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 whaâ— 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 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 a 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. Seâ— 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 b 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 c 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 d 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 it s whether admirers or adorers thought not meet that It should be 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 a 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 â—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 oâ— 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 't is not unordinarie to find Casaubon Salmasius Scaliger Grotius b Divine Augustine divine Drusius See Kellet's Miscellanies alios Divinitas dicitur orationis libri rei gestae hominis aliarum reâ—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 Bâ—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 distast it Answ 1. Alas their palates But 2. and seriously his pen speaks too short He should have spoken in the more amazing
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 b 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 c Hâ—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 d De insâ—it Aâ—â—nachor l. 2. â— 10. apud View of Directorie p. 21 â—ciliâ—s cenâ—ent breves orationes sed creberrimas fieri Ut Diaboli infidiantis jacula succinctâ— breviâ—ate viâ—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 e 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. â— Sanctis pete perfectis exemplum commends the many short dart-like Prayers of the Brethren in Aegypt To his Nineteenth Vnjustifiable 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 a See him câ—red above in 〈◊〉 â—o â—9th Vnw where most of what is said is pertinent here also are nothing else but most effectual partly testifications and partly inflammations of all piety 3 â—nd they are lâ—kewise as above-said great conciliatours of friendship and love 'twixt the People among themselves and between them â—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 Esseneâ— from Euseb of the Primitive Christians learn't from the Jews who also now use Antiâ—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 b Act. 20. 9. through weariness they be taken up dead asleep at our feet c See Mr Paul Baine's Life prefixt to his Commentarie on the Ephes diâ—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 d Epist cxxi quâ— est pâ—obae viduae Multa loquutâ—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 alâ—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 Tertuâ—ian e De velandis Virgin c. 1. calls it And therefore 2. when he saies there are other expressions as liable to exception as it speaks monstroâ—s frowardnesse and saucinesse so is's no matter of wondering to those who have lived in an Age leacherously addicted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to remove 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 a See Dr Mâ— Caâ—â—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 b See Edward's Gangâ—aena Rich. Powel Vic. of Llâ—nigon in Breckn shire one of the Aâ—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 Sâ—rena Vavas p 8. Christ in sâ—ch or such a saying of His was in darknesse when he spake it 3. The Close of that Creed must be interpreted by iâ—s opposition to those heresies that had invaded the Church and â—â—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 fâ—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 c Dr Hammond of Fundamentals p. 97 c. 10. Sect. 3. Non simpliciores minùs capaces sed perversè doctrinam Trinitatis oppâ—gnantes à salute excludit Bishop Prid. Fasc Contr p. 239. See Leo's Answ apud Vâ—ssium de tâ—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
men viz. Kings or Princes in whose Dominions they are Answ 1. The King designs not ordains the Bishop no nor do's he immediately †And yet if it be so see what Hocker sâ—ies for the â—â—etness and reasonâ—â—â—nesse of that course in that segment of his Politie which Dr Bonard ha's communicated to the world in hit Clavi â—rabales choose but by the Dean and Chapter to whom he commends the person to be consecrated Himself neither imposing him upon them nor consecrating him The King's Mandate gives not power of Ordaining which Bishops consecratours have intrinsecally annexed to their Office 't is onely a Warrant to accommodate or applie this potesias or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the person named in the Royal Mandamus 2. His rude Simile about the Bull and the Ox here halts for the man makes the Bull an Ox yet the King do's not as 't is visible by what is said make the man a Bishop the power of doing that being of Apostolical derivation and consequently of Divine Origination Therefore here is appliable that of old Ennius Qui sibi semitam non sapiunt aliis monstrant viam And 3. we believe though I have not commoditie to examine it now that the L. Chief Justice Cook b De Jure Regiâ— Ecclesiastico he saith â— Instit. 2. § 648. That all the Bishopricks of this â—ealm are of the Kings foundation that they were originally donative and not elective and that the full right of in restiture was in the King who signified his pleasure therein by delivery of a Ring and a Croâ—icistaff to the person by him elected and nominated for that Office has nothing that clashes with what I have said in this matter however he was a Common-Lawyer only and so capable of mistaking in matters of this nature To his Ninth Because they depend upon man which sâ—ies he the true Ministers of Christ never did and because Episcopacie can't stand without being supported by the hand of the chief Magistrate Answ 1. And can Presbyterie or any Church-Government peaceably stand without the countenance and support of Soverain Princes 2. What was the reason that Mr Calvin in his new Device gave the People such share in the Church-Government but for the gaining thereby â—n admission and support of and for it 3. Who in the late daies of Vsurpation more courted and fawned upon the Tyrants for favour and supportation for their several Mushroom-Models than Hath not God promised to the Christian Church that a Isai 49. 33. Kings should â—e their Nursing-Fathers c And do's not their being so import supportance to the Clergie the Chiefs of the Church Our Bishops were as unlikelie unworthilie-to-depend on man as any Clergy in the World as having through the favour of Princes been honoured with the envied Tities of Lords and their Sees by the piety of former times endowed with fair and large Revenues whereof the reason is assigned in the Statute b 24 H. 8â—â— c. 12. For the due administring of what belongs to their places and to keep them from corrupt and sinister affections c. It was King James's Maxime derived from a profound experience none of the Bishops-theirs as he affixes it No Bishop no King which that most pious Martyrly Prince his Son verified by his own most-tragical example 7. If as he saies the Proverb be truer No King no Bishop it seems thereby that Bishops are deemed useful to them to Kings who think it needful for them as Kings to have Bishops in their Kingdoms And therefore 8. that Kings cannot very well nay not at all subsist without them Wherein saies c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meditat. 17. p. 138. 8 vo the late-mentioned B. Prince so far indeed Reason of State doth induce me to approve that Government of Bishops above any other as I find it impossible for a Prince to preserve the State in quiet unlesse he hath such an influence on Church-men and they such a dependance on Him as may best restrain the seditious exorbitancies of Ministers tongues who with the keys of Heaven have so far the keys of the People's hearts as they prevail much by their Oratorie to let in or shut out both peace and loyaltie c. And saies Bishop â—ramhal d Answ to Militiere p. 115. where he refers to Instances in the Pope's Nuncio in Ireland and the Presbyterian Faction in Scotland Certainly they who were the contrivers and principal actors in this businesse did more maligne Episcopacy for Monarchies sake than Monarchies for Episcopacies So that Kingly and Episcopal Government may be compared to the sweet and advantageous combination of the Vine and Elme Alterius sic altera poscit opem Et conjurant amice To his Tenth Arg Because they do imitate the Priests of the Law so much in respect of their different Degrees and Orders as Arch-bishops answering the High-Priest c. Answ 1. But if Christ and his holy Apostles did accommodate the Jewish Institutions and Vsages to the requisites of the Christian Church in this matter as in others very many then though this be an imitation of the Jews it is however perfectly Christian and we have proved above that it was so done in this very matter 2. It is most sure that a Rite formerly commanded the Jews not See Dr Field of the Chur. Book 5. p. as significative of the future Messias but as decent in the worship of God without 1 any depending on it for Justification without 2 any opinion that the Jewish Law obliges us and without 3 any fear of being persecuted by the Jews or consequent 4 compliance with them the onely not-observing of which Cautions in the matter of Circumsition and some of their other Ceremonies caused S. Paul so to inveigh against Judaizing Gal * 5. 2. 5. 2 4 13. * 6. 12 13 14. * 5. 11. may now be prescribed by the Christian Church meerly as an humane institution judging that decent or useful now which was so then and in this case if nothing else can be objected against it save onely that God thought fit to prescribe it to his own people there will be little fear of danger in or fault to be found with any such usage saies most excellently the divinest Author of the View of the New Directorie § 13. p. 41. 3. That which S. Paul taxes Gal 3 3. is the doctrine of the Ebionites touching the observation of the Jewish Law that they were altogether bound to retain the Legal Service or Judaical Religion and that the Faith in Christ and living according to it would not prove sufficient to save them observing the bodily Legal Religion and thereupon rejecting Euseb Eccl. Hist. l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Epistles of S. Paul calling him an Apostle from the Law and using the Gospel which is called the Gospel according to the Hebrews and no other Observing the Sabbath and all their other Observances Circumcision c. Now
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 not necessary But what need his probation when necessary being so sensed as above absolutely necessary 't is 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 a 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 b 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 Papers d 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 Châ—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 't is 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 e 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 Miniâ—â—er with the gâ—fâ— of Prayer when-as they will never be abâ—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 adâ—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 â—herein yet the Directorie's help is called in as well as to the form of words and we dare affiâ—m that if the gift of prayer signify an ability of praying in publick without any premeditation discreetly and reverently and so â—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 f See the Preface Experience hath sufficiently taught g See the View of the New Directorie p. 66. sect 18. 3. Though a Mâ—nister should not need a Liturgy in some cases as after premeditation yet he as able as we now sâ—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 h 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 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 i 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
canonici libri Canon or Rule is and has been in all â—ges of the Christian Church joyned read cited with the Canonical properlie or strictlie so called and yet it hath not been is not must not be thought to debase It. 5. What if I should say Master in so saying as in the Reason thou reproachest us the Geneva Dutch c See p. 6. of his Pamphlet Notes that fringe the Margine of the Bibles and the Directorie of his good Brethren or Fathers Conâ—â—er me Directorie 6. Nay what saies he by his own prayings and Pilpetings are not these intended for a Rule in conâ—unction with Gods pure Word to his Auditours and yet 't were well if these were onely imperfect as humane and not perfectlie Diabolicall too often 7. The Common-Prayer-Book is In the fourth Councel of Chalcedon the Book of the Canons as well as the Bible was solemnly brought in at the opening of the Council and called for to be read before them as occasion required And 't is sufficiently known what Justellus observes That the Christian Church was ruled of old by a double Law Divine the Book of the Canonical Scriptures and Canonical the Codex of Canons called their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Dr Hammond against Owen Answer to the Animadversions p. 4. not pretends not to be a Rule of Faith and Obedience nor in any such respect is it added to the Bible 'T is onely an Adâ—ument to Devotion and that it may produce those advantages that are naturallie consequent from the apportioned holy use of it the Civil Sanction has interposed it self and imposed it though this also will take place as a truth that because legem Credendi lex statuit supplicandi as saies the Patriarch Gennadius the Common-Prayer-Book containing an excellent Form of the one do's accidentally yea and directlie in its Readings and Confessions of Faith reigle and assist the other 8. If men can call their Sermons and the appellation is ordinary the Word of God a And the title may be brook'd if and while they are taken from the Word of God and grounded theron and so far as they depart not from that which is written Thorndike of Religious Assemblies p. 177. and so if That be a Rule these will lay claim to be no lesse then sure a pious Liturgie perfectly conform to the Word of God the Result of many grave and learned Heads and pious Martyrlie Hearts may lay so much better pretence to the title by how much conjoyned abilityes caeteris paribus are liker to judge aright what is conform to the Divine Word and to frame their Issues and Compositions therafter than single divided strengths or endowments are To the Twenty Third Because they were not known in the Churches either in the Apostles time or for CC years after citing â—ertullian's sine monitore quia de pectore Apol. c. 39. Justin's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apol. 2. I Answer manifoldly 1. Strange that those that are Antipaters in other matters count the Fathers as Feathers and will not be concluded by them against their own interests though as Testifiers in a matter of Fact should here so promptlie and peremptorilie flie to them and make use of their Authoritie 2. I say that his consequence may reasonablie be denied and that reasonablenesse may be viewed in the learned Herbert Thorndike's Book Of Religious Assemblies b p. 232 233. 3. But not insisting there I adde and aver that no time of the Church can be shewn after the Apostles and the period of extraordinarie Graces wherein a prescript form of publick Service hath not been used much lesse that any such thing is proved by the words of the two Fathers cited They inform the Powers of the Empire what the Christians did at their Assemblies And particularly for Tertullian he in several particulars shewing the difference 'twixt the Orizons or Devotional Addresses of Heathens and Christians tells them as one of these that whereas they Heathens had their Remembrancers to suggest the Devotions they addrest to their several Deities lest they should pray to Ceres for wine and Bacckus for corn which he calleth Monitours There is a reason why the Heathen had prompâ—ers to suggest unto them the devotions which they addressed to several Deities because they counted several Deities properly able to bestow several blessings and accordingly held several rites proper for their service which it was sacriledge to perform otherwise Thorndike Of Assem 431 432. inter Addenda where he cites a pertinent place out of Arnob con Gentes III. See S. Aug. de Civ l. 4 22 l. 6. c. 1. the Christians prayed without Monitours because they prayed by heart the words that Father being alwaies affected to imitate the Greek being a translation of that which is called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in English to say by heart and so they could not have shewed a passage more pregnant with the sense they intended to destroy That they prayed by prescript Form For Justine they should know that however they unskilfullie or partiallie confound them there is great difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to his abilitie and with all his might a See this difference confirmed by the aforesaid learned man from the Hebrewâ— in the places cited above and below and look how much the difference is the mistake it maketh is no lesse being thus They will needs make Justine dream as much as themselves do of making shew of mens faculties in conceiving prayers who speaketh of nothing but their earnestnesse of Devotion with which he saith the Bishop or Presbyter came to consecratâ— the Eucharist more proper without doubt to that prime point of Gods service which he thus expresseth That he sendeth forth prayers and thanks giving with ALL HIS MIGHT herein meaning neither more nor lesse than afore speaking of the Common-prayers of the People which he saith they made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or earnestlie But for fuller and highest satisfaction the Reader is besought to have recourse to the abovesaid learned man as directed in the Marg b H. Thorndike of Religious Assemblies p 234. 235 236. See the same also farther made good in the same Treatise p. 335 338. See also the same Answer somewhat improved to the Objections out of these two Fathers in Dr Featleye's Dippers Dipt p. 64. While I say 3. That these are Smectymnuus-their goodly Arguments which like twice or thrice sodden Coleworts and as oft kick'd from the table are here set before us by this Anabaptist where let me by the way interpose were not Arch-Bishop Whitgift and Mr Hooker Prophets c Prudentia est quaedam providentia when they pronounced that Puritanisme would be the Mother of Anabaptistry in England giving them their very grounds of opinion and practise d See Bp Sanderson 's excellent Preface to his XVI Sermons § 2â— 4. Let the Reader take notice that those
Judicials to the People of the Jews we rightly gather that it was Gods mind and pleasure that that People under that Pedagogie and Discipline as by a certain Yoke of servitude should be so kept in their dutie as to have but very small libertie so from Christs imposing but very â—â—w Laws of Ceremonies on the Christian Church we duly collect it was Gods intent that the Magistrate and People Christian in such things should be left to their libertie c. Upon the strength of which Argument observation or consideration he avows that scarce any thing could be brought more to incommode their own cause and more to establish ours thâ—n the argument which they derive from the comparison twixt Moses and Christ's faithfulnesse b See the foreciteâ— ten Lectures Prâ—â—ect 6. § 31. p. 248 249. 6. Even in that People c Whâ— were more strictly â—yed to prescriptions forms then Christians many things were done piously and with approbation of God which were under no expresse Command and wherein they were not guided by any former precedents nor exspected any other warrant than the use of their reason and of prudential discourse d See Bishop Sanderson 's Pref to his XIV Sermens and his â—ectures of Censcience Lect 6. p. 248. See concerning the Feaâ—t of the Dedication and of Pâ—rim Dr Hammond against Cawdrey particularly c. 7. § 17. p. 278. 282. What warrant else had Salomon for keeping a Feast of seven daies for the Dedication of the Altar 2 Chro. 7. 8 9. Or what Hezekiah for continuing the Feast of unleavened Bread longer than the time appointed by the Law 2 Chro. 30. 25 Or what Mordecai and Esther for making an Ordinance for the yeerly observation of the Feast of Purim Esth 9. 20 Or what lastly Judas and the Maccabees for ordering the feast of the Dedication of the Altar to be kept from year to year at a set season for eight daies together 1 Mac. 4. 9 whereat our B. Lord was present and approved it We might instance the building of Synagogues in their Towns the wearing of sackcloath and ashes approved by Christ S. Matth. 9. 11 12. the IV. Feasts Zech. 8. 19. a Dies jejunii anniversaries non Deus tantum instituerat sed addiderat aliquos pâ—pulus in â—erum tristium memoriam quod an populo licear dispâ—tari hoc seculo mirarer nisi contradicendi libido omnia de certis incerta faceret Grot. in c. VII Zech. v. 3. Vide eâ—ndem in Esther IX 23. de diebus Purim and in Jer. XXXV 6. and other matters b See Hooker l. 3. p. 94. 95 121. l. 5 Sect. 71. p. 389. Likewise we might annex out of the Great H. Grotius's Notes c Artic de Potestate Ecclesiae on Cassander Christ's and his Apostles-their observance of the Sabbath-daies-journey d See Grot. Annot. ad V. Test in Josh 3. 4. defined or ordained by the wise men of the Jews his mention of an hour before and an hour after the Sabbath added for the more caution as also concerning e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. in Deut. 252. de non excedendo quadragenatio numero plagarum See also Hooker l. 3. p. 62. p 79. their not exceeding the number of XI stripes 2 Cor. 11. 24. Well saies the last-cited pious Person Concerning internal acts Prelates can command nothing nor adde any thing to the heads of Faith or to the Law of God as a part thereof Concerning externals they do oblige so far forth as they their laws serve unto Gods Laws among which is that touching the keeping of peace and order and avoiding Offences just almost as the Physicians precept obliges to the not-drinking of Wine in such or such health I have been the larger on this matter because this well established and fortified wholly routs abundance of the great and little Exceptions of the Puritans and Anabaptists to our Liturgie and Politâ—e and because 't will fairly disoblige me from speaking to every one of this Author's Reasons or Objections to them for as much as in sundrie of them 't is but to make a reference hither for their full Answer To the Twenty seventh and last Because God doth not require Liturgies and therefore unlawful I Answer by saying besides what is Returred to his first Reason 1. That a solemm publick prescript Service of God is required and such is a Liturgie â—emind what I have said for the authority Scriptural of Forms 2. If we could not shew the Requirie of them by expresse Scripture yet if they are grounded on Reason not contrary to H. Writ according to S. Augustine it is enough a Epist 18. Quod non prohibitum est Ultrò permissum est Tert. But 3. for brevities sake the Reader is refer'd to the judicious meek Hooker Eccl. Pol. l. 3. § â— p. 61 62 63 64 65 66. and indeed to his whole third Book where he shews how weak and worthlesse are all the pretensions of â—â—r Cartwright and his followers That the Scriptures must be the Rule to direct in all things even so far as to the taking up of a rush or straw b Hooker l. 3. p. 54. T. C's oâ—n words ANd thus I have washt my hands of his Reasons such indeed as belie their name being for the most part utterly reasonless So that what Cicero c Ep 3. l. 7. ad Att Caussam solùm illa caussa non habet said of Caesar's Cause viz. That it had no cause is applicable to these Plea's against Liturgies they have no reason in them Next he 'l having proceeded thus far 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proceed next 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answer the Arguments that we levie for Liturgies sufficiently though cutting the locks of those Sampsons he means to bind To our 1. Argument for them drawn from their not being prohibited either directly or consequentially and therefore lawful He Answers by distinguishing of things civil and spiritual saying That in the former the Argument will hold good not in the latter But we take away this Answer by referring the Reader to full satisfaction in our Answ to Reas 26. His making Civil things as contradistinct to the worship of God and things that are meer indifferent to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same import I passe-by without noting that sure it is not Indifferent to obey or otherwise our Civil Parent and the like But whereas he makes the Additional of Examples to Commands for constituting the intire Rule in things Spiritual excluding practicing upon Negatives this is that inconsiderate groundlesse thing which Dr Sanderson hath noted and exploded d Pref to his XIV Sermons Paragraph 10. p. 101 102. For theâ—e being Examples both good and evil in Scripture and no way according to them to know whether of the two any Example be but by having recourse to Divine Command or Prohibition who sees not that their Rule is resolved solely into Commands
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 â—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 Obâ—ection sprung about the prudential determination of Modes and Circumstances as lawful and consequently stinted Forms â—e return Answer by granting the Objection true of some Mâ—des as left to humane determination but then by way 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 woâ—king or truth constraining or the necessitie of their practices commanding being content without mâ—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 sâ—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 conâ—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 â—ut as it is true a Non Entis non sunt Accidentiâ— that which hath no Beeing hath no Accidents as Pertinences of it so those Congregations having no footing or foundation b Mâ— Owen would fain have found comfoâ—t and countenance hâ—râ—in fâ—om the B. Martyr Ignatiuâ— 's Epistles but the Bladder of his swolâ—e conceits is for ever prickt by Dr Haâ—mond in His Answer to Owen's Pref to his Sainâ—s Perseverance in the Word of God or Antiquitie pure or impure they must deposite all title to such power as is mentioned But â— he would have it considered that no such thing or things at least can be imposed under personal or pecuniarie Punishment To â—â—ich we say That good Josiah's Example foâ—e-alledged who compelled c 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 d Rom 13. 4. but if they suffer communions to be dilapidated hereâ—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 â—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. 'T is as fit at the least that Liturgies should so appoiâ—t as Mr P. and his fellows who suâ—e actually â—etermine the Modes of those Offices they perfoâ—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 propoâ—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 t will 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 a 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 b H. Grotius saies that was the manner of men praying in grief and danger Qui mos orantium in lâ—ctu aut periculo Grot. on Dan. 6 10. See him also on S. Matth. 6. 5. and 't is well known that the Pharisee stood and prayed c 2 Chron 29. 30. and where is that Gesture faulted and the justified Publican we find d 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 e Direct p. 10. See below all contrary to the received laudable customs
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 reâ—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 e 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 Vnw f 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 a 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 b 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 fiâ—st it may signifie Bread and Wine which being integral similaâ—ie parts receive the denomination of the whole Secondly with S. Paul the Cup of blessing is called c 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 d 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 unworâ—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 â—arely pious man Mr G. Herbeâ—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 e 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 f In votâ— 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 manner of such things a 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 Anâ—mad c. Christ varied in communicating of the Passeover from the prescript order Exod 12. 11. where 't is imported that it was to be eaten standing but He did it lying b 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 c See Bish Sandeâ—son's 3d Lecture of Conâ—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 d 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 e ib. p. 298. It 's a sin not to adore when we receive this Sacrament saies S. Aug f â—n Psal 98. The old custome was to receive it after the manner of Adoration saies S Cyrill g Cateth Myst v. So that herein we complie no more or farther with Papists than they with the Church of Christ However 6. 't is 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 h The first that ever did sit after their fashion was the Pope to express his State saies the Bishop of Dâ—wne and Conner in a Speech called A full Confutation of the Câ—v p. 22. But against this it was determined in the Reformed Church in Poland in a general Synod i 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
Priests with a Go shew your-selves to the Priests and offer c. frequently 9. In the IV. Centuries after the Orthodox were hatched under the Wings of the Arian Priests as say the Fathers S. S. Basil and Hilarie and there ensued no rejection of the succeeding Priests made such by persons as bad as the Romish Priests generally speaking 'T was Wisdome in that sober Age to account a Jewel no whit the worse or of lesse virtue by being delivered by a dirtie hand This may vindicate our Ordination which we account absolutely necessarie to an authoritative Priest-hood or Ministerie the causa sine quâ non as he speaks See Jerem. 23. 21. Rom. 10. 14. Hebr 5. 4. d S. Cyprian speaking of the Heresies and Impostors of his time de Vnitate Eccl. p. 23. chooses to give this as a principal part of their character Hi sunt c. These are they that of their own accord without God's appointment set themselves up among the temerarious assemblers who constitute themselves Rulers without any Law of Ordination who assume the name of Bishops when no man gives them the power and so sit in â—he chair of pestilence See Doctor Hammond's most excellent Trearise of Ordination Quaere Vth where the Soâ—inians Arguments of which our Author relisher are accurately answered p. 271 c. 13. That our Episcopacy upon that stock of Orders will bring in the Pope is a groudnlesse malicious Surmize 1 that the greatest Enemies and Opposers of the Pope our Reverend Bishops and learned Writers that lived in obedience to them whom to reckon is no easie task as Jewel Downham Abbot Andrews Whites Vsher Mountague Chillingworth Jackson Hammond Taylor Cosens c. who have written so fully so learnedly and so admirably against them and have applied through an errour it may be that in 2 Thess 2. about the man of sin and that of Babylon Rev. 17. some of the fore-named to him 2 that they who suffer'd Martyrdome in opposition to the Popish Religion Bishop Cranmer Ridley c. and have since undergone a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or fierie Tryal from the Presbyterians and other Schismaticks of from this Church for their unshaken adherence to its Tendries or Deliveries Laws and Usages that these I say should necessarily introduce the Pope's Power over the Churches is a thing that can never enter into any man's head unlesse his brains are adle and his wits not to say his charitie or honesty are utterly fled Especially when it shall be known what Bishop Sanderson a Pref to 14. Sermons § 18 will tell us is verie well known to many What rejoycing that Vote of the long Parliament for pulling down Episcopacie brought to the Romish Party and how even in Rome it self they sang their Jo Paeans upon the tidings thereof and said triumphantly Now the day is ours Now is the fatal blow given to the Protestant Religion in England But we Retort the Argument thus That which doth necessarily introduce the Pope's Power over the Churches c. is unlawful But to denie due and right that is Episcopal Ordination which is corsequent to denying Diocesan Bishops will necessarily introduce the Pope's Power c. Ergó to denie Episcopal Ordination by Diocesan Bishops is unlawful For who will not rather be of a Church where there is true Mission and Succession as-to substance than in one where as some will not doubt to say all Sacraments c. are Nullities See the last Retortion And hear after what we hear'd from the Bishop of Lincoln then Dr Sanderson what that excellent Arch-Bishop Whitgift tells T. C. I know that those sects and heresies gave strength unto Anti-christ and at the length were one special means of placing him in his Throne even as also I am persuaded that he worketh as effectually at this day by your stirs and contentions whereby he hath and will more prevaile against the Church of England than by any other means whatsoever * What mischief the Puritans did in Q. E. time Camden in Annal tells Pontifiâ—iis plaudentibus multasque in suas partâ—s pertrahentibus quasi nulla esset in Ecclesiâ Anglicanâ— uni as To his two Objections that he produces as for us and then Answers I need say nothing having sufficiently superseded all usefulnesse thereof by my Return to his last Argument Yet this I adde which will state and clear the matter of Arch-Bishops and the Consecration by them performed which is the concern of those said Objections and Answers That the Government of the Church Christian by Bishops Priests and Deacons do's perfectly answer that in the Jewish Church by the Chief Priest Priests and Levites those chief Priests being called Praelates Antistites Praesules of the See Bishop Andrews's Form of Ch Government bâ—fore and after Christ p. 1. 6 117. Priest and Levites who were to take care that those inferiour Orders should perform their Imployments or Functions committed to them Moâ—v as among these as appears Num 3. 24 30 35. Eleazar the Son of Aaron was the Prelate of the Prelates a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such were S. S. Timothie Tuus James Bâ—shop of Jerusalem John Ignatius Pâ—lycarp c. so the Arch-bishop rules or presides over the Bishops as a clear Transcript or Copie of what was instituted by God in the Church of the Jews and may therefore own its derivation from thence and not from the Heathens Models of Government This of Arch-bishops is not a distinct order from Bishops but onely a Dignitie b A distinction for order of Government not a new Officer Kâ— Ch. â— below with authoritie proportionable in the Church above them instituted for the preserving of unitie and many other good uses So when a Bishop is to be consecrated the Arch-bishop or Metropolitane authorizes it and in person or by his Deputie c See the Book of Making and Conseâ—â—ing c. in Consâ—â—r of â—n Arch Bishop â— Bish assists in it and the fore-mention'd Bishop ha's according to the antient Canons hands imposed upon him by three or four â—ishops Here in England when Card Pool Arch-Bishop of C. died Q. E. assigned Matthew Parker to be his Successour in the vacancie of that See who that he was regularly consecrated whatever that pellucid or rather thick-skin'd lie of the Nag's-head in Chep fide London which the Oxford-Greek-Professour John Neal told Thomas Bluet the Priest pretends to the contrarie appears most luculeâ—tly out of the Publick Records and Registers and is vindicated by Mr Arch-Deacon Mason in his Book de Minist Anglic to the indubitable satisfaction of all men that will but open their eyes and F. Oldcorn though living and dying in the Roman Communion did say because there 's no defence against a flaile no resisting evident demoâ—stration That these our Registers were authenticall By what hath beed said his idle talk of the â—nglish Bishops-their Grandfather a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. â—liad 4. 〈◊〉
c. a See Grot Annot in Cassandr de Potestate Ecclesiastied Potestas Ecclesiae Praepositis ut quaedam constituant pacis ordin is majoris utiliâ—atis causa quae nos obligent negari non debet Id Animadv iâ— Animadv c. p. 62. 6. The XX. Article of the Ch of Eng saith expressely That the Church hath power to decree Rites and Ceremonies and authoritie in Controversies of Faith 7 Paul commands Bishops to take care for the ordering of God's Publick Service 1 S. Tim 2. 1. where the words refer not to the private Devotions of particular persons but to the Divine publick Service of the Church as S. Chrysostome Theophylact Oecumenius among the Antients Estius the Romanist for the Church of Rome and also Calvin for the Protestants have interpreted 8. For what he adds about exercising dominion or as he puts it in marg lordship over the faith of Christians which saies he Paul an Apostle and Timothie a Bishop would not do we have considered the place b 2 Cor 1. 24. as also the matter here charged alreadie and shewed that our Bishops lie not under that guilt to be sure they are not necessitated by their Function so to do To his Twelfth and last Argument fetch'd from a Comparison instituted between them and the Bishops mentioned in Scripture particularly Timothie and Titus whereupon we are presented with XV. positive Characters of those holy Bishops together with XXIV disparallels 'twixt them and our Bishops Answ 1. To argue from the personal abuse of the Office to the non-use Vnwarrantablenesse Un-Scripturalnesse or Necessity of the Abolition of the Office is a most irrational processe 2. The faults possibly of some few men of an Order or Function ought not to be diffused upon all of that Calling even by congruitie of pure-natural Reason Parcito paucorum diffundere crimen in omnes 3. In his several heads of Description of Bishop Timothie and Titus we shall shew some particulars to be either falslie assigned or peculiar and restrained to those first times and then demonstrate the other Characterisms to belong to our Bishops also 1 The Choice of the persons was never in the People as appears by Cl Romanus's Testimonie above-cited which exhibits that the Bishops were made before there were any believers to choose So that 't is not imaginable how the examination and approbation could belong to the people or the whole Church when those over whom they were constituted were not yet come-in but they were made Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of those which should after come into the Faith a See Doctor Hammond's Answer to Owen's Animedversions c. p. 88. The people's choice therefore was nor is no way required to nor constitutive of the being or constitution of Bishops which was compleat and stood valid without it though 't was most happy when the People's acceptation followed And for the choice of the Episcopi gregis as some will call them as contradistinct to Episcopi Pastorum they are indeed chosen by the consent of the People but that for the avoiding of factions and tumults b Adde and out of respect to those Lords of such Countrey towns where were Titles or Churches endowed with maintenance out of their own Lands c. who 't was thought fit should therefore have great interest in the choosing of Clerks in such places which purpose is Justinian's Decree to Novel Constit 123. c. 18. Canon Conc. Toletan Yet were they not called Lords of such places after dedication to God but Patrons c. The like is said of Emperours and Kings in reference to both Bishops and Presbyters See Dr Field of the Church l. 5. â— 54. p. 695. ib. c. 55. p. 701 c. incident to Popular Elections transfer'd upon the King and the respective Patrons 2 Of his Texts refer'd unto the first Act 6. 3. imports 't is true that the Nomination or Choice of the persons of the Deacons there was committed to the Communitie or Societie of Christians but that 1 by the Appointment of the Apostles declared to them v. 2 3. 2 they had by the Apostles these bounds set them first to take seven the number not left arbitrarie secondlie to pitch on men generally known and well reputed of thirdly with these qualifications 1 Faith supposed in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some of you that is Believers Christians 2 fulnesse of the H. Ghost extrordinarie Gifts 3 fulnesse of Wisdom fitted by all these for this employment And when by the Apostles Appointment together with the observation of these prescribed Rules the multitude had sought-out the persons then still the Apostles reserve the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ordination or Constitution of them to themselves v. 3. and so in other Churches the Testimonie concerning the qualifications of the persons was refer'd to the Church Now as this is all we can grant him so 't is not that he designs Of his other place though I discern not so easily the pertinencie of it to this matter yet I set for the summe of it That the whole Church indeed joyned in the choosing and sending Messengers to Antioch with the Apostles and Elders or Bishops of Judea but that with a discernable distinction The Apostles and Elders as they whose Decree or Appointment it was it pleased or seemed good to the Apostles and Elders to send chosen men the choice and mission belonging to them and the persons sent men of them Bishops of the Council but this with the knowledge and approbation of the whole Church joyned with them as those that were Accessories not Principals in the sending Neither v. 23. were the Brethren members of the Council nor had voices in it they onely joyned with the Apostles and Bishops shewing their consent and approbation and submission to the Decree of the Council * 'T is acknowledged that Timothie and Titus travelled about preaching and in that respect they may be styled itinerant preachers But then 1 it is one of the things that is yeelded and accounted extraordinarie in those first â—fficers of the Church viz. the Extent of their Precinct or Diocese which of the Evangelists also was the whole World or those special parts of it which the Apostles had allotted to one another whither when they could not go themselves the Evangelists were sent so that they then were to make great and often journeys and be much upon Removes in those times and 2 became resiant or fixâ— also at length as is or will be manifest * 'T is acknowledged that they were Attendants and Ministers to the Apostles and were Messengers of the Churches but this visibly was an Extraordinarie unlesse the Apostles should revive again upon Earth and the Bishops attend them and be sent by them c. Why therefore doth he not say also that S. Timothie was circumcised and then exact that our Bishops that they may be like Timothie c. be circumcised also for this
is no more an Extraordinarie than the other 4. Our Bishops may be Evangelists by making known the Gospel to them that know it not calling them to the Faith which is the peculiar notion or importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Evangelize and to preach and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Mat. 28. 19. to gather Disciples as those words are opposed to teaching Acts 15. 35. and v. 45. and as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word differs from doctrine 1 S. Tim. 5. 17. a See Doctor Hammond in N. Testament mihi p. 659. 359. For where there are any within their line or lawful reach not called to the Faith they can and will no doubt either travel or journey themselves to make the Faith known unto them which is to be Evangelists or authoritatively imploy others to do it which is to be what they are called in the firster Writers Apostles And though as Timothie was Bishop and Evangelist too they also may thus be both yet they need not in this state of the Church be sent to other Churches when by some of their present so envied Officers they may in their absence have the effect of the matter done in very due and requisite manner * Now the rest of the Character will very perfectly fit our English Bishops * They were begotten again and converted by the Gospel * are true Disciples and servants of Jesus Christ * men of good report * inwardly and really affected to the People of God truly such as Fathers and brethren * well acquainted with the Scriptures c. and having a gift to prophesie i. e. to b See Mede's Diatr 1 Cor 11 5 p. 351 notifie the Will of God unto the People * ordained solemnly by fasting and prayer c See the Book of Ordination in imitation of the Apostles Acts 13. 3. observing IV. Ember-daies by Fasting and Prayer to prepare for the Ordination of Church-Officers immediately consequent to every such Week * either by the Apostles Presbyters or Elders which what they signifie viz. Bishops is shewed above of the same Church or Churches they were of * were and are diligent labourers in the work of Christ and his Gospel and may be called Paul's yea God's work-fellows d Fellow-labourers of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor 3. 9. * were and are naturallie e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sincerely careful of the things of Christ and of the well-fare of Christians * were and are much refreshed in and among the Saints and Churches of Christ * were persecuted imprisoned and in bondage for professing preaching and practising the Doctrine of the Gospel of Christ witnesse our Queen-Marie-Martyr-Bishops and the imprisonment of twelve of them at once for about 18. Months sad diminutions and sufferings of all our Bishops in our late Marian daies * were and are such as ordained Bishops or Elders c. according to the appointment of the Apostles * lastly were and are doubtlesse blamelesse vigilant sober of good behaviour c. Next ensues his Negative Description of our Bishops Now for the unravelling of his List of Dissimilitudes I shall lay down these Rules as Praeliminaries thereto I. The abuses of Persons are by no means to be transfer'd on a Divine Institution Patet II. It 's a Rule of the Smectymnuans in Assemblie a Pref to Directorie To hold forth such things as are of Divine Institution in every Ordinance and that other things be set forth according to the Rules of Christian Prudence agreeable to the general Rules of God's Word III. Besides matters of Faith many things were institute for the Government Order and Peace of the Churches which it was not necessarie should be prescribed because it was sufficient that being by use it self brought into Churches by the Apostles that very use of them acquainted men's eyes and knowledges with them with sufficient conspicuousnesse b And yet nevertheless in the Apostolical Writings also there are some vestigia or traces thereof not that 't was the principal purpose of the Apostles to write of them but because sometimes occasions were given to glance at them See H. Grot passim in his Eristicks See above Patet IV. Though the substance of Religion is unalterable and no new parts of worship or Religion may be added yet Circumstances and Adjuncts or Accommodations may lawfully be allowed Or thus Inventions of men in Substantials of Divine Worship is unlawful but Circumstantials may lawfully be invented by men Oft manifested above V. There 's Authoritie sufficient by Christ given to the Church for the ordering of such matters which are not repugnant to Scripture See above oft VI. It was lawful to do some certain things among the Jew whereby the Precepts of the Law were helped more than hindered And Christ teaches S. Matth 23. 3. that they are to be observed even as now also those things are to be observed which the Rulers of the Church do command and inorder Acts 15. 28. VII It is not necessarie nor yet expedient that the Elections of the Bishops and some other Circumstantials touching their Persons or Office should be in all respects the same under Christian Princes as it was when Christians lived among Pagans and under Persecution c K. Charls I. His second Paper to the Ministers in the Isle of Wight p. 274. not denyed by them Patet VIII There are some things in this matter de jure Divino spiritual as the Order of Bishops or Episcopacie other de jure humano civil that is their civil Honour secular Power Temporalities Revenues as to be Barons in Parlâ—ament to judge in causes Temporal c. grounded on 1 Tim. 5. 17. Now therefore when he saith That Timothie and Titus were not as appears by Scripture 1. Chosen to their Office by Deans and Chapters It admits Answer from several of the Positions but now set down 2. Created by any earthlie Kings or Prinâ—es Answ Neither are ours as has been shewn above Where see in what sense 3. Consecrated and confirmed by any Arch-bishop Answ 'T is false as has been made apparent in Arch-bishop Timothie and Titus ordaining other Bishops so called in a distinct sense 4. Did not call themselves neither were they called a See 1 Sam. 1 26. Hannah calling Eli Lord and 1 King 18. 7. Obadiah calling Elias so Si Domini appellentur vel ex Principuâ—â— indultis vel ex subditorum reverentiâ non invidendus est illis talis titulorum usus sed usurpatio Dominus Magister servâ—ram lavat pedes S. Joh 13. 13 14. fastus superioribus objectus aliquoties conculcatur sub humilitaâ—ts pratextu ab inferâ—oribus sed majori fastu Bishop Prid Fasc Contr p. 211. See Bishop Hall's Episcopacie by Divine Right Part. 2d â— 17. about the Titles of our Bishops p. 174 175 See also Bishop Dâ—wnham on the same Argument l. 3. c. 6. It appears not to me but the
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