgiven c. as elsewhere pray that your flight may be in the summer whereto sayes my Authour may be added that Emblem of a Formal Prayer Amen at the end for corroboration d Id ib p. 29. But then 6. S. Luke e Luk â—1 â— as if foreseeing that some would stick at and argue from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ha's used such words as leave no ground for scruples and evasions When ye pray say i. e. do it in haec verba use these words and syllables For what phrase is there to express such a meaning if this be not Besides in this of S. Luke the occasion would be considered It came to passe saith he as Jesus was praying one of his Disciples sai'd unto him Lord teach us to pray as John also taught his Disciples From which we gather that this was the custome of the Doctors of Israel to deliver some certain Form of Prayer to their Disciples to use as it were a Badge and Symbolum of their Discipleship at least S. John Baptist had done so unto his Disciples and thereupon our Saviour's besought him that he also would give them in like manner some Form of his own making that they might also pray with their Master's Spirit as John's did with their's For that either our Saviour's or S. John's Disciples knew not how to pray till now 't were ridiculous to imagine they being both sorts of them Jewes who had their certain set hours of prayer which they constantly observed as the third sixth and ninth c. Here Observe That this delivery of the Lord's-Prayer in S. Luke is not the same with that related by S. Matth. but another a See Doctor Hammond on S. Luke 11. 3. See Mr. Mede in his Diatribe on S. Mat 6. 9. p. 3 4 5. See also Doctor M. Casaubon ut suprà p. 31 3â— 33 34 35 36 37 38 39. at another time and upon another occasion That of S. Matth in the Sermon of Christ on the Mount That of S. Luke upon a special motion of the Disciples at a time when himself had done praying That of S. Matth in the second That of S. Luke in the third Year after his Baptisme Consider the Text of both and you shall find it impossible to bring them into one c. So as Joseph sai'd to Pharaoh b Gen xli 32. The dream is doubled unto Pharaoh because the thing is established by God in like manner the delivery of this Prayer was doubled to the Disciples that they and we might know thereby the more certainly that our Saviour intended and commended it for a set Form of Prayer unto his Church 2. He 'l prove it hard to be proved a Form Because the Evangelists differ in relating the particulars and S. Luke hath not the Doxology Answ 1. That if this Argument might take place when we celebrate the Lords-Supper we must not pronounce the words which Christ spake in that action for they are related in diverse Books c See S. Mat. 26. 26. S. Mar. 14. 22. S. Luke 22. 19. compared with 1 Cor 11. 24. 23. of the Scripture so that one of the Evangelists that registred them hath not Do this in remembrance of me 2. That this is a wrong Conclusion that we ought not to take heed to the words under pretence of the difference in them Contrarily whereas God repeats the same thing in diverse words by so much
not in the composing and using the former And 2. do's not this destroy even conceived Prayers also for who of the Extemporalists can with truth pretend to those eminent as that signifies extraordinarie impulses and to that Spirit that acted in Christ and the Prophets But if those eminent impulses and that agonie by the Spirit have a lower calmer and more modest sense as pretended-to now adayes those are no unusual things in the forming and using Forms or Liturgie To what he Returns 2. That the repetâ—tion of the same words was by the same Persons and peculiar to them and chiefly at that time therefore c. We say 1. That if Christ and the Prophets had used words delivered or uttered by others before them and so consequently not peculiar to them that spake 'em and also consequently not at the same time with the first uttering of them would they have been either lesse vehement or lesse by a In the Dedication of the Temple Salomon used the very words of the Ps 132. 9. which David vowed to use at the bringing in of the Ark into his House See 2 Chro. 7. 6. 20. 21. 22. See also Ezra 3. 10 11. the Spirit or lesse acceptable to or prevalent with God For 2. Christ used prayers with earnestnesse and agonie and that by the Spirit which were endited by others many Ages before He was incarnate and upon other occasions The xxii Psalm he repeated ad verbum wholly on the Cross b Imò Christus in cruce pendens deprecationis formâ à Davide tanquam typo anteà observaâ—â usus est Matth. 37 46 say the Divines of Leyden Polyander Riveâ—us Walaeus Thysius in their Synop. Theologiae Disput 36. sect 33. saies the Tradition of the Church which may very well be however the beginning of it we are sure by the testimony of the Evangelists c S. Matth. 27. 46. S. Mar. 15. 31. he did recite My God my God c. as also those words out of Ps 31. 5. Into thy hands I commend c. And again the great Allelujah as the Jews call it reaching from Ps cxiii to the cxiix inclusively that set portion of Psalms of praise our B. Lord sai'd immediately before his Passion d S. Matth 26. 30. Where the vulgar Latine translates hymno dicto Ours-sung an hymn and in the Margin Psalm The Original word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Beza and Ainsworth say should be rendred having sung the hymns oâ— Psalms The Psalms S. Paul mentions 1 Cor xiv 26. were some of David's or Asaph's Psalms and the H. Apostle faults not the Corinthians for using those Psalms but for that every one had a distinct Psalm and so did not observe Uniformity which the non-observation of he asserts obstructed Edification After all this I need not set down the command of K. Hezekiah to the Levites to praise the Lord with the words of David and Asaph 2 Chro xxix 30. These Instances sure will give full Warranty to the use of Forms of Prayer and Praise recorded in Scripture and likewise of all others that for matter and form are holy and sit though composed by others c. To what he Answers 3. That from these Instances we may better infer that no Form is to be used till a man is in such an agonie or energie of spirit as Christ c. was We say 1. That Christ was not alwayes equally earnest in his Prayers much lesse those Prophets as is apparant by S. Luke saying that being in an agonie he prayed more earnestly a S Luk â—2 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Doctor Hammond's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and The Refuter Refuted learnedly irresistibly defending it Which pitch of energie then must we be in for to qualifie us to recite the same words 2. I ask were the Levites but now mentioned in such an agonie or earnestnesse as cannot be reached now by Christian Levites or as David c. the inspired Composers of those Psalms were in Surely no! And yet this hindred not their rehearsing of them and no doubâ— with acceptation at God's hands 3. â—s-to what he addes that 't is not good to argue from an Extraordinarie to an Ordinarie b Ab Extraordinaâ—io ad Ordinarium non est consequentia or from a particular to a General To this we have sai'd somewhat already in our amoving his Answ to our as he sets it down 3d. Objection whereto we now adde that we do not reason thus The Prophets by Extraordinarie immediate calling gave special Forms of Prayer or Praises to the Church upon particular special occasion whâ—ch Forms are as they deserve parts of the Canon of Scripture â—rgò The Church may do the same or the like now But thus we argue and that consentiently to Truth Holy men have prescribed and the Faithfull have used these Forms not by Exâ—raordinarie inspiration or espâ—câ—al injunction And Holy inspired men of God by inspiration gave certain Hymnes Psalmes and Forms of Prayer to the Church to be used on special occasion which have the due matter and form of praâ—se and prayer in a holy fitting and seasonable use â—rgò set Liturgies or Forms of Prayer c. may be lawfully and advantageously made use of as coming from the spirit and acceptable to God Pursuantly hereto I l'e fit him in the Margin c Cùm unum particulaâ—e ab alio partiticulaâ—i prâ—batur vi simil tudinis communis toâ—i generi sub quo ea particularia continentur necessariò conclâ—dit with a Rule to quit Scores with his concerning Examples To a Fifth Argument for Liturgies Because it 's lawfull for the People to use a Form as they do when they joyne with the Minister and therefore for the Pastor He Answers How can the extemporarie immediate conceived Prayer of the Minister be a Form to the People If it be he yeelds he sayes to it an unwritten unprinted unhear'd-of unimposed Form Concerning which Return we Rejoyne several things 1. That the Argument is strong and ungainsayable and 't was that of a man in great reputation with the Enemies of the English Church d Doctor John Preston See above See also of the same jâ—â—gment Mr. Arthur 〈◊〉 Ps â—1 6â— For even in the most extemporaneous Effusions of the Minister the People's spirits are as much limited following of otâ—eâ—wise than as He leads as in the most stinted set or prescript Form 2. Let it be observed that it wars against all set Forms as well as Liturgies 3. There may be some in the Auditorie that may be better at the faculty of extempore-Prayer than the then-Mouth is in this case will it be unlawfull for these abler Ones to be stinted to the others's measure in prayer for that time Is it not used in Mr. P's meetings sometimes that the weakest of his Christians be put to pray for the rest 4. But being content to grant that the Minister's extemporarie eructations though the
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 e No Church ought fâ—rther to separate it self from the Ch. of Rome either in Doctâ—ine or Ceremâ—nie than she hath departed from her self wheâ— 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. â—3 Whether is a servant much more a Brother that is repâ—ehended aâ— 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 â—eekly reproved for his miscariages onely c. View of the New Dâ—ectorie Sect. 15. p. 62. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Ignat Ep ad Polâ—carpum p. 205. Edit Vedeliaâ—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 'T was 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 Ladiâ— 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 a S Luke complies so far with custome as to cal Mars-street and the Areopagite Consider these following names retained after Baptism Dionysiuâ— Act. 17. 33 Apolâ—oâ— iâ— 18 2â— Phebe Rom. 16. 1. and Hermas Herâ—es v 14. Epaproditus Phil. 2. â—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 gâ—ve out of superstition Are we câ—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 b H. Dan. IV 5 in honour of the Babylonian Belti c Vide Sâ—alig de Eâ—end Temporum l. 6. p. 277. should the idolatrie of the namers cleave to every one so termiâ—g him by way of personal difference onely Were it not saith Hooker d Eccl. Pol. l. 5. Sect. 13. p. 206. to satisfie the minds of the sâ—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 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-Common-Prayer-Book common-prayer-* 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 a It may not be amisse perhaps to note that within the compasse of 2. § § the old Translâ—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 b 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 c 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 d 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 e 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 f 1 Cor. 15. 39. See Hooker ubi supra the name flesh to that very substance of fishes which proportionâ—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
they would never quarel in this and the like cases But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a saying no older than true 3. With what brow unlesse of brasse dares he say we never read throughout the whole year Levit Ruth Ezra Nehemiah Esther Lamentations Amos Obadiah Jonah Nahum Zephaniah Haggai 2 Thess 2 John or even the 3 of John or Philemon Pray Mr P. look o'r the Kalender and see whether these Books of S. Scripture are not appointed to be read His 3. Vnwarrantable is Grosse alterations and differences in and between the Translations used in our Church as 1 Psal XIV in the New Translation there are but 7. v. but in the Service-Book 11. But 1. I ask Is not that Surplusage of 4 v. Canonical Scripture and then what great matter is it where they are so it be pertinently inserted b Neither can â—ny errour hereby â—rise if the References be well set in the Book for it is well observed that the English references â—re better for use than most of the Genevian Notes c Fisher 's Def. of 〈◊〉 2. c. 4. p 286. 2. We say the third v. There is none that doth goods no not one being an Hyperbole which Paul also useth of the times before the Gospel was the occasion why also those things which folloâ— from v. 13. to 18. inclusively were inserted here into some Greek Books the Latin also Ethiopick and Arabick Our Book therefore has very good companie in doing what it hath done 3. His next instance is in Ps CVI 30. where instead of executed Judgment after the Hebrew and Greek and Numb 25. 7 c. there is prayed 1 A heavy fault if any But 2 the Hebrew Palal will bear both significations to execute judgment and to pray and both are good saith Bishop Andrews that vast Polyglot c See his Sermon preached in the time of Pestilence on Ps CVI 29 30. â— 160. and 164. The Hebr. in other places signifies to pray 1 Sam 2. 1. and 25. Jonah 2. i. The Greeks also trenslate it as we do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intimating a prayer â—onjoyned to his valiant act by bâ—th which â—e wrought the attoâ—ement And we find not in Oâ— Test that Moses said I fear and quake c. Fisher 's Def. of Lit. l. 2. c. 4. p. 295. The Childee reads prayed and Critick 4. His other instances in Ps XXII 31. 'twixt a seed and my seed in Ps XL 9. 'twixt righteousness and thy righteousnesse in Ps CV 25. 'twixt God turned and whose heart turned will be for ever satisfied by saying that the Church intends not to aver all that is read in the Church to be truly translated if so what had been the case of the Church Universal when it had no Scripture of the Old T. but the Greek and the traductions of it c a See Bellarmine de Verbo Dei l. 2. c. 6. 2 Will the Carpers at our Translation employ themselves and all they can make or procure to turn but that one Book of Psalms and undertake to put their work beyond the Dye of a considerable number of just Exceptions If they will I am ready saies a learned man to forfeit for one It is sufficient that what is read in the b Audiêrunt homines quod non câ—gnoverunt perturbati sunt saies S. Augustine â—ut of his experience Serm cxliv. de Tempore Church is more fit for the edification of it than the change thereof whereof S. Augustine's experience was d Men hear saith he what they are not wonted to and are much troubled 3 How shamelesse a partialitie is it that men should be so quick and penetrant as to see many faults in the Old Translation of the Psalms and to passe-by all the extreme barbarismes the spurious additions and the false translations which the Psalms in Meeter contain 4. It was well disputed in the Council c History of Council of Trent by Paolo Sarpio Veneto l. 2. p 155. See Ball of Separation c. 9. p. 174. of Trent by Aloysius of Catanea from S. Jerome and Cardinal Cajetane that no Translation is infallible nor the Translatour equally assisted with the Spirit as the Author whence it is natural to conclude that if no Translation may be read in the Church but that which is free from all errour then none at all ought to be read for there are none in which there are not mistakes And 5. those in our Psalter are not such as touch faith and manners and other slips must be comported with till we have a translation given by inspiration as the Originals For 6. even K. James's Translation elaborated by so many learned men xlvii how many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or over-sights and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or misses have Dr Robert Gell d Essay â—n the New Tranâ—lation in Folio e In his fadmirable Paraphraâ—e â— on N. Testâ—ment passâ—n in marg and Dr Henrie Hammonde discovered in it 7. For the last of his instances out of Ps CV 25. I think the Old Translation hath done very well in rendring the place according to the sense onely for the letter is apt to make men account God the cause and author of sin a very spread opinion in our daies Now God did no otherwise turn their the Egyptians hearts than by multiplying his People As the dispositions or minds of men are so the works of God either make them better or worse f Limus ut hâ—â— durescâ—t haec ut cera liquesâ—it Uno eodâ—mque igniâ—â—â— as fiâ—e softe as wax and hardens mud But the Reader is also 8. and lastly increated to see Mr Hooker l. 5. § 19. p. 213 c. and The Rationale â— p. 498. ad p. 406. and Fisher l. 2. ch 5. p. 280 c. His 4. Unwarrantable is Because some short Chapters are appointed to be begun in the middle of them destroying connexion Answ 1. That those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Portions or segâ—â—s Note that exceptions are taken to the division of the Bible into Chap and vers in several places of Epistles and Gospels are apportioned and fitted to the capacitie of the Hearers and are so far from distracting or dividing the mind as that they rise and grow from these easier things to matters of greater amplitude 2. Of his Instances I find not the latter Luk. 2. 10. and he may as well strike blindfold as but now above And for his former out of Titus 3. 4. the second Lesson for Evening Service on Christ-mass-day the beginning of the reading is very apt leaving out But after that and beginning The kindnesse and love of God our Saviour toward man appeared not by works c. His 5. Unjustifyable is The appointing many Chapters to be read See Dr Edward Kellets Miscellanies of Divinitie concerning the Apocrypha l. 2. c. 16. p. 145 146 l. 3. c. 2. p. 183. b
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as urged against the due power or function of Bishops For 5. besides what ha's been already said to strip this Reason of all armour of proof 't will equally militate against the Lords Temporal as against the Bishops the Lords Spiritual for neither should those be like the Lords of the Gentiles in the fore-mentioned regards But we shall Retort his Argument from the very next verses in the two Evangelists to those cited He that is greatest among you let him be your minister or as the yonger as that signifies Officer thus If there must be one greatest among the many Ministers one that should be a continung Minister or servant to them or for them one that serves relieves provides-for 'em the Office directly of a Governour then there is to be an Imparitie among them which is contrarie to the Presbyterian or Sectarian Equalitie But so and such there ought to be Therefore there must be a standing Inequality or Superioritie in authoritie power and jurisdiction and not onely in dignitie Again If our B. Lord had mean't to forbid all Priestly Jurisdiction Another Argument may be fetch 't from S. Mat. 28. v. S. Luk. 27. v. by the comparison there As you have me for an example whom though you justly and truly call Lord and Master for sol am yet I am among you as he that serveth Albeit that all the LXX had the power immediately from Christ yet it is as evident that our Saviour made a clear difference between the XII Apostles and the rest of the Disciples which is set down by three of the Evangelists whereof S. Mark calls it an Ordination c. 3. 15. and S. Luke saies of them he chose 12. c. 6. 13. c His Majesties third Paper to the Ministers at Newport p. 343. Consider the mention of 12. thrones not 70. Mat. 19. 28. Consider the style by an Article of eminence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the twelve as Patriarchs of the Church Consider that Joseph Justus chosen Bishop Acts 1. 23. was one of the seventy Dorotheus in Synopsâ— of this nature he would have said where 't was natural and needful to say so I will have no Powers Degrees and Ranks among you one above and over another or others as now between the High Priest inferiour Priests and Levites But He forbids no such matter c. onely interdicts such inslaving dominion and domineering rule as the Lords of the Gentiles c. Therefore c. And so his places of H. Text are far enough from affording an Argument like David's stone as he saies and hoasts to knock the Goliah of Episcopacy on the fore-head if it be such it will rebound and mortally wound him and his lewd cause and lay it a-bleeding yea dead for ever To his Second Argument summarily this Because to put one Bishop over diverse particular Churches is directly contrarie to what the Spirit of God hath appointed and therefore must needs be unlawful His Proof Because the H. Ghost hath appointed several Bishops in one particular Church which he confirms from Acts 20. 28. Phil. 1. 1. Answ 1. We denie the Minor if this lie as a Categorical Syllogisme and say that there is no validitie in his Proofs The Elders of Ephesus mentioned Acts 20. 28. were Bishops in the restrained Ecclesiastical sense as distinct from and above Presbyters in the modern notion of it Bishops either of the Asian Church of that whole Region or at least of the Ephesian Province A most credible person a S. Irenaeus l. 3. c. 14 Ab Epbeso reliquis civiâ—atibus convoâ—atos esse living neer those times being an Auditour of S. Polycarp the first Bishop of Smyrna not contradicted by any contemporarie yeelds a very competent authoritie to prove this when 't is his testimonie of these Ephesine Elders that they were the Bishops of all Asia * called together from Ephesus * and the rest of the neerest Cities adjoyning ** Note Ephesus was the chief Metropolis of all Asia it And 't is a Maxime of the Greek Scholiast on 1. S. Peter 1. 5. The Book of the Acts used to call the Bishops Elders b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But because these Authorities will be of no value with my Author 2. We 'l see what Proof of our Assertion Scripture yeelds and first of this kind occurs S. Paul's Addresse to them in this style v. 18. Ye know from the first day I came into Asia after what manner I have been with you at all seasons which is an addresse to the Elders of Asia indefinitely Again secondly we produce those words v. 25. And now behold I know that ye all among whom I have gone preaching c. which evidently addresses the speech not onely to the Inhabitants or the pretendable Elders of one City but to all those as many as were then present among whom he had gone preaching the faith of Christ c See Oeenmenius on S. John 2. going through all the Region and preaching the Gospel and not onely to those of Ephesus For Proof of this last see Acts 19. 21. And v. 2. expresse places Thirdly there 's no reason to imagine that S. Paul taking his solemn last leave of them v. 38. should not so much consider them as to call for or desire to see any of the rest of his Sons the Governours of the inferiour Churches to whom he had committed that numerous flock now so universllie in danger of Wolves d See Doctor Hammond on Acts 11. 30. 3. To his other place Phil. 1. 1. mentioning onely Bishops and Deacons and consequently as they interpret Presbyters in the Modern Notion and Deacons and no Bishop we say 1 some take the words as belonging to the persons saluting and not to the persons saluted to this sense Paul and Timotheus with the Bishops and Deacons to the Saints at Philippi c. 2 Some and that with great probabilitie affirm Epaphroditus was then actually Bishop of Philippi but not to be mentioned in the Inscription of the Epistle because he was not then at Philippi but with S. Paul at Rome when that Epistle was written 3 Others say that though it be as is pretended Bishops being interpreted of Presbyters and so excluding Bishops as that signifies persons having a majoritie prelacy or superioritie over many inferiour Presbyters within a certain Precinct yet it is not thereby evicted that there is no other standing Office in the Church besides there appearing say those a See His Majesties â—d Paper delivered to the Ministers attending at Newport p. 270. p. especially 408. that thus answer another manifest Reason why that of Bishops might not be so proper to be mentioned in that place viz. because in the Church which the Apostles themselves planted they placed Presbyters under them for the Office of Teaching and took upon themselves the care and reserved in their own hands the
lawfulnesse of the titles of Master and Father given to Ministers is as dispurable from the Scripture as that of my Lord. Terms of accommodation by a Presbyterian Country Minister p. 14. Lords It receives Answer from the VIIth and VIIIth Rules 5. Did not swear Canonical Obedience to any Arch-bishop Answ 1. How knows he that 2. Neither did he swear that we read Allegeance to the secular Magistrate 3. Besides it admits satisfaction from sundry of the Rules or Considerations above 6. Did not require any whom they ordained to swear Can Obedience to them Answ as before 7. Did not ask the Ministers they Ordained at their Ordination Will you reverentlie obey your Ordinarie c Answ as before 8. When they ordained c. did not say Receive the H. Ghost and take authoritie to Preach c. Answ 1. Receive c. S. John 20. 22. signifies not 1 sanctifying Graces had before nor 2 extraordinarie Gifts given at Pentecost fifty daies after but 3 sacerdotal Power of Officiating and dispensing those sacred Ministrations whereto the promise of the spirit is annex't and wherethrough as thorough a Canale this Divine Water is conveighed for the good and benefit of others by them as Stewards Accipite Potestatem Spiritualem saies a L. 5. â— 77. p. 112 113 c. See also Bishop Andrew's IXth Serm of the Sending of the H. Ghost p. 695. where he reckons the Apostleship or the very Office to be a Grace one of the Graces without doubt of the H. S. See likewise Dr Heylyn's Theol. Vet. l. 3. p. 356 396 369. and on the verbâ— solennia 369. Hooker 2. It may signifie also a Prayer Take the Gift of the Spirit for an infused Gift so the words are used by way of Impetration Take it for Office so they are used by way of Collation as was Arch-Bishop Vsher's Judgment And sure our Bishops are capable of this and this Oyle poured on the heads of Apostles descended farther and lower even to the skirts of their garments that is to the Bishops their Successours in these daies Ps 133. 2. 3. Take thou authoritie signifies authoritie for Officiating and exercising Ministerial abilities and transfering it to others as this Commission to Officiate was transfer'd to S. Timothie 2 Ep 2. 2. called a Gift 1 Tim 4. 14. 2 Tim. 1. 16. 9. Tendred no Book b Arch-bishop Bancroft in Serm. at S. Paul's on 1 S. Joh 4. 1. tells us p. 40 c. that there is not a reformed Church in Christendome which doth not require subscription at the least of their Ministers instancing in Geneva Germanie as to the Augustane Confâ—iting Melancthon against heretical and in this matter licentious Osiander the practice of Emperours and Kings and generally of all Christians in times past together with the VIIIth Canon of the Counc of Nice of Articles Canons or Common-Prayer c. nor required any to swear such things Answ S. Paul gave Timothie a short Summarie of the chief things that were to be believed by all in opposition to all groâ—ing Heresies Of the nature to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. short Form are our Articles for Credenda as our Book of Canons answers the Apostles Diataxes and our Common-Prayer-Book as 't is a venerable Formularie of Primitive Devotion so 't is an excellent Hedge to keep out Errours so to retain a Common profession of Catholick Verities 10. Did not lay hands upon any to ordain them before they were elected Answ The onely true and proper act of Ordination is to invest men with that Power which do'th make them Ministers by consecrating their persons to God and his Service in holy things whether they excercise that Power or no. a 11. Did not intermedle in civil and secular affairs c. Answ 1. 1. How should they under persecuting Heathen Emperours 2. Why may not Princes give honour to what Subjects they please And 3. why not Churchmen now as capable of Civil Honour and Power as under the old Law when what Religious King was there ever among the Jews who had not continually the High-Priest to second him in all his affairs See Deut. 17. 9. c. Gen 14. 18. Melchisedek King and Priest Consider Eli Priest and Judge fourty years Samuel thirty Maccabees after Capt. Rulers in both Civ and Eccl. Causes See Bishop Davâ—nant's Determination in this matter qu. 11 our Author may have it in English in Mr Jer. Stephens Apol. for Bishops See also A. B. Williams's Speech re-published by the same Author p. especially 93 94. See too Bishop Prid Fasc Contr. p. 217 c. Aaron next to Moses Eleazar to Joshua David with Zadâ—c and Abiathar Salomon and Azariah Joas and Johajada Josiah with Hilkiah Jehosaphat and Amariah It 's well with the Church when Godly Prophets hang as precious Ear-rings at the Prince's ears said a Diuine 4. See Rule VIIth and VIIIth above 12. Had no stately Palaces Answ 1. How should they in times and under Governments enemies to their Profession 2. By the Apostles Argument 1 Cor 9. 13 14. the Ministerie of the Gospel should be as well provided for as the Levitical But now 3. such and so many Allowances b See Trelenie The Vndeceiving of the People in point of Tythes p. 6 7 c. had the Priests and Levites that setting-by their Corn and Cattle and all manner of Increase their Maintenance had far exceeded that of the English Clergie and adding unto these the Tithes of all creatures tythable it doth more than double it They were possessed of fourtie eight Cities and the Territories round about them extending every way for the space of two thousand Cubits which in so smal a Country was a greater proproportion than the Rents received by the Clergie for all the Bishopricks and Chapter-lands in the Realm of England All that the Church Cathedral or Parochial hath falls short of the proportion which God allotted to the Tribe of Levi. 13. Had no High-Commission-Courts nor Country-Courts to convene People Answ 1. They had Jurisdiction though and exercised it with great severitie 2. Look Rules IVth Vth VIth c. 14. Had no such Officers under them as Deans c. Answ 1. I have sufficiently accounted for them alreadie View the Positions 15. Used no such Oaths as that ex Officio c or the c. Oath c. Answ 1. For the former Oath it is very lawful as appears 1 by our Saviour's practice S. Mat 26. 63 64. The High-Prtest said unto him I adjure thee by the living God c. which adjuration Christ obeyed and by the practice under Moses's Law in case of Loan or Trust Exod 22. 10 11. of Jealousie Numb 5. 19. of Trespasse 1 King 8. 31. of prohibited Mariages Ezr. 10. 5. 11. 2 In that it is such an Oath as may be taken in truth judgment and righteousnesse the Qualifications required in an Oath by Jeremie the Prophet c. 4. 2. as might be shewed distinctly and