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
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
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
of God Answ 1. Forms are commanded and therefore we may groundedly expect his blessing upon the use of them 2. His Scriptures d Exod. 23. 25. Deut. 7. 9. 28. 2. are nothing to the purpose as will be visible at the first glance to him that looks 3. Let so many happy daies together be shewed in any Kingdom as under the use of the Liturgie England enjoyed To his Twenty first Reason which is a Dilemma Because if they are indifferent they are not to be imposed if not indifferent then a prescript from God is to be shewed under Peril of Wil-worship I Answer to the first Member That in themselves though highly advantageous yet they are indifferent but when Authority hath interposed they cease to be so indifferent in their nature a Res per se mediae desinunt tales esse ubi pacis aut ordmis causâ lex aut canon factus est aut consueâ—udo legis vim accepit Ab initio non multum refert utrùm fiat constitutâ autem lege plurimum air Aristoteles Nicom 5. 10. Et qui Ecclesiis singulis aut coâ—pori universo hanc adimunt potestatem adimunt ei quod cognatum est omnibus societatibus H. Grot. Annotatis ad Cassandr ad Art XV. Every body social has right to make certain constitutions for the hinding of its members That this right belongs to the Church also appears Act. 15. 28. Hebr. 13. 17. Grotius 's Discussio of the power of Princes in Sacris but necessary in their practise To what purpose else were they composed seeing 't were as good to have none at all as for every man to have the authoritie to neglect them b See Bishop Andrewes XXI Serm. of Resur on 2 Cor XI 15. p. 522. necessarie in regard of obedience peace uniformitie if the Magistrates fiat have pass'd upon them for then the conscience is concluded and bound in vigor of that Oracle Rom. 13. 5. and let this be carried in mind as applicable to all our Ceremonies To the second Member 1. We shall contend for ever that every thing in the service of God is not need not be under particular Precept of Scripture much we avow and will maintain it is to be left to the Church guided by rules of Prudence and light of natural Reason and this is profoundly and inexpugnably evinced by the fatal Pen of Mr Hooker against T. C. by Dr Shismaticorum Malleus Hammond frequently by Dr Sanderson c. 2. There is a good sense of Wil-worship willing or voluntarie Worship and this is the onely acceptation wherein it is taken in all the Scripture The Text which he cites Col. 2. 23. which is the onely place wherein 't is used has it in a good and savourie import as hath been most acutely and most nervously made out and vindicated by the so oft praised Dr Hammond I shall onely touch one or two reasons out of the Tract c Tract of Will-worship Sect. 12. p. 43 Sect. 11. p. 42. Sect. â— p. 41. and Account of Mr Cawdrey's Triplex Diatribe Sect. 7. p. 114. 115. c. Of Will-worship 1. 'T is said by the Apostle Which things have indeed a shew of wisdom in wil-worship and humilitie c. Now hence 't is argued That in respect to which another thing has a shew of wisdom or which is the same piety a St Chrysostome and Theophylact on the place render or varie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must not it self be something foolish or impious must be a good thing for can any thing be represented to me as having so much as a shew of pietie in respect to rage or lust discernable in it 2. The companie wherewith it stands or goes accompanied humilitie which Calvin turns here the reverence of God and men undoubtedly a Christian Virtue punishing not sparing or as Calvin again varies the phrase mortifying of the bodie which as an act of self-denial cannot be unacceptable to Christ plead for it and bring up a good report on it 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by us translated shew may signifie rationem sapientiae vel pietatis real matter of wisdom or pietie But see the exquisite Treatise and its Defence against Mr Cawdrey and his Annotations on the place together with the learned Author of the Additionals b Twelfth Additional on the second Commandement p. 194 195. See Grot. in Col. 23. Votum pro pace 100 101 102 103. and Apol. Rivet Discuss p. 101 110 c. Bishop Andrewes on Mat. 6. â—6 p. 124 c. and on 1 Cor 11. 16. to Bishop Andrews's Pattern of Catechistical Doctrine in Folio c I have heard by a very ingeni us Hand that Mr Dod was of this opinion as to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 2. 23. 3. Liturgie in its generical signification as a Form of Prayer is under command but considered quà Liturgie a Form so or so modelled and composed it is as being but a mode left to the Churches discretion for its composure and Frame as She shall deem it most for edification or Devotion Remember all things are not no nor were under the Old Oeconomie under particular praescription To his Twenty second Because the joyning of an imperfect thing with a perfect for to be a Rule is to debase the perfect say saies he the learned particularlie Bishop Andrews on II. Com Answ 1. I shall not tell him that the Work he cites is at least as he cites it imperfect and the issue of Bishop Andrews not Bishop Andros I mean of Bishop A. a Younger man not of Bishop A. so consummated as when he blessed the World with his Sermons and other his tipe Pieces Nor 2. shall I tell him that it is very unlikely that that Personage of immortal renown would even when he was Divinitie-Lecturer in â—embroke-Hall lay down or assert any thing that should crosse with or brand his practise However 3. What thinks he of the Old Scripture the Law especially which is now read as a Rule and yet is imperfect a See H. Grotius De Jure Bâ—lli Pacis l. 1. Sect. 6. p. 21 22. and in Annotat p. 38 S. Châ—ysost l. de Virginitate c. 83 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. in Oratione filium Patri aequalem quae est Tomo 6. air in Evangelio â—sse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See also Grotius in Notes on the first Chapter of the said book p. 14 15. See likewise Dr Hammond's Copie of some Papers past at Oxford c p. 41. in comparison of the New Instrument perfect for that state of men but an higher state and consequentlie a more exalted Law or Philosophie was to be introduced Now hereupon I ask Do's the Old Scripture debase the New 4. But that 't would move his gall or spleen I would say that the Apocryphal Scripture which is a Rule of manners a secondarie b Canon Morum Deutero
Arguments or Objections fight against all Forms whether they be Liturgies properly so called or no and then how senselessely do's it follow for contirmation of his Reason that Constantine made Forms for his Souldiers to use Ergò there were no other but extemporarie or conceived prayers such as were sent forth according to abilitie then used that is there were no prescript publick Forms i. e. Liturgies because there were such But 5. we say that in the Age e An 250. with Tertullian and before Constantine flourished S. Cyprian upon certain passages of whose writings even the Magdeburgian Centurists have truly inferred a Cent 3. that in his daies out of all peradventure they had certain Forms of short prayers and Responds And in the fourth Centurie Constantine's Age Eusebius that wrote his Life besides the Ecclesiastical Storie of all the times of the Christian Church till then testifies that that Emperour commanded an elaborate or studied Form of Prayer b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb de Vit Const Ed Rob Steph. fol 150. to be penned by some Bishop and used on Lords-daies In this Age also the Council of Laodicea c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inordered That every morning and evening the same Service or Form of Prayer should be used And some few years after this the second Councel of Milevis ordered thus It d Placuit etiam illud c. Balsamon upon this Canon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is It seems some Bishops took upon them to say prayers not accustomed See Thorndike as above p. 242 c. seemed good also that those Prayers or Masses once a good word which have been allowed in the Council whether Prefaces or Commendations or Impositions of hands be frequented of all so that none at all be said in the Church but such as have been treated of by the more discreet or allowed in the Synod lest perhaps something against the Faith be proposed either through ignorance or too little heed And this was ordained because inconvenience was perceived by the unconformitie of particular Episcopal Churches upon alteration made by the Ministers of them in their Form of Service Therefore it is provided that the Service to be used be first approved in the usual Synod of the Affrican Churches that all Episcopal Churches of those Provinces might be conformable But this supposeth a Form which those Churches had how should else provision be made against alteration in it But I have stood too long in Answer to this Reason ab Authoritate but yet because it derives authority from Smec and though it hath been so often elided or super seded from all manner of force is yet brought in play or to the combat like an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as appears by this Pamphlet and another late one of G. F. Fitmin's against Dr Gauden's worthy Considerations touching the Liturgie I was willing to shew the groundlesnesse of the pertinacity of the Anti-Liturgists by demolishing an aierie imaginarie yet whereto they flie as to a strong Piece this Fortresie of theirs The Twenty fourth which calls Liturgies Elements and Rudiments of the World leading men from Christ unto bondage is in effect satisfied already a In Answ to Reason 2d His Scripture for the other Col. 4. 8. is spoken to already Gal. 4. 3. speaks of the observation of those first rudiments of the Worship of God in the Jews Religion which sure the very-Christian Liturgie of England is not The Twenty fifth Because in matters of Religion the Word of God onely must prevaile c. is super seded already in our Answer to Reason 3d. I adde That 't is true in matters of Faith importing Heaven and Hell in mens belief but not in lesser matters circumstances modes externals wherein the Scripture defines nothing in sundry cases and which consequently are left to the inordering of the Church S. Augustine speaking to this matter on occasion of fasting on Sundaies hath a Golden Rule b Epist CXVIII ad Casulanum In iis rebus de quibus nihil statuit Scriptura mos populi Dei instituta majorum pro lege Dei tenenda sunt In those things whereto the Scripture appointed no certaintie the use of the People of God or the Ordinances of our Fathers must serve for a Law To his Twenty Sixth Reason Because it doth derogate from Christ as both Prophet and King as if he had not left sufficient Laws I Answer This Argument how the Asp sucks poyson from the Viper was accounted a very palmarie one by Cartwright and his Puritanical Sectatours in this Form c M. M. p. 16. and Demonstration of Discipline c. ◠apud Hooke◠l. 3. p. 112. He that was faithful as Moses left as clear instruction for the Government matters of the Church But Christ was as faithful as Moses But to this we say many things 1. That Christ was faithfull and concealed not any part of his Fathers Will for he testified d S. John 17. 8. See Mr Hooker Irrefragably clearing and confirming this matter against the Puritanes Pope l. 3. p. 112 113 114. 115. 120 131. of Eccl Pol I have given them the words which thou gavest me and yet this doth not exact that Christ should ordain such Modes or Circumstances as the Reason requires 2. If such kind of reasoning were good we might even as directly conclude the very same concerning Laws of Secular Regiment or matters For the Disciplinarians words are these e Ecclesiast Dis l. 1. In the antient Church of the Jews God did command and Moses commit unto writing all things pertinent as well to the Civil as to the Ecclesiastical State f See Dr Sanderson's ten Lectures de Conscientia Praelect 6. § 30. p. 246. Mr P. may see them in English though somewhat disguisingly translated Now do's it derogate from God as Creator or Father from his favor or care that he hath not left such sufficient Laws in Civil things as he did to and for the Jewes Can God be hence argued lesse to regard our temporal state in this World or provide worse than for theirs Christ meant not to set down particular positive Laws for all things so as Moses did as the very-different manner of delivering of their respective Laws plainly shews Moses had commandment to gather the Ordinances of God together distinctly and orderly to set them down according to their several kinds for each publick dutie and office the Laws belonging thereunto Contrarily the Laws of Christ are rather mentioned by occasion in the Writings of the Apostles than any solemn thing directly written to comprehend them in legal sort 4. The Jews who had Laws so particularly determining and so fully instructing them in all affairs were yet continually inured with cases a See Num. 15 34 9. 7. 29. 5. exorbitant and such as their Laws had not provided for 5. As saith Dr Sanderson from Moses giving many Laws both in Rituals and
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
Nature or sends him to learn them from the mouth of his teachers More than this in the ordinarie proceedings of the H. Spirit in matter of instruction I yet could never descrie Proporâ—ionably to which I adde the spirit helps to pray by directing to good forms of Prayer Accordingly 3. the Spirit is our Advocate Paraclete signifies that in setling a Ministry to pray and intercede for their several Corgregations and enabling them even in the Apostles times to form a Liturgie to continue in the Church to that end and thereby helping our infirmities and teaching us to pray as we ought a See Practical Catechism l. 5. Sect. 3. p. 401. 4. Some may not know what things to ask foâ— now the Text in Rom 8. 26. imports that the Spirit helps us in â—he latter as when we pray but know not our selves what is best noâ— consequently what we ought to pray for particularly health or wealth or honour then Christ joines His helping hand b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joines in relieving to ours joineâ— His prayers to ours for that which he knows we most want and so helps to relieve us in all our distresses c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by us rendred infirmities See Dr Hammond in Loc. Now the Spirit or Christ â—hus suggesting a wise choice of the matter words phrases oâ—der method may still need and be advantageously supplyed by Forms oâ— Liturgies and without those helps will be wanting in many who yet are worthie Christians His second Return is by a Dilemma Because they help neither those that have no grace nor those that have grace Not the former for what good will Crutches saies he scurrilously do to a dead man as every gracelesse man is But to this I easily Answer 1. That this will exclude all prayer whether stinted or conceived for what abilitie hath a dead man or what good doth it to him even all prayer put-up by himself He 's dead he can't conceive prayer and 't is not conceived how he should or even so much as speak or move his lips All the Contra-Remonstrants d See Collatio Hagiensis of which number I oft discover our Author to be asscribe no more unto man in the work of his regeneration which confines with this matter than they asscribe to him in his generation or resurrection For they say e Sicut ad nativitatem suam As no man contributes ought of his own to his birth or to his raising from the dead so also to his conversion no man contributes or confers but it 's the meer work of the grace of God in Christ which works in us not onely the power of believing but also faith it self Again he 's dead and Donteclock * counts all his best endeavours which tend to his salvation to be vain fruitlesse and conducing more to his hurt than benefit before faith and the spirt of regeneration by unresistible operations for so 't is obvious and necessarie to understand his meaning are infused into him a Concludimus omnem zelum omnemque curam quam promovendae salvis suae homines adhibent vanam frustraneâ— esse magisque obesse quà m prodesse ante fidem spiritum renovationis 2. But whereas he saies every natural man is dead citing Eph II. 1 5. I might say that Symbolical Divinitie is little Argumentative 2. The same Apostle afterwards saies that they are but asleep b Eph 5. 14. See 1 Tim 5. 6. speaking of the same dead men 3. I ask are we all Heathen for such these were of whom the Apostle speaks You Heathens lying like so many carkasses desperately gone in all kind of sins but which state you had contracted by walking v. 2. That is for many years together living formerly and securely going on in the epidemical sins of the nations the custome of the Gentile World 4. I deny not that without Christ we are rightly said to be dead in sins yet 't wil be rashnesse to affirm all that are called by the Gospel to be altogether without Christ 5. I say all unregenerate persons indeed are dead but in a figurative sense 'T is certainly true no unregenerate person lives in Christ even because he wants faith mean while how will it be proved that we all lost this faith or the power of it in Adam so as to be said to be dead to it by our nature properly so called This is easily appliable to the case before us But 't will be farther cleared by our Answer to his third Return which is 3. If he have grace he wants no crutches because he 's cured To which we say 1. â—hat his so oft menâ—ion of the wooden Metaphor crutches imports that naturally we are onely debilitated or maimed not dead and do's not this crosse with what he said before That we were dead 2. Crutches implying but impotencie and imperfection there may be many so impotent and imperfect in Grace Babes in Christ Lambs of the Flock as to need helps which at their very weakest they are not so dead but that by the preventing Grace of Christ which offers c Omnibus offertur Dei misericordia Nemo illius expers est nisi qui renuit S. Bernard Serm. 1. in Purif Mar. it self to all for their quickening they may make use of 3. It may be and is often so that a man may have excellent sentiments and very gratious conceptions which yet wanting utterance and command of expression or phrase he cannot meetly d Fieri autem potest ut rectè quis sentiat id quod sentit poli tè eloqui non possit Cicero Tuscul Quaest l. 1. mihi p. 3. expresse and herein a Form will stead him very much that he be not rash with his mouth e Eccles 5. 2. 4. The Service of God in great and solemn Assemblies exacts greater maturitie solemnitie decencie and exactnesse therefore a well-formed Liturgie is highly requisite in this case which we shall farther speak unto when we have heard His 4. Return which is That if the lame should use it yet no reason why the cured also should To which I oppose the Reverend Calvin's so-well-known saying a Epist 87. Quod ad formulam precum c. which I have set down above Whereby appears that there are other reasons than the being lame the obviating novellizing in some and that the Consent of the Churches may have the more certain Constat why these Crutches as he will call them should be under obligation to be leaned or walked on And thus we have routed all his Parade of Answers to our Arguments so many as he 's pleased to muster and accoustred or furnished with weapons so very much rebated in their edges as he thinks good for his interests and are now to attaque another Bodie of Arguments against our particular venerable Book which by Puritans and their spawn Brownists and Phanaticks of all sorts on one side and the Papists on
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
Coelestinus P. Romanus and being a conservatorie of it 2. that it contributeth very much to the more reverential more solemn compleat and auguste worship of the Divine Majesty in the Assembly of the Saints 3. that it is of great advantage benefit and comfort to the more judicious knowing discerning well-bred sort of Christians so hugely conducing to their securitie and to the requisite that is holy humble and fiducial accommodation framing or composure of their hearts or spirits in God's service 4. that it is of inestimable advâ—ntage to the populacâ—e or meâ—ner people as in point of Vnion unâ—nimity and peace so of edification and growth in spiritual improvements and finally of salvation To this sort of men and women dayly varietie in Prayer or Sacraments as Bishep Gauden d Considerations touching the Lituâ—gy p. 9 10 11 12. The Minist praies in an unknown tengue to the poor Country-man when he vents what he never heard before saies M. D. W. in 's Vindic. of the Form of Com Prayers p. 27. hath more than once worthily observed being much what as Latine Service In the rejection and want of which Liturgie what a general decadeâ—cie in point of good and Christian tempers and manners hath befel the English people otherwise the best-natured and most religious in the World as to ignorance profanitie superstition scandal of conversation villanie of opinions as of actions faction irreverence and how these have beleapred them is as visible as green the hand of God punishing e Id. ib. p. 40 41. them by huge impairements as-to sound and saving knowledges as also by horrible apostasies as-to the moral and practical the equitable and charitable patts of Religion 5. that it is the standing notification to all that come of the condition and terms of our publick Communion their Religion ann manner of addresses to and congresse with God in His open service by warranting us to say to any that we would make Converts This is our Communion thus we serve God hither we would bring you here we would land you a See the pious and worthy Mâ— Oly 's Preface to Mr Herbert 's Paâ—toraâ— p. 54. 6. that there may be an union and conspiration of tongues at once and hearts or spirits 7. that the verity of the doctrine the piety the honesty and singleness of our desires petitions and purposes as also what much imports politically the uprightness of our designs in our Assemblings may be pre-secured II. For our particular Liturgy I propose these things following to the Reader 's consideration 1. Consider that it was compiled weighed and surveied by Doctors Martyrs or Confessors men of admirable sincerity Cranmer Ridley Taylor Jewel Grindal c. And on this stock how ought that of Lâ—rinensis in the Margine b Librum Sacerdotalem quis vestrum resignare audeat signatum à Confessoribus multorum jam Martyrio consecratum And a liâ—â—le after Quomodo fidem eorum possumns denegare quorum victoriam praedicamus Vâ—ncent contrâ— haereses c. 7. mihi p. 12 13. to take place 2. Consider the manner of its composition or frame namely 1 out of the Doctrines of very Scripture 2 in a popular and decent order consisting of such things for its matter as might make most for Edification 3 all things of stain and all mâ—ener of filth oâ— blemish which were rife in Salisburie Use that of Lincoln c. being dispunged and redressed and 4 onely whatsoever in the Antient Liturgies was perfectly according to the ballance of the Sanctuarie thence gathered and here centred 3. Consider its Comprehensivenesse as 1 taking-in all Forms of 1 Tim. 2. 1. The Confession and Absolution being the preparative part Praying Confession Supplication Intercession giving of Thanks Praise and Imprecation and 2 these all addressed to God alone 3 all things idololatrical superstitious oâ— otherwise unsound or unwholsome being wholly excluded as invocation of Saints of the consecrated Bread the Crosse c. 4 selecting apt portions of Scripture and Texts inservient to time place occasion as also to instruction and edification of the flock or people 5. Annexing a brief and easie but a most excellent most prudent Catechism 6. Praescribing such gestures a Et â—escio quomodo eùmhi motus corporis fieri nisi animi motu pracedente non possint eisdeÌ„ rursus exterius visibiliter factis ille interior invisibilis qui eos fecit augetur â—â— per hoc â—ordis affectus qui ut fierent ista praecessit quiâ— facta sout creâ—â—it Aug. De Curâ pro mortuis c. 5. Exterior cultus est consessio quaedam cultus interioris Aquinas 1 2. quâ— 94. ex Augustino of sitting standing kneeling in the Worship of God as very maignly makes for the reverence and devotional humble awful carriage of that matter 7. In ordering also seasonable devout alternations Antiphonies or Responsories 'twixt Priest and People b But I must commend the Ordeâ—s of Answers of the People in all places of the Service where it stands It refreshes their attention it teacheth them their part at Publick Prayers not to stand by and censure how well the Minister playes the mouth of the Congregation c. Thorndike of Religious Assemblies p. 406. powerfully to cherish and harmoniously to betoken agreement love and charity and mutual correspondencie and to discharge and cast-off drowsinesse or littlesse supinitie they being as the reverberations and Ecchoings of fervent intent and humble affections as likewise pregnant and quick excitations and elevations of the spirit interchangably 8. Accommodating it self to all the uses or needs of the Church as Administration of the two Sacraments Confirmation of grown persons Celebration of Matrimonie Visitation and consolation of the sick Burial of the dead Thanksgiving of Women after Child-birth Interminations and Exterminations of nororiously evil or scandalous livers out of the Church 4. Consider what suffrages it hath obtained of famous men 1 Isaac Casaubon's c View of the Directorie p. 62. who admired the care of antiquitie and puritie in this Church of ours proclaiming every where in his Epistles to all his friends * Quòd si me conjectura non fallit torius Reformationis parâ— integerrima est in Angliâ Uhi cum studio veritatis viget studiuÌ„ antiquitatis c. Casaub Epist Salmas quae est CIX See also his Ep. Ded praefix Exercit. ed Baron If in our France Reformation had been caried on without so much varying from the form of the antient Church many thousands more now most averse from the doctrine of our Churches had been converted Casaub to Grot Ep. CCXXI 6 Kal. Febr. That there was not any where in the World the like to be found nor â—ver hoped he to see it till he came into this Kingdom 2 Bucer's d lb. p. 13 14. But see also a copious Tract of Buceâ— 's among his Anglicane Writings for the puritie and thorow-Reformation of it who testified of K. Ed. VIth-his
imposition of hands doth consecrate and make them Ministers whether they have gifts and qualityes fit for the laudable discharge of their dutyes or no sayes the profound and sweet-breath'd Mr. Hooker k Eccles Pâ—lit l. 5. sect 81. p. 448 449. 7. His places of Scripture l Rom. 12. 6. c. 1 Cor 12. 6. compared with 1 Cor. 14. 13. c. Jam 5. 4. are either perfectly nothing to the purpose or else if one of them the second should be found pertinent what I have said of the miraculous Gift of prayer do's wholly supersede it as to this concern And what â— but now said out of Hooker with more that might be fetcht on that argument from that rich and inexhaustible anti-Sectarian Penu will be sufficient Answer to his Return to an Objection of his own starting whereof the sum is That those Ministers that are without the gift of prayer are but reputedly Ministers liken Jeroboam's But I add 1. I do not deem him that thus railes worthy to brush or unty the strings of those mens Books for depth of holy knowledge and sublimity of sound godlinesse that have not that which he calls the gift of prayer not as though sundry of them could not easily attain the faculty of extempore praying but because they dislike the use of it as too irreverent and unbeseeming besides the fruitlesness of the Spirit while men imagine and pray at the same time as we had it above the awfull Majesty of God in the Assembly of the Saints 2. Those may have this gift of prayer that have not the spirit of prayer I make no doubt sayes m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meditation XVIth sect 1â— King Charles the First of ever-fragrant preciousest memory but a man may be very formal in the most extemporary variety and very fervently devout in the most wonted expressions So His Majesty And for the spirit of prayer meaning the devotional applications workings and relishes of the Soul in prayer it is far from being the inclosure if it be indeed the acquist and possession of Extemporalists 3. Ir is the issue many times of a confident boldness volubility of a glib tongue a fervorous Enthusiastick temper of body industry in turning-over a Bible or Prayer-Book or a Concordance of which last Mr John Clark ha's abundantly given exemplification in his Holy Incense for the Censers of the Saints n P. 223 c. To his Fifth Reason Because none of the Old-Testament Godly Magistrates did form or enjoyn a Liturgy I Answer That Moses did as is most apparant above And it appears Isai 38. 20. that the good King Hezekiah did not only form a set thanksgiving but used See Ezra's Example in this matter in the Preface it and so imposed it on himself all the dayes of his life I mention not now again the imposition of the said King recorded 2 Chro 29 30. He next raises an Objection That there were Liturgies in the Jewish Church c. and Answers It can hardly be proved To which I Return 1. If it be proved 't is no matter whether it be done hardly or easily 2. It clearly is proved by the Liturgy in Ezrae's time But what he adds suppletorily to his Answer how sottish is it So sayes he there were Idols Altars Groves c. which Answer will militate irresistibly as far as it is allowed for true against Prayers in general and Fasting c. For so there were among Jewes and Heathen Prayers Fasts c. suppose Mr. P's service so to call it of God by prayer and preaching rightlier pilpeting as Sir Tho Moore was wont to term it should be impugned by an Atheist though I think a lawfull Governour may or might not onely lawfully but usefully do it i. e. impugne it by silencing him and he to propugne or defend it should alledge the practice not onely of the Christian but also of the Jewish Church might not his Adversary regest as pertinently and truly as himself here Why so they practised Idolatry also and erected Groves c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To his Seventh Because the Churches of God are not edified thereof by I Answer 1. That I doubt me he know not what Edification o A man is Edified by whatsoever it is that advanceth his intentions towards any work what-soever is a fit means to train and guide us in the wayes of godlinesse must he sayd to tend towards the edification Gods people Thorndike Of Assemblies p. 186. 18â— means when he denies it consequent to the serious and worthy use of a well-framed pious Liturgy Should he mean by being edified affected with sensible consolations then let him see how wrong his meaning is by an excellent and golden discourse concerning this matter in a most pious and curious Piece called the Returns of Spiritual comfort and grief in a devout Soul represented by entercourse of Letters to the Lady Falkland where p P. 93 c. he shall find that the outward and sensible sweetnesse and affectuousnesse in Devotions is many times * not from God but from the deceiver * not the gift of God nor no true edification * not from heaven heavenly * a snare of the Devil 's laying * temptations of the Devil * the slie and subtle snare of the hunter * spiritual temptation however deluded Papists and silly Protestants so much admire and hunt after it and such as can raise it in them 2. Of solid and sound Edification or promotion in holinesse the Liturgy is a fruitfull Mother as I have plentifully shewed and more abundantly can To the Objection That diverse have got benefit by Liturgies he Returns So they have from the writings of the Papists and Heathens And I Reply that those writings are in abundant things good and vertuous and so far as they are such and as such procure benefit they cast no disparagement on Liturgies As neither do God's Judgments another of his instances which are good and righteous things As to what he says of sin's benefiting for that and for another farther Answer to his other examples afore-rehearsed I refer to my Solution of his fifth Reason or Objection His Eighth Reason a most senselesse one is Because a Form and Rule ought to be so for all Churches of Christ But such a Liturgy cannot at least probably be formed by meer men for want of agreement in the Composers To which we make Answer though it deserve none 1. That there 's no necessity that all Nations should have one Liturgy though I think it a thing to be wisht as hugely meet and convenient If there be no repugnancy there may be allowed diversity 2. That there have been times and places though our Protestant Kings Dominions and Reigns should be none of them when and where very many Nations as many as any of his Texts import have used one same Liturgy For 3. The Canon contained and refer'd-to in his former Texts q Acts 15. 1 28.
our Authour sayes to elude the matter did impose or enjoyne the singing of Set Forms of praise To the Ninth Argument for Liturgies Because it 's lawfull to use a Form in Preaching c. He Answers in summe That 't is not lawfull to write all a Sermon verbatim and then deliver it without any alteration and after Print and then impose it on others therefore c. To which we say 1. That the Objection may be improved thus If Set Psalmodie or h See the last Answer Hymnologie if Set Translations of Scripture Set Confessions and Professions of Faith Set Catechismes and Set penned Sermons be lawfull then are Set Prayers also lawfull But those are lawfull Therefore so are these 2. What he speaks against writing a Sermon word for word delivering it without addition or substraction or variation and so injoyning it is equally pleadable against the particulars immediately foregoing 3. Reading a thing that broiles in his breast i A thing that did also in Disciplinarians theirs Hooker l. 5. p. 221. that Sermons should be read of the S. Scripture where no liberty is left for alteration of words and phrases or adding c. is by Scripture called Preaching a Act. 15 21. preach him being read For so saith Mr Hooker b Boâ—k 5. p. 213 sect 19. of necessity it must be understood inasmuch as we know that the Jewes have alwayes had their weekly readings of the Law of Moses but that they alwayes had in like mâ—nner their weekly Sermons upon some part of the Law of Moses we no where find Yea and the Scripture read is the best of Preaching c See Id. ib. p. 229. 4. This also to him ad hominem is considerable that one may preach with his pen which comes to the hearer Reader without al alteration I Evangelize sayes Dr. John Reynolds d De Rom. Eccles Idololat Praef. ad Com Effexiae with my hand and by writing To the Tenth Argument for Litutgies Because it was the practice of the Church in Scripture-times and downwards to have them He begins to Answer very fastidiously but withal nothing to the purpose of the Argument which is a knot too hard for him e're to untie disputing against all Forms as he do's The Bishops saith he said so and thought to prove it and then out of Smec or the Club-Divines mentions a mistake of Bishop Andrewes about a Jewish Liturgie To which I say 1. The Bishops were wont to speak as much truth as any of their enemies ever were and had as much of Christian simplicitie and veracitie and what they thought or needed to prove both in respect of the learning of the men and the justifiablenesse of their cause could not want advocation 2. As-to what Bishop Andrews of immortal memorie did in inquirie after the Jewish Liturgie as I know not now so at present I have no commoditie to examine a thing but needful when Smectymnuus and his followers speak for their own and against their Adversaries interest This I suppose that the Reverend bishop Hall now at rest with God finally answered their Pamphlet whereout this Story I own to have been taken but His â—ook I have not e Since I find that B. Hall dâ—es fuâ—y prove that the Jewes had a Foâ—m of Litur from Moses 's time Answ to the Vind. â—f Smec p. 3â— c ¶ 5 6. p. 10â— 2. As-to what he adds as reason That if there had been any such Liturgies in Christs and His Apostles time doubtlesse we should have found some mention of it in the Scripture where is mention of their reading and preaching in the Synagâ—gues and of giving the Book of Isaiah f S. Luk 4. 17. I Answer 1. That the Scriptures silence in this matter proves nothing The Scripture was given to be the perfect Rule of supernatural Faith and heavenly manners but sets not down alwaies particular Observations or Customs The practise of ordâ—narie reading of the Law in the Assemblies on the Sabbath a Act 15. 21. is not found mentioned for a long time together now is it hence conclusible That the Scriptures were not read in the Assemblies More Instances in this kind may be given but this in general we say b See the learned Author of the Additionals to Bishop Andrews on CoÌ„mandments Commandm 3. p. 271. saying thus Though in matters of Faith which are of absolute necessity to salvation for all to know it may be granted that they are all expressed in Scripture yet for other matters that concern the discipline order and government of the Church it was not necessarie to have them in writing though many of them be occasionally mentioned it was sufficient that they might be known by the daily practice of the Church wherein every one might read them written in large and capital letters See Grot Vâ—t p. 140 141. Discussio p. 173 174 c. See Dr Hammond's Quaeres Quare 1. per tot See also Dr Whitaker disp de Sacr Scrip qu 6. contr 2. c. 6. That there were many Observances Vsages and Orders in especially the Gospel-Church which were well-known to those who observed used c. them but the S. Scriptures do not sometimes at all sometimes but glancingly or allusively reflect or touch them 3. It follows not should the Argument be pressed so far that they ne'r had or used a set Form because it is not found at this day For many Antique Monuments are perished and lost Again though Forms now exstant were not entire with interpolations c. as now they are till they ceased to be a Church yet many matters contained in these disguised Liturgies might be in use before Semblably as 't is in or with the Liturgies that go under the names of S. Mark and S. James thence surnamed Jacobus Leiturgus c Hegesippus c. 4. It is undeniable that the Jews used a stinted prescript Form of prayer and praise or thanksgiving in the celebration of the Passeover and the learned d See L. Brugensis in Ps. 112. Jo Scaliger de Emen temp l. 6. Beza Ann. Maj in Mat. 26. 20. Drusius Praeterit l. 1. in Mat. 26. 30 Ainsworth in Exod 12. 8. John Balls Trial of the Grounds tending to separation c. 7. p. 106. bring proofs that our Lord approved the same To our Eleventh Argument That a Liturgie is a good help to those that can't pray He Returns four things The 1. That it is rather an hinderance for were it not for such Forms the help of the Spirit of God would be sought and given Answ 1. That this opposeth all Forms equally with Liturgies 2. What if that of the famous Hales d should be true when the Spirit stirs up a man to newnesse of e Hales's Golden Remains first Sermon on 2 Pet 3. 16. p. 16. life it exhibits not unto him an inventorie of his sins as hitherto unknown but either supposes them known in the Law of
versamur incerta est whom there was nothing poor men I could heartily wish it might have been groundedlie so a Utinam nemo pereat Nazianz. but Heaven-ward ho though a company of facinorous Impenitents Certainly a gracious tenour of a holy life is if not the onely yet the most sure and chief assurance b Altera est Quaestio de certitudine pro futuro Hic datur magis bona spes quà m certitudo spes qualis est in honestâ matronâ quae cum semper casta fuerit etiam in posterum talis esse vult futurum esse confidit ideóque non meâ—uit anxiè ne se maritus repudiet Haec spes sollicitudinem cautionem non excludit Quamdiuâ— vivimus in certamine sumus ut aiâ— l. 2. contra Pelag. Hieronymus Bernard Certitudinem utique non habemus sed spei fiducia consolatur nos 1 Cor. 10. 12 Phil. 2. 12. Grot. Annot. ad Cassand ad Art IV. For his other Instance and charge of imperfection no Prayer for Labourers c. it's also utterly causelesse For has not our Liturgie an excellent Prayer for the Whole State of Christs Church militant here in earth and therein do's not the Chuch beseech the Divine Majestie to inspire continually the universal Church with the spirit of truth c Do's She not pray in the Collect for S. Barnabe's Day c See also the Collect for S. Bartholomew's Day and oâ—hers That the Lord Almightie would not suffer us to be destitute of his manifold gifts nor yet of grace to use them alway to his honour and glorie So we have satisfied his Exceptions and challenge him to find any such Defective Omissions His Eleventh is Because there are so many unwarrantable and offensive things therein Answ For his offensive things I have accounted somewhat in Answ to his Fourth Reas against our Book For his Unwarrantables we 'l view them distinctly and applie Answer to them accordingly The 1. is Adding and diminishing from Scripture endeavoured to be proved by that sentence praeliminarie to our Book At what time soever c. Ezek. XVIII 21. 22. Answ 1. That the Accuser knows not what adding c. is Let him learn it above in my Answ to 's Twenty fifth Reas against Liturgies 2. He adds here for proof Prov. 30. 6. But let him here also take with him Grotius's Note on the words He d Addit qui aliter quà m Deus imperat facit ut dictuÌ„ ad Deut. IV 2 Grot. in Loc. adds that do's otherwise than God commands He brings for proof also Rev. 22. 18. To which we say 1 What if that be onely the adjuration e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Scribe whereof there are examples which was the learned Mr Lively's conjecture 2 We say â—t is a symbolical and Prophetical form of expressing the certaintie and immutabilitie of this Prophecie and that it imports also the absolutenesse and perfection of it in order to publick use that it should be the one Prophecie given to the Christian Church which should bring Divine Authoritie along with it as sent with a commission from Heaven and therefore now no new doctrine was farther to be expected by the Christian Church and whosoever taught any as a rule a Though many excellent things were written afterwards Josephus cont Appion l. 1. and there might be some Prophets after S. John as Justin tells us That the gift of Prophecie remained in the Church till his time See Dr Hammond in Rev. XXII 18. of Faith and Life and pretended Revelation * for it should fall under the censure denounced on false Prophets Deut. XIII and under S. Paul's Anathema Gal. 1. 8 9. Now let him applie this to his Charge if he can 3. To the particular place contested I say 1 'T is cited according to the sense though not the words And the same petulant censure ever and anon in that manner b Concerning the several wayes of citing in the N. and O. Testament 1 as to the words 2 as to the sense alone 3 as to the type fulfilled 4 as to the analogie 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or indefinitely 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or precisely 7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or summarily See in Bishop Pâ—ideaux his Fasciculus Controversâ—arum p. 24. See also Hooker l. 5. § 19. p. 213 214. See also concerning the place in Ezek. particularly Bishop Gauden 's Considerations c. p. 24. c. which Answ Mr Firmin has not cannot firmly overthrow For instance see a pregnant place Hebr. X 5 6. cited out of Ps XL 6 7 8. And this Answ may be snarled at but it can never be rationallie everted 2 Thus 't is also ordinarie for the Fathers not to cite precisely the words but the sense onely many times The 2. Vnjustâ—fiable wherewith he charges our Book is Our leaving out many Books of Scripture never to be read thooughout the year charging it as contrarie to 2 Tim. 3. 16 Answ 1. By asking in the learned Thorndike's words c Of the Service of God at Religious Assemblies p. 403. What will any man say now to the Order of reading the Scriptures once a year in the Church Shall this be the thanks of the Church of England for renewing that religious Order of the Antient Church and providing a publike course for the people to become acquainted with the Scripture To say that it is out of the Breviarie or Masse 2. Be it known to him we leave out none of the Scriptures in our yearly lecture or reading of them as if we thought them not divinely iâ—spired or unprofitable but allowing them to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we think that some Chapters may be well omitted in publick as being either 1 such as have been read already upon which score the Chronicles are omitted being for the most part the same d So VII of Nehem. with the Books of Kings read before or 2 such as having for the main been read alreadie either in the same Book or some other the case of certain chapters in some other Books or 3 such as being full of Genealogies a Sâ— for this cause are emiâ—ted Gen. 10 11 24 Exod. 6. likewise S. Matt â— 1. to 18 v. Luk. 3. 22. to end Some Chapters are not read because Ceremonial as Exod 25. to 32 and 35. to the end â—th Book Levit. 1. to 18. and 21. to 26. also the last Chapter in Numb and those two in Deut. 14. and 23. So those are left that describe Places Josh 15. to 23. Those also that are prophetically mystical as all Salomons Song and many Chap. in Ezek especially 9 last and Rev. 2. to 22. or some other matter counted lesse profitable for ordinarie Hearers as the nine last Chapters of Ezekiel the first eight of the first of Chronicles how would such Hearers be edified by Were not men resolved to keep up their animosities though never so causelesse and groundlesse
by the blood of the Lamb 6. Our setting a-part a Day in honour of God for indulging us the ministeries assistances and examples of Michael c. is not concluded faultie from Coloss 11. 18. for we do not worship Angels as Mediatours to God the thing condemned in that place f See Dr Hammond in Loc. nor in any other sense To his Fourteenth Vnwarrantable That in our Benedicite after the spirits and souls of the righteous called upon to blesse the Lord Ananias c. are called upon c. as if they were not included in the former Answ 1. 'T is a sottish Exception for the spirits c. of the righteous are those which are in Paradise and so distinct from those here en earth as were Ananias c. a See Grâ—tius in Lâ— 2. I 'le put him a semblable Instance and let him condeme if he dare a piece of the Canon Ps 8. 7. All sheep and oxen yea and the beasts of the field b See another such Instance 1 Coâ— 9 5. as well as other Apostles and as the brethren of the Lord and Cephas Do's he deniâ— the Lords Brethren and 〈◊〉 to be Apostles Here I may ask as well and as wisely as he Are not sheep and oxen beasts of the field 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To his Fifteenth Because Benedictus being part of a Chapter is to be used Answ 1. And why not Why trow not this and the other New-Testament-Hymns as well as the Old Testament David's or Asaph's Hymns 2. Some of David's Psalms are parts of Chapters as Ps 15. Ps 96. c. parts I say of Ch. 16. of 1 Chron May they not therefore be sung or used Hymne or Psalmwise I shame to spend ink thus 3. But Benedictus is appointed to be said in English which implies it is used in Latine in the Romish Church Oh! this is the Achilles that kills us Why man in the Church of Rome they read all the Scriptures and commenâ— upon them laboriously must not we do so therefore 4. As-to his saying that this encourages them we have spoken to that already in Answ to his Obj 8. against our Book 5. Parker's authority weighs not against a feather with us as being a hot-brain'd Schismatick whom his Folio-Book on the Crosse do's sufficiently arraign for a conceited self-full rash person though otherwise of good sufficiencie in literature and whom I would not have thus charactered did not truth as warrant so enforce me To his Sixteenth That we make he descended into hell part of one Article of the Creed Answ 1. Do's not he so too Say Sir do you reject the Christian Creed or do you substitute other words for those If the former you are concluded to be what I hope you are not an Infidel if the latter you fall under the Characters of presumptuous and temerarious in a high degree 2. Why must we retaining those words make Christ descend into the place of the damned The Assemblers at the fag-end of their Catechisâ— set down the Creed and yet do not so interpret The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dr Hammond do's not so interpret them c Pract Cat l. 5. â— p. â—88 2â—â— 2â—6 3. But what will he say 10 â—â— 16 11 Act 2. â—7 3â— Because thou wilt not leave my soul iâ— bell c. Bishop Andrewes is of some authority with him be * So 〈◊〉 and 〈◊〉 saith a In the â—reed Analysed p. 174. of Holy Devotions from S. Austine b Epist 99. upon this Article Non immerito creditue It is not without cause that we believe that Christ according to his soul was in hell the Scripture is plain for it being fore-told by the Prophet David c â—s 16. 1â— and evidently expounded by the Apostle's application d Acts â— 31. of that Text Thou wilâ— not leave my soul in hâ—ll And he concludeth peremptorily with this Question Quis ergo nisi infidelis negaverit fuisse apud inferos Christum Who therefore but an infidel will denie that Christ was in hell 4 His Texts e Mâ—t. 1â— 40. Eph. 4. 8. prove nothing for the one signifies he was entâ—â—rbed and the other that he was enwombed and so he might be and yet go into â—ell too 5. Going he went to triumph and was there in a good estate as our Writers hold which is contrarie to the erroneous tenet and sense of the Romanists 6. When will he or his part-takers solidly satisfie the learned Volume of Bishop Bilson Of Christs descent into hell that of the damned All this while â— have concealed my own poor sentiment either way It 's enough for me to have confuted this so very petulant Adversarie To his Seventeenth Because the Priest and People salute and complement one with another Answ 1. Such interchangeable salutations which also are prayers for each other as this The Lord be with you c. are excellent provocations to love and charity towards one another 2. They are extending the words to Interlocutories in general Incentives f See Pref of Devotion being as it were the laying of glowing coals one upon another which presently kindle one the other and make the flame the greater g Dr Daniel Featlâ—ye's Dippeâ—s c p. 7â— 3. And because he lacked in singing of the Lessons the practice of the Church let him know this way was used by the Antients and esteemed by them a beautie no blemish in their â—iturgies so antientlie that Plinie the Nephew h Epist ad Trajaâ—um See Dr Bâ—â—s's Postills upon those words Cum spiritutuo p. â—8 who lived within a hundred years of Christ sends word to Trajan E These Christians before day sing Hymns by turns or Catches alternaâ—im to one Christ whom they esteem a God But thus also the Angels practised Is 6. 3. And the Seraphim â—ried one to another Holy holy holy The Council of Braccaria i c. 21. tells us that this form of interchangable salutation or apprecation the Eastern Churches received from the Apostles I close this with the excellent words of a learned man k Mr John Maâ—tin in hâ—s Seâ—mon caâ—led Hosâ—nnâ—â— p. 1. speaking on these words O Lord. I beseech thee send now prosporitie they are saies he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a quick â—arnest prayer the pattern of the Antiphonies in our Liturgie the choicest part of all and therefore the Devil shoots most of his arrows against it even bitter words To his Eighteenth The Minister's standing up between one prayer and another the Prayer not being so long as to be so soon tired with kâ—eeling Answ 1. This Excepâ—ion would make one that were not somewhat knowing and wary believe that at the end of every such particular prayer we rise from our knees which is most notoriously false For 2. in praying we kneel indeed if the Priest perform any authoritative act because acts of authoritie a See Hooker l. 5. Sect 30. p. 248.
seat with our Lord. 7. We should not feed the Papists with Scandals as one saith as Dogs be fed with bones k See the Controversie debated about Kneeling at Euchaâ—ist by James Watts of Woednosborâ—ugh in Kent See also Thomas Baybodies Just Apologie for the Gesture of Kneeling in the act of Receiving c. 8. Our Kneeling at the time of receiving the Sacrament is onely a kneeling to God in prayer which can't be faulted unlesse it be a fault to worship Christ or to choose that time or place to do it in the lowliest manner when and where he is eminently represented by the Priest and offered by God to us 9. Our Church onely adores Christ in the Action in which certainly Christ is and not the Elements themselves nor Christ's Bodie locally present under the shape of those Elements 10. If we should do as the French do Walk to the Table and there with a Congé Receive e it 's a wonder but a See P. du Moulin's Letter to a Scotishman p. 29 quarrel would be pickt from our symbolizing with the Jews in their Ceremonials for is this any other than a meer Egyptian-Passeover-custome 11. Some run so far 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Papists as that they have no consideraton of what 's infinitely worse profanenesse which wonderfully abounds To his Thirty ninth The Priests giving it to every one in particular and saying Take eat c. for this is contrarie saies he to the way and words of Christ who said to his Disciples in general c. This is my Body c. Answ 1. Seeing God by Sacraments applies in particular the grace which himself hath provided for the good and benefit of all mankind no reason why administring the Sacraments we should forbear to expresse that in our forms of speech which he by his H. Gospel teaches all to believe 2. In the one Sacrament I baptize thee displeases not If eat thou in the other offend their for this was the Disciplinarians Exception phantsies are no Rules for Churches to follow 3. It 's uncertain whether Christ spake generally once to all or to every one in particular His words are recorded in that form which serves best for setting down with Historical brevitie what was spoken are no manifest proof that he spake but once to all 4. That we in speaking to every Communicant do amisse it will not be proved were it cleer that herein we do otherwise than did our Lord b See Answ to 38. Vnw Tru of them Anima animae sensus est Tertull 5. The quarrellers little weigh how dull heavie and almost without sense the greatest part of the common multitude every where is while they think it either unmeet or unnecessarie to put them in mind even man by man especially at that time whereabout they are c See Hooker l. 5. § 68 p. 365 396. To his Fortieth Unw That People must partake three times a year where he asks Why not every Lord's-Day or Moneth as did the Primitives Answ 1. The Church sets this number down as the minimum quoc sic in case She can get it received no oftner So backward are men to the things of God and of their souls that they are very unapt noâ— in this great declension of Christian zeal and Pietie to partake of that mystical Boord oft yet seldomer to Receive it 's made punishable and no d Every Parishioner shall Rubric ult after Communion parishionar shall escape if he do's not receive it so oft 2. If he could redresse the slacknesse â—egligence infrequencie and contemptuousnesse we should owe him very much 3. The very Apostles receded from their first frequencie from every day a Acts 21. 46. possibly to every Lords-Day b Acts 20. 7. 4. The Divines of our Church call for frequencie as do's c See first Exhortation before Communion See also the Rubricks after the Communion Vpon the holy daies if there be no Communion c. The same is more plain by the Rubric of Edw. VI first Ed. after Exhortation the Church it self Whereas saith Bishop Andrews d Sermon of Imaginations upon Acts 2. 4â— p. 36. we continue in the Doctrine and Prayers of the Church we do many times dis-continue this action a whole year together These long intermissions so that if it be panis annuus once a year received we think our dutie discharged are also no doubt a second Imagination in our common practice For sure we should continue also in this part and the frequenting of it if not so often as the Primitive Church did which either thrice in the week or at least once did communicate yet as often as the Church do's celebrate which I think should do better to celebrate more often e But which of our Writers call nâ—t for frequencie See Pract. Câ—t l. 6. § 4. p 475 476. Bishop Taylor 's Great Exemplar Disc of Eucharist Num â—8 p. 505 c. and his other Devotional Pieces 5. I stand not to exact for his saying The Primitive Christians received every moneth proof from Scripture where I find no such thing inordered precisely 6. While here also he excepts at the injoyning of the weekly Receiving in Cathedral c. Churches where are many Priests f 'T is Ministers Sir in the Rubric and you alter not the word but because you think it of ill savour as not allowing that difference seeing the common People he saith need as oft as they We say 1 But will they be as willing as they Are they as little impedited as they If their dovotion should somewhat serve would they not think it a huge oppression of their purses to â—e at the charge of buying Bread and Wine so oft when most an end they had rather ne'r coÌ„municate of Christ's Blood than that their Purses should bleed in the least 4 He speaks as if he lived in Plato's Republick as we may accommodate not in Romulus his Dregs 5 Is not more holinesse required of the Clergie Priests or Spiritual men the man will be offended at the words then of the Laitie h c. 7. We have proved that Clergie and Laitie are truly distinguished that as an order by it self and in that sense we do make a Church of Clerks distinct from a Churh g quicquid de aâ—â—is omnibus dictum est magis absque dubio ad eos peâ—â—inet qui exemplo esse omnibus debent qâ—â—s utiqâ—e tanâ—â— antista eâ—â—xteris oportet devotione quanâ—o antistâ—nt omnibus dâ—gnitate quos tam mâ—gni esse exempli in omnibus Deus voluâ—t ut eos ad singularem vivendi noâ—mâ—m non novae tantùm sed etiam antiquae legis severitate constringeret Vnde est quod eis Salvator ipse in Evangelio non 〈◊〉 iâ— voluntarium sed imperativum officâ—um perfectionis indiciâ— Salvian ad Eccles Cathâ—l l 2. p. 3â—3 of Christians 8. The number of Priests and Deacons that as well answer their
c L. 6. p. 258. Thus these things were religiously observed by these Nations and all other whether Civil or Barbarous and this surely by tradition from Noah Methusalem Adam and so God who consecrated the Mariage-Bond of our first Parents not meerly as man and wife but as servants in covenant with Him blessed them as well as their seed was to bruise the Serpent's head as they were to people the whole earth Which act was menaged by God rather as representing the Priestly Office than that of Kings 4. The first Monarch that gave his name to Christ Lusius by the advice of Eleutherius P. gave Rules founded on Scripture for Mariage unviolably observed through the Heptarchie of the Saxons till Ina's daies then till Edw Conf. M. Charta our times 5. I shall mention the Authoritie which must weight with him of the Composers of the Directorie who p. 28. have these words Because such as marrie are to marrie in the Lord c. we judge it expedient that Mariage be solemnized by a lawful Minister c. 6. I might touch our Legal Form of Solemnization of Matrimonie confirmed by several Acts of Parliament So that 7. we may conclude from the Premises that as the first step of the Matrimonial Processe takes-in the consent of Parties and of their respective Parents the second of Magistrates c. these in an Oeconomical and Politick capacity common to Turks and Heathens with us so there is a higher gradual perfection which exacts the consent and blessing of the Church of God as the Parties contrahent are Children or Members thereof And the binding and blessing of these Bands and making them truly sacred by the Bishop's or Presbyter's hands was alwaies accounted necessarie from the Apostles daies through all Ages of the Church all the World over d See in ample collection of Testimonies to this purpose in Dr Hammond's Vindication of his Dissertations c. c. 3. Sect. 3. p. 154 155. It becomes saies S. Ignatius e Epist ad Polycarp See Hornbecks summa controvers de Brownistis p. 677. those that marie and are maried with the mind of the Bishop to make the union What the Church knits saies Tertull a Ad Vxâ—rem l. 2. c. ult p. 43â— Ed de la Barre Id de pudicitiâ c. 4. Conc Carthag IV. Can 13. and oblation confirms and the benediction seals the Angels declare the Father Almighty ratifies The Priests which are in the whole world blessing the beginnings of Mariage consecrating them and associating them in the Mysteries saies Arnobius or Hyginus b De Praedesâ—inator Hâ—resi 7. S. S. Augustine's and Ambrose's examples were produced by him when they seemed to serve his turn Now the former being desired to celebrate a Mariage answered c Epist 133. he would provided the Mother of the child were present whose consent is necessarie the latter contends d Ambros Ep. 7. ad Vigilium that persons of diverse Religions should not be match't together because they could not have a joynt benediction under the Sacerdotal Veile which imports that then mariage appertained to the Priestly Office and saies Peter Vermilius e In L. 1. Regum p. 25. See S. Aug approbation of this advice of S Ambr. in vitá per Possidoâ—ium by these words of Ambrose we under stand that Matrimonie was solemnized in Temples 8. * In regard Mariage is to be sanctified by the Word of God and Prayer 1 S. Tim 4. 3 4. * in regard it is to be done to edification 1 Cor 16. 26. * in regard all things are to be done decently and in order 1 Cor 14. 40. * and in other regards many meet and requisite it is that Mariage be solemniz'd by the Priest 9. What is cited out of Ruth is but a f H. Grot. in Loc. form of apprecation in mariage now also used by the Jews which do's not exclude the solemnization by a Priest though not mentioned for then it would exclude it now also 10. If it were in the power of the Jewish Church g See Hooker l. 3. Sect. 7. p. 95. See the Dowry-bill in Godwin's Jewish Antiq out of the Babyl-Talmud l. 6 p. 361. See Bishop Gauden's little Tract Of Mariages by a Minister to institute the Order of Burial and the Rites of Mariage with such like being matters apperteining to the Church yet not any where prescribed in the Law but were by the Churche's discretion instituted why should it be thought unreasonable saving what ha's been said before for the Church Jewish or Christian to appropriate this transaction or service to a Priest To his â—ifty ninth The use of the Ring in Mariage making it essential to it Answ 1. It 's reputed by us no more essential thereunto than the Crosse to Baptisme indifferent in themselves ceasing so to be when enjoyned by lawful Authoritie For 2. it serves as a Token onely of our intended endlesse continuance in that which we ought never to retract or revoke that is Mariage which is such a Contract or Tye never to be dissolved or rescinded but by death Fitly therefore is that especial pledge of fidelitie in that notion alwaies used applied to this matter For some of the H. Fathers a Isidor de Eccles Offictis l. 2. c. 19. think the cause why the Christians use it to be either to testifie mutual love or rather to serve for a Pledge of Conjunction in heart and mind 2. What Rite or Custome saies Hooker b L. 5. Sect. 73 p. 398 399. is there so harmlesse wherein the wit of man bending it self to derision may not easily find somewhat to scorn and jest-at Where he go's on to parallel the four-corner'd Garment over-spread in time of Espousals praying over a Cup and delivering it at their Mariage-Feast c. as things whereat by one lewdly affected might be taken as just occasion of scornful cavil as at the use of the Ring c. 3. If as some object it be thought to savour of Ethnick usages c According to that of Tertull cum aurum nulla nôâ—at praeter unico digito c. Apol. c. 6. mihi p. 672. A. we justly Return that as the Heathen Temples d Consider the Kisse of Charitie called the holy Kâ—ss Rom. 16. 16. drawn from a civil custome in the East yet converted and amplified by the Apostle c. as there we see commanded by him passed into the use of Christians so also may the Ring with other things be transfer'd and accommodated to pious uses To the Sixtieth The Man 's promising with my bodie I thee worship where saies he civil worship is due onely from an inferiour to a superiour as the Woman is not Answ 1. There is some kind of Worship which may be exhibited to man or woman 1 Chron 29. 20. and worshiped the Lord and the King * See S. Luk. 14. 10. This onwards for the satisfying of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉
Maner we say it is not by proper authoritie directly and absolutely which belongs onely to God a Isa 43. 25. Ps 32. 25. S. Mat 9. 2 5 6. Aliud est baptizare per ministerium aliud per potestatem authoritatem S. Aug. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom 3. 9. See 1 Tim 1 4. S. Joh 17. 20. 1 Thess 5. 13. their works sake and 2 Cor. 3. 2 3. So in Retaining sins 2 Cor 10. 6. H. Jerem 1 10. Ezek 43. 3. where see our Marg Lev. 13. 3. aliâ—i where we pronounce him unclean and v. 6. pronounce him clean it is according to the Hebâ— and Gr shall cleanse shall pollute him See S. Jerome l. 7. Esay c. 23. Lombard l. 4. Sent dist 14. Numb 6. 23. compared with v. 27. but potestate vicariâ by a deputed derivative ministerâ—al stewardly limited power so as that it is not their work properly but of the H. Ghost who remitteth sins by them as his Stewards or Substitutes dispensing things according to the will of their Master 3. The Form of words in this affair hath sometimes been Indicative sometimes Precative sometimes Declarative all which Modes of Absolving our Church useth the first in the place now excepted to the second at the Communion of the H. Eucharist and the third at the beginning of Lit who knows whether therein aiming to expresse an indifferencie as-to forms 4. We say it is done authoritative by a commissionated delegated Power committed to the Priest from God designativè and so ex Officio that no other man no nor Angel can do it 2 Cor 5. 19. authoritatively I say in this sense as it may stand with declarativè just as the Officer whose place it is solemly to make Proclamation of the Royal Pardon do's it authoritatively and without authorization would not dare to do it And therefore our Exceptioner may see it is no such adventure as he would have it to say I absolve thee 5. Yet some go higher upon the authoritie of S. Chrysostome's words Hom. V. in Isai Heaven â—aites and expects the sentence of the Priest here on earth the Lord follows the servant and what the servant rightly binds or looses c. that the Lord confirms c. They cite also S. Gregorie b S. Aug S. Cyprian c Hom 26. in Evangelia The judgment of man goeth before the judgment of God saie the Antients c. And whereas our Book hath three several Forms as we saw above those that maintain this last opinion in this concern d See Rationase p. 18. eib p. 23 24. pronounce them in sense and virtue to be the same for as when a Prince hath granted a Commission to any servant of his to release out of Prison all Penâ—tent Offenders whatsoever it were all one in effect as-to the Prisoner's discharge whether this servant saies By virtue of a Commission granted to me under the Prince's hand and seal which here I shew I release this prisoner Or thus The Prince who hath given me this Commission he pardons you Or lastly The Prince pardon and deliver you the Prince standing by and confirming the word of his servant a See Id. ib. p. 26 27. Where he refers for Instances of Forms of Absolutionâ— as ful as any the Ch. of E. uses unto Arâ—udius desacrd Paenit l. 4. c. 3. Goar in Euchol Graec. See Dr Heylin's Respondet Petrus on this matter And his Theologia Vetâ—eruÌ„ l. 3. c. 6. p. 458 459 460. Even of old there was used in the Greek Church as full a form as any the Church of England useth It 's true it was not written nor set down in their Ritual but delivered from hand to hand down to these times and constantly used by them in their private Absolutions For when the Penitent came to the Spiritual man so they called their Confessour for Absolution intreating him in their vulgar language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I beseech you Sir absolve me The Confessor or Spiritual man if he thought him fit for pardon answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I absolve thee So that if our confession and repentance be heartie and serious this Absolution is effectual as if God from Heaven did pronounce it 6. His Texts levied to serve against this truth are the two former 2 Cor 2. 6. and Gal 6. 1. for our assertion as speaking of persons under the Censures to be absolved by the Church that is by the Governors of it in an authoritative way by absolution freed from Satan to whom he in the former place was delivered 1 Cor 5. 5. Excommunicate put under the Censures so that satisfies his third Scripture And his fourth Mat. 18. 18. musters under us as is visible above in this Paragraph To the next Sixty first That the Communion is appointed to be given when a man is sick at home and in the time of Plague c. upon special request of the diseased at what time the Minister alone may Communicate with him Where saies he such a Communion is Rubr at Priv Com not warranted by the Word and cannot but be Popish both in the end and manner Answ 1. It 's warranted by God's Word for the manner S. Mat 18. 18 19. For where two c. are gathered together in my name there am I c. Communion is also 'twixt few b Caeâ—erùm non obstat hoc quo mâ—nâ—s agroâ—us aliquis simul cum domesticis suis aut certe simul cum Prâ—sâ—yterâ—s Diaconis communicet Est â—n Communio eâ—am inter pauâ—os Grotii Annot. ad Cass desolitariis Missis 2. 'T is not Popish because with them Papists the businesse is transacted solely and solitarilie by the Priest 3. The Council of Trent's Vote eatenùs is good Protestancie c See Grot. Animadv in Animadv A. Riv. de sol miss p. 5. when it wishes that in every Masse the faithful communicate also in tâ—e Sacramental perception of the Eucharist 4. Neither can the end be Popish or unwarrantable for it expressing the Churche's great care for the sick that nothing may be wanting on her part for the saving of his or her soul hath the Authoritie of the renowned Nicene d Conc Nic Can 13 Cod Vniv Eâ—cl See Counc of Aurange c. 3. Synod older sure than Poperie in these words To every one that is ready to depart the World let the Bishop after examination impart the H. Eucharist if he desire it adding that this is the antient law that if any one depart this life he be by no means deprived of the last and necessarie viaticum voiage-food or provision which is none other but the H. Communion as is evident Whereby appears that of the Puritan and their Extract's imputation of Poperie at every turn we may say what the admirable Hooker a L. 5. § 71. p. 379. saies of imputation of Papist and the breeding of superstition so frequentlie but so groundlesselie charged They are now become such
common guests that no man can think it discourteous to let them go as they come To which answers that of another most excellent Personage b View of Direct Sect 39. p. 36 37. Superstition is a strange Vbiquitarie readie to fly and affix it self to any thing they will have it And that it is no way what yet he pretends contrarie to the nature of a Communion appears as evident 5. It 's false what he saies that the Minister is tyed to go it is in the Rubr may not must and that upon request 6. It 's untrue what he pretends too that this is contrarie to 1 Cor 10 11. which equallie discharges all care of Visitation of any sick by any persons 7. The Priest is not to go unlesse he find himself bound in conscience or can secure himself from infection 8. 'T is no way contrarie another of his pure pretences to the Rubr in the end of Pub Com that requires greater numbers in other cases which can't be done in this and therefore is not required here And now after all this goodly exception we may cry c Lucilius Pergula Pictorum veri nihil omnia falsa To his next Sixty second Appointing singing at Barials which saies he is contrarie to Jam 5. 13. Answ 1. Singing is as seasonable in grief as in joy in as much as it admirably expresses or represents the turns and varieties of all passions whereto the mind is subject And our own experience prompts us that at some melodie we are more inclined to heavinesse and sorrow 2. We sing even here upon the score and out of the affection of joy and triumph in consideration of a beatified Resurrection from the squalors and dishonesties of the grave I am the Resurrection and the Life some of the words we sing So that it is a holy insultation over death O Death where is thy sting d 1 Cor 15. 55. c. And therefore thanks be to God who giveth us this victorie c v. 57. c. 3. S. Chrysostome represents f Hom IV. in Hebâ— this to be the usage of his times when he mentions bright torches as of Championt and Hymnes of glorification all which saith he are expressions of Joy whereby in a sacred valour we laugh at death whereas continues he if we be dejected and à la mort as they say we calumniate and put a disreputation on the death of Christ whereby he hath vanquished death a See S. Jerome Ep. 30. ad Ocean de Fabiold See also Dienys Eccl Hier. c. 7. par 1. mentioning Hymnâ— of gratulation to God upon this occasion 4. I would ask Whether David in time of sorrow never composed one of his holy Odes and then played it to his Harp 5. Among the Jews and Heathens their Ceremonies of Burials these two there were to augment grief first Minstrels who with their sad tunes inclined the affections of the people to mourning which asserts what I said first on this matter with pipes b Majoris aetatis funera ad tubas proferre solebant minoris v. aetatis ad tibias Servius in Aeneid l. v. Tibia cui suetum teneras deduceâ—e Manes Lege Phrygum maestà Statius Thebaid l. 6. v. 121. and trumpets secondlie women c Called praefâ—caâ— quasi in hoc ipsum praefectas See Godwin's Jewish Antiq. l. 6. c. 5 p. 211 212. hired to sing at Burials for the same purpose P. Jerem 9. 17. S. Mat 9. 23. 6. To the place of S. James We sing not as we are afflicted but as we are merrie upon the stock or account above-said and thus by our Prayers and singing of Thanks givings in a time of complicated joy and sorrow we perfectly fulfil the H. Apostle's Precept To his next Sixty third That at Burials we say The soul of our dear Brother here departed of everie one buried adding that they have a large faith that can believe that all they burie are such Answ 1. Yes because some are dear Sisters 2. Why do's he not mention that terrible Mormo and rock of offence in sure and certain hope of resurrection to eternal life said over every one that is interred Which if he had then 3. we would say that such words are the voice and censure of hope and charitie not of certaintie and confidence in as much as it belongs not to us but to our B. Lord in the last judgment to distinguish the Goats from the Sheep d S. Mat. 25. 32. A charitable over-weening is certainly better than a censorious stark rigid uncharitablenesse e See Bishop Hall's Apologie against Brownists Sect. 44. p. 568. Go and learn how much better it is to call them our Brothers which are nor in harmlesse over-weening and over-hoping of charitie than to call them no Brothers which are in a proud and censorious uncharitablenesse 4. A wicked man may be called dear to us as such though not in a Christian consideration and yet even in such a consideration by virtue of the common Band of Christianitie they ought to be somewhat dear to us and a Brother he may be called as well as they are called Saints and the appellation is very usual in Scripture that are such but in profession 5. The Church designed and hop'd and accordingly incomparably provided as otherwise so by a vigoâ—ous execution of Displine Excommunication c. And note that 't is onely such a certainty as hope admits of to make all her Members holy and then these words were very apposite and when her Children degenerate it may I humbly and under correction suppose not be unlawful to leave out the dear and eternal life 6. Notwithstanding his scoffs we shal be ready to count him and his fellows Brethren semblably as the Catholicks did the Donatists equally enraged against them thâ—ir Worship their Churches as these are against ours To his Sixty fourth Our Reading and Praying over the dead without any Command or Example in Scripture Answ 1. 'T is well 't is not praying for the dead or to the dead the sottish imputations of non-sense-malice so clearly confuted by the Prayers then used 2. So long as the contrarie is not prescribed or commanded as-for example that if it be good must be resolved into command we are very safe as ha's been abundantly made good above 3. How if we want not the example of the Jewish and Christian Church in this matter For though it be not recorded in Scripture there might be such things for while the World stands saies Hooker a Eceles Pol. l. 5. Sect. 75. p. 403. See hâ—m also l. 3. Sect. 7. p. 95. they shall never be able to prove that all things which either the one or the other Jewish or Christian Church did use at Burials are set down in holy Scripture which doth not any where of purpose deliver the whole manner or form thereof but toucheth sometime one thing and sometime another which was in use as
special occasions require any of them to be either mentioned or insinuated 4. Were it so as is pretended we demand hath Christ so deprived his Church of judgement that what Rites or Orders soever the latter Ages thereof have devised they must needsly be inconvenient 5. It 's probable b Id. ib. that the Antient Jews had heretofore in regard the Modern ones have now a Form of Funeral-Prayers not borrowed â—e may be sure of the hated Christians 6. It is Mr Hooker's complaint c ib. in this instance That in these miserable daies under the colour of removing superstitious abuses the most effectual mears both to testifie and strengthen true Religion are plucked at and in some places even pulled up by the very roots To his Sixty fifth That in Churching of Women we applie Ps 121. to the Woman which is meant of the Church of God Answ 1. The Psalm was penned a See Grot in Ps 121. and accordingly is mean't concerning the time wherein there was War with Absalom 2. Why not thus appliable as well as what was said to Joshua b Josh 1. 5. in particular should be applied to every faithful Christian Hebr 13. 5. For he hath said I will never leave thee c. 3. Why not as well as the Psalms of David and Asaph applied to Hezekiah's time and the Churches case then 2 Chron 29. 30. though the occasions of both states were not the same and accordingly the expressions not all equally sutable and proper 4. By this use of the Psalm at this time is not intended to persuade that it was penned for this occasion but because it at the beginning tells the Woman that all her help comes from God c. the body also thereof being very pertinent and fit as is made apparent in the Rationale c p. 358. in Churching of Women 4. If the Churching of Women be questioned by any as by this Author I do here find it is being also in good time no doubt left out in the Directorie the Reader is heartily refer'd to a most satisfactorie and most excellent Discourse of it in the View of the New Directorie d Sect. 43. p. 39 40 41. 6. And yet hear in this matter the meek Hooker e L 5. Sect. 74. p. 400. 401. It 's but the overflowing of the gall which causeth the Womans absence from the Church during her time of lying-in to be traduced and interpreted as though she were so long judged unholy and were thereby shut-out or sequestred from the House of God according to the antient Levitical Law Whereas the very Canon f Dist. 5. c. Haec quae in lege c. Nune autem statim post partum Ecclesiam ingredi nonprohibetur Leo Constit x. Quod profectò non tam propter muliebrem immunditiem c. Where sâ—e two or three excellent Reasons of this Abstention it self doth not so hold but directly professeth the contrarie although her abstaining from publick Assemblies and her abode in separation for the time be most convenient But the Old and New Disciplinarians will needs set up Scholes of Ingratitude To his Sixty sixth That the Woman is enjoyned to offer her accustomed Offering Where saies he Is not this to bring them back to the Law of Moses Lev. 12. Answ 1. I have already accounted for Offerings and proved them Christian and lawful 2. Not every Concerning Oblations that some may become due by Law or Custome see the leaâ—ned Editor of Bishop Andrewes on the Commandements Add. 28. p. 308. imitation of Ceremonies and Usages among the Jews is now unlawful but contrariwise many of the Jewish Ceremonies were imitated by Christ himself under the Gospel as the above-said excellent Doctor a In his IVth Quaere ha's abundantly shewed in the place afore-cited out of that excellent Protestant Paulus Fagius's Notes on the Targum 3. When we come to give thanks for some extraordinarie blessing received then 't is requiâ—â—te and reasonable that not onely in word but in deed also we should thank God by bringing a Present to him as is required in Ps 76. 11. 4. To his reproach of leading capâ—ive silly Women if he be not conscious to whom it belongs let it even vanish as no concernment of ours To his Sixty seventh Unw The mention and approbation of Lent and Penance where he saies that these words are as honey c. to the Papists and that it was not so from the beginning Answ 1. Our Lent imports no more than a Spring-Fast Lent in the Saxon being Spring and the Jews the People of God had herein a fair precedent for us their publick set anniversarie Fasts as the great Day of Expiation b Levit. 13. Is 58. Jer. 36. 6. c. instituted by God and some instituted by men yet constantly observed as the four mentioned in Zech 8. 19. and Christ's Disciples were to fast c See S. Mat. 9. 14 15. S. Mar. 2. 18 19 20. S. Luk. 5. 33 34. 35. when he was taken from them that is ever since his Asscension c. so that without need to adde many other most obvious indisputably satisfactorie proofs Fasting in general nor set * See Luke â— 36. 38. Acts 10. 13. publick annually-recurrent Fasts cannot fall under a just reproof 2. As this will conclude our Lenten-Fast lawful so that will appear farther so to be by the occasion of it which was the imitation so far as we can reach d That we might as far as we are able conform to Christ's practice and suffer with him here that we may reigne with him hereafter S. Aug. Ep. exix of Christ's example of fourty Daies abstinence e S. Mat. 4. 2. Whereupon saith S. Jerome f Ep. 54. ad Marcellam We fast one fourty daies in a fit or convenient time according to the Tradition of the Apostles To him accords S. Epiphanius in making it an Apostolical Tradition And for the Practice of it S. Basil g Hom. 2. Je junio may be spokesman for all the Antients where he saies that there was no Age nor Place but knew it and observed it h See in Doctor Fearley's Handmaid to Devotion Of the Lent-Fast in Lent 's Devotion à p. 588. ad p. 619. and p. 617 618. 619. in Answ to Quest IVth is shewed how our Lent-Fast differs from the Popish See also Doctor Field of the Church l. 3. c. 19. p. 106 107. and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dr Gunning in his most full and irrefragable Tract on this subject 3. For the Penance our Church mentions 't is that of the Primitive Church not of the Romish which had her Penance as well as the Popish though not the same whereupon it is most ignorantlie to say the best done of our Author from Penance in the general common to both Churches to make as if we concluded their Church to be the Primitive 4. The Primitive Pennance