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
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
16. 4 is promulgate onely to the Gentiles at that time of Antioch Syria and Cilicia from whom the occasion thereof was taken but when they passe farther they promulgate them not as appears by 1 Cor. 8. 9. Where in that of Idolothyta things sacrificed to Idols Paul acknowledges the Corinthians-their liberty not retrenched save onely in case of Scandal And Baronius r Anno 57. n. 58. See Doctor Hammond Of Herefie p. 66 67. extends this observation to the Thâ—ssalonians also upon force of that Text 1 Thess 4. 2 3. And 4. His other four Texts s 1 Cor 4. 17. 14. 33. 16. 1. 7. 17. refer not to all Churches universim but to such as Saint Paul planted but then SS John and Peâ—er c. had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peculiar places or regions and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 portions of Apostleship plantations as well as he Therefore those Texts do not necessarily conclude That what things were done or inordered by Saint Paul in the Churches of his planting were done or brought in universally in all other Churches Which things 5. are manifestly Doctrines or things of that reference at least not the bufinesse we are about Liturgies or Models of Prayer His instance touching Scotland that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good Subjects there their refusing that unfortunate Liturgy sent them from England overthrowes his position for the Governours in both Church and State did agree to compose and impose that Form of Worship they were the Racaille or Rable inflamed by the Clergy-Bel-weathers and the ambitious Grandees that sollevated or tumultuated about it And be it that there were some diversityes there was nothing contrariant in the one to the other as I suppose His Ninth Reason might well be passed-over were I not resolved to follow him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore I demand 1. Is composing Forms of Prayer and imposing them by Lawfull Authority the setting of men's by God's threshold 2. I what 's perfectly subordinate to and compliant or comporting with all Christian Lawes and of high and pregnant advantage to the solemn publick and even private service of God so truly chargeable 3. Is the Common-Prayer-Book really an Idol or the service of an Idol for that is the meaning of the words setting the threshold c. t Their threshald i. e. they set their I dols and perform their service in my Temple in places and Chappels near to the places which are câ—â—secrated to my service Dâ—odâ—â—iâ—in 〈◊〉 Is not this man's conscience where Rachel's Children were just no where just none To the Tenth That no Liturgy of these dayes is a perfect Rule and therefore cannot bind any Saint c. because the Rule of Faith and Obedience ought to be perfect I Answer 1. God forbid that nothing should bind but what proceeds from an infallible Spirit and is in that sense perfect for if so what will become of the bindingnesse of humane Lawes in universum If it be excepted that he speaks of spiritual things I Answer 2. What thinks he of his stock-fathers and good Friends the Smectymnuuans or the Scotch-English Synodians-their Directorie Confessions and Book of Discipline which obtained I think an Ordinance u Dii Jovis 13. Matt 1644. An ordinance of Parliament establishing and observing this present Directory throughout the Kingdome of England and Dominion of Wales for the imposing of them were these perfect if so why then did not Mr. P and his fellow-Sectaries believe and cleave to them Nay 3. His own praying and Preachments I doubt not but he would have all to be bound by and yet he should need a whole Isle of Hellebore that could judge them perfect 4. Is it not enough that a Composure be according to the word of God as far as learned and honest men using all the means to discern right can judge to legitimate the imposition of it the civil Authority or Sanction intervening on all under their Charge and Rule Surely it is or else all the World will become a great Amsterdam or almost universal Bedlam To his Eleventh That all prayers are to be made in the Spirit I say 1. That the right use of a pious Liturgy is praying in the Spirit and more so than extemporary effusions are or can be x See above in Ans to 3d. Reason 2. Himself in Return to a very pertinent and true Objection acknowledges that good men and who thinks wicked men can may pray by a Form where the Reader may observe what he means by Liturgie even any Form to all which he 's an enemy and yet pray in the Spirit too But then 1 he uses a diminuent or qualifying term in some sense praying in the Spirit as if praying in the Spirit were so not onely diversified but opposed in sense as that some praying in the Spirit were not praying that is as if contradictories were reconcileable And 2 he alledges it to be the proper work of the spirit to help the infirmities as well in matter and expressions as in sighs c. Rom. 8. 26. your Friends the Directorians will kon you but small thank for what you say about Matter for they in their Directory prescribe that the matter y Wbereas Christ's promise is for the matter for it shall be given you â—â— what yee shal speak Mat. 10. 19. Mar 13. 11. Lu 12. 12. Poor liberty to leave the spirit onely to supply the place of a Vocabulatie or Copia verborum See Mr. Fuller 's Church Hist B. 11. p. 223. leaving the Spirit of God onely the Idol-God Mercurie's part to furnish with language and phrase whence he concludes very bashfully that they need not use stinted Forms But Sir you have hitherto borne us in hand that they were utterly unlawfull under a variety of expressions of that unlawfulnesse and but even noâ— 't was setting threshold against God's threshold Now if the non-needfulnesse of uâ—ng Liturgies be the thing contended-for then besâ—des that I have proved them needfull 't is clear that not-being needfull and being lawfull are very consistent Ey but then he eats his word immediately for this strict use of Forms he concludes to be a limiting and stinting yea no lesse than a quenching of the Spirit which to do sure is highly unlawfull But to this last charge which hath made such a noise in the World I have many things to Return briefly as 1. To forbid and stifle all sudden motions of the Spirit and all pious ejaculations is in some of our men's sense z See Doctor Featley 's Dippers dip't p. 69 70. One main Objection sayes Doctor Preston is this That in stinted prayer the spirit is streitned c. To this he gives three Answers 1. They that object it do the same thing dayly in the congregation whose spirits are limited or stinted by being hearers of him that prayes 2. 'T is no general tye c. 3. The spirit or affections are not
t'other like our B. Lord between two thieves has been and is still crucified This Body of Objections is levied in part out of Smectymnuus under the high style of Godly and learned Presbyterian Ministers To which Character we shall say but this That Godly is oft the Badge of a Partie or Faction but Christ has given us a sure Characteristick S. Matth. 7. 20. And these we know by their fruits For the title learned it s a very modified one as applied to some men and there are that are learned as Curio was eloquent to the publick mischief b malo pubâ—ico 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Democrates Et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. Well the Issue of this Club of Divines is now again midwiv'd into the World to annoy truth peace and order 'T were well if the Antidote were republished also That the Children of this world too much so in some particulars might not be more diligent than the children of light But out it 's come with a strange Metamorphosis of a Hill c Areopagi for Areopagitae It was a constitution of those admired Sons of Justice the Areopagi p. 1. And this piece of incrudition is well I wis excused by citing of Chaucer 's writing semyramus for semiramis c See their Animadversions upon the Remonstrants Defence against Smectymnuus p. 6 or Street into a man Mar's-street or Areopagus put for the severe Judges that sate in the Place so styled After his Laudative and the enumeration of the particular Names of this zealous Cluster he produces their Arguments against our Liturgie whereof The 1. is That it symbolizeth or agreeth so much with the Popish Masse as that the Pope would have consented to the use of it might he but confirm it and that K. Edw 6th told the Devonshire-Rebels a Cambden in Anno 1560 contending for the Masse that though it seemed to them a new Service 't was indeed no other than the old and therefore if good in Latine good in English To which I say 1 and t is appliable to all his Reasons following that this and the rest are used onely ad conflandam invidiam and more to intangle or insnare weak people and breed scruples in their minds For to them that look at or behold all Liturgies as images or inventions of men forbidden in the second Commandement this Objection and the others that follow are perfectly inâ—â—gnificant in sober reasoning But more particularly to this and the following Reasons we say 2. that 't is childish to think that Truth is to be measured by its opposition to the Church of Rome's Religion and that the more distant we are from that Church the more truth we possesse 3 It is grosly false that it symbolizeth any farther with the Portuis or Masse than these agree to sound doctrine and devotion The matter thereof consisting of 1. Scripture-Readings in a known tongue 2. Invocation of God in the sole intercession or mediation of Jesus Christ and not 3. Upon Angels or Saints departed 4. For the living and not for the dead 5. The right administration of the Sacraments and Psalmodie Now are these things Popish Is the celebration of the Eucharist sub utrâque both with bread and cup in remembrance of Christ's death and passion b See the Office of Communion who by one oblation of himself once offered hath made a full perfect and sufficient oblation and satisfaction for the sinnes of the World is thiâ— J say any peice of the Masse or is not that in the propriety of the now-use of the Word put for what 's quite contrary to this 1 unbloody 2 sacrifice of the Body of Christ which the â— Preist doth â— continually offer up for the quick 5 and dead Whence it followes 4. That the matter is good and if the form of words should be allowed to be taken out of the Masse-Book what the least blame can there be affixt on that Will expressions derived from even Heathens and used in a Sermon which to doe is very lawfull c See Bishop Andrewes 's Serm of Worshiping Imaginations p. 31 32. Egeon Askewe's Apologie for the use of the Fathers and secular learning in Sermons published 1605. Bishop King 's XLth Lecture on Jonas Dr Fleming saies my Authour in an Excellent Vniversity-Sermon determined it lawfull so saies he did Dr House against Dr Reynolds who upon this Sermon disclaimed the contrary opinion See all this in a little Book called A Brief View of the state of the Ch. of E. as it stood in Q. El. and K. Ja. Reigns by Sir John Harrington p. 153 154 155. See also Dr Chaloner's Sermons Serm on Tit. â— 13. p. 6. c. not being used for the expressing any evil or erroneous matter supposed and proved to be left out conclude the Sermon wherein they are respersed to be Heathenish or the device of an Heathen Whereon I frame this Dilemma if our Liturgie symbolize with the Popish Masse it do's so either in respect of the Matter or the Form Not of the Matter for that which duly brooks the name of Popish or as they 'l have it Anti-Christian the foul and grosse errours are expurged Not of the Form for order and phrase is not properly Anti-christian or Popish in that sense 5. The agreeing of our Liturgie with the Masse in all things but the crasse errours thereof speaks the Composers of it to have title to Christs blessednesse a S. Matth. â— 9. Blessed are the peace-makers or the peaceable for so the b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word will signifie which words are also a sufficient Warranty for any to endeavour peace to repair the breaches in the Church and to make c Psal 122. 3. Jerusalem a City which is at unitie in it self when it may be done without any breach of charity or wrong to Faith Well! say they what they will that hunch d Pacem utroque cubito proturbant away peace with both elbows and would have our divisions and quarrels e Qui aeterna cupiunt esse dissidia Votum pro pace Ecclesiae eternal as Grotius speaks 't is an amiable thing to live peaceably with all men as far as it is f Rom. 12. 18. possible and as much as in us is and to make no wider ruptures in Christ's seamlesse coat than is of rigorous necessity 6. About the Popes consent to the confirming ouâ— Lâ—turgie when I have Answered That acts of this nature or perhaps foâ— their turn at all points the Popes have been willing to multiply above what was required or necessary to gain consideration and honour and farther advantage to themselves let g Tryal of the grounds tending to separation c. 8. p. 152 153. Mr Ball tell them That the Papists can't sincerely approve our publick Service but they must condemn and detest their own their prayers in an unknown tongue their praying to Saints departed much more to feined Saints their receiving in one kind
their unbloody sacrifice their real presence c. And if for the first 11. years of Q. Eliz. the Papists came to our Churches and Service what can we saies he think but that the hand of the Lord was with us at that time for good when without division we sought him and he was pleased so to honour us that our Adversaries should at least feignedly submit themselves We say that the English Liturgie gathered according We do not like the Israelites borrow any Jewels of the Aegyptians but like Laban to Jacob we search their houses to see whaâ— Jewels they have of ours which were left us by the Primitive Fathers And dare be bold to say as Laban with a far better title These Ceremonies be my Ceremonies these prayers be my prayers as he of his daughters c. Mr D. Wh. Vind of the Form of C. Prayers p. 36. to the Modules of the Fathers the most pure of them is not a collection out of the Romish Missal but a refining of that antient Liturgie which heretofore had been stained or impurated by the Masse those things being justly cast out which were unjustly added to the Liturgie of purer antiquitie No translation of the Masse but a restitution of the former antique liturgie with the intersertion of diverse Prayers used by the H. Antients conformly to Sacred Scriptures His second Reason out of Smec is Because it was framed on purpose to bring Papists to Church Answ 1. That this sets a good a If S. Paul by being a Jew to the Jew could hope to gain the Jew why should not we without being Papists to the Papists but only Christians wherein they are so too expect to gain the Papists also View of the New Direct p. 63. Sect. 15. Seâ— also p. 62. most satisfactorily character both upon the Composers and the Composition that They designed and It was framed and both so as not in the least prejudicing Truth or Charitie to the Protestant English to convert any b Act. 26. 18. to turn them from darkness to light 2. The aime of our Reformers was to compose a publick Service and Polity Ecclesiastical conform as neer as they could to the Primitive Church that so all the Children of that Church enjoying such a Liturgie c. might serve God purely and like the H. Primitives We c Accessimus autem quantum maximè potuimus c Apolog Ecclesiae Anglicanae mihi p. 170. saith the excellent Bishop Jewel came as neer as possibly we could to the Church of the Apostles and of the Antient Catholick Bishops and Fathers which we know as yet kept her integritie and was as Tertullian speaks an uncorrupt or pure Virgin not yet defiled with idolatrie nor any grievous or publick errour nor onely our Doctrine but also our Sacraments and the Form of our Publick Prayers we have directed or framed to their Rites and Institutes and as we know Christ and almost all the pious to have done Religion by them Papists fouly neglected and depraved we have recalled or brought back to its origin and first beginnings 3. What the design and processe of our old authentick legal Reformers were malevolent and schismatical Smectymnuans must not teach us We have it told us by a man that will strike scale against six hundred of them the most candid veracious profoundly learned Mr Hooker d Eccl. Pol. l. 4. Sect. 14. à p. 163. ad p. 168. where p. 165. he considers this Objection of T. C's producing His Third Reason is Because it is so much idolized called Divine Service Answ 1. Was there never a Parliament in the World idoliz'd by its Adherents Mr P. among them and yet sure it s whether admirers or adorers thought not meet that It should be abolished or suffer an Ostracisme or Petalisme were there not some Ministers Smectymnuus as chief that were idolized all their false tendries and heterodoxies swallowed without all discretion or discussion a Beloved I speak it confidently that the greatest part of the deserters of the Ch. of E. are more at best as much lyable to a charge of implicite faith as any Romanist whatever the having mens persons in admiration having clearly I had almost said alone seduced them into their schism errours and heresies of which I am satisfied they are never able to give any rational account beyond the credit of their teachers who to them are Scripture Canons Church and what not Mr Jo Martin in his excellent Sermon called Hosannah p. 24 â—5 as the very Oracles of God and with as implicite a faith as any proposition whatever of the Romish Church is entertained and believed by any of the Bigots of that Persuasion And yet these men passe with Mr P. for learned and Godly and not to be deprived or silenced I warrant you by his good will unlesse what report speaks him he be turned Anabaptist Nay was not Preaching idoliz'd also getting the Monopolie of all Gods service and as Moses's Rod the Egyptians-theirs swallowing them all up the wretched finatical Rosicrucian chymical chimerical Pilpetings of some heterodox and ignorant plebeian-spirited Pulpitiers in special Must Preaching therefore be put down and the wooden Bells in that H. Martyr's phrase every where continue without Clappers 2. But we say it 's no more than we must oâ— can expect that ill-talented anti-interested persons should account every thing which they dislike and damne and would idolize in one sense to be too much honoured and idolized though indeed it have but a just proportion and pitch of respect and reverence And this is the very case here 3. And for his mention of Divine Service in this matter 1. I am sure it has as good title as his nay as any mans Sermons have to be enstyled the Word of God I may without violation of modesty say a better 2. Divine Service is no more than the Service of the Divinitie or of God and then sure the words have nothing that too much aggrandizeth the Book We need not adde 3. that 't is not unordinarie to find Casaubon Salmasius Scaliger Grotius b Divine Augustine divine Drusius See Kellet's Miscellanies alios Divinitas dicitur orationis libri rei gestae hominis aliarum reâ—um Viv in Aug l. 7. c. 1. c. to be called divine men without any exception to the title or Eulogie and then in this sense also I should well hope our Bâ—ok might be called Divine Service 4. His idle storie I let passe and believe the man said honestly and nothing amisse 5. So I need not alledge to ballance this ametrio if so it be the immoderate scorn Antiochus's tearing the Law and villanious usage that precious Book hath found even in a moderate Adversaries judgment too too extreme and vile His Fourth Reason from the Brotherhood is Because many distast it Answ 1. Alas their palates But 2. and seriously his pen speaks too short He should have spoken in the more amazing
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
or rather how maignly distant we are from them appears in good part by my Answ to his First Reason against our Book 2. By a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Violentum I may argue thus upon better grounds To come as much of the way e No Church ought fâ—rther to separate it self from the Ch. of Rome either in Doctâ—ine or Ceremâ—nie than she hath departed from her self wheâ— she was in her flourishing and best estate and from Jesus Christ our L. and Head K. James Conf. at Hamp Court p. 77. See also Hist of Presbyt p. â—3 Whether is a servant much more a Brother that is repâ—ehended aâ— much for his diligence as for his neglect for his good and faithful as for his ill and false service more likely thereby to amend his faults than he that is seasonably and â—eekly reproved for his miscariages onely c. View of the New Dâ—ectorie Sect. 15. p. 62. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Ignat Ep ad Polâ—carpum p. 205. Edit Vedeliaâ—ae and as neer to an Adversarie as truth will give leave is a mean to soften because it speaks and expresses that lovely melting and charming qualitie of ingenuitie and candor 3. To oppose all things promiscuously truth or falshood right or wrong in an Adversarie is the course to harden him in all his Tenets and Practices 'T was the Summer Sun not the Northern wind that made the man cast off his Cloak 4. Because when he sees true and Antique Tenets and Usages equally impugned with false and novel he colourably perswades himself that he has reason on his side and that his Opposite aimes onely at his shame conquest and vassalage 5. That as has been said above is not alwaies truest that is remotest from Rome and Truth is a Ladiâ— that deserves eternally to be courted and never forsaken in the least matter or manner 6. To what he annexes about confirming of ignorant scandalous people among us thinking themselves true Christians by conforming thereto to the Liturgie I Replie 1 that there may be in ignorant scandalous people some good things some though lesser knowledge some though weaker exercise of conscience and if they are confirmed in these and not in their ignorance or scandalousnesse by the Book I pray where 's the harm And 2 if it should confirm them in these latter worse it is but by accident only that it do's so by abuse of the holy Book and then what by this is more affixt on the Book than is affixable on the Judgments or even Mercies of God which accidentallie obdure and make wanton some men 3. If they would conform to that Book I make no question but they would be true Christians of another-gets Stamp and Worth than Mr P. and his fellows or his Puritan-Progenitours and then to think they are so may be so ordered as to have nothing blameable in it His Ninth Reason is Because it teacheth things that are heathenish as to call the Months Januarie c Daies Mondaies c. from the Saxon-Idols Answ 1. That by his leave and look again this is not to teach things but to call names a S Luke complies so far with custome as to cal Mars-street and the Areopagite Consider these following names retained after Baptism Dionysiuâ— Act. 17. 33 Apolâ—oâ— iâ— 18 2â— Phebe Rom. 16. 1. and Hermas Herâ—es v 14. Epaproditus Phil. 2. â—5 Epiphras Col 1. 7. 2. Those names are very lawful and allowable For 3. no reason is there why the fault of those that imposed these names in so doing should prejudice us who as all know use only by way of meer distinction the names which they gâ—ve out of superstition Are we câ—lpable of superstition because they were who first invented them The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sign and name of the ship Dioscuri or Castor and Pollux Acts XXIX 11. superstitiously given thereto defiles not S. Lukes pen who but distinguishes that Ship from others If to Daniel there had been given no other name but onely Belteshazzer b H. Dan. IV 5 in honour of the Babylonian Belti c Vide Sâ—alig de Eâ—end Temporum l. 6. p. 277. should the idolatrie of the namers cleave to every one so termiâ—g him by way of personal difference onely Were it not saith Hooker d Eccl. Pol. l. 5. Sect. 13. p. 206. to satisfie the minds of the sâ—mple sort of men these nice curiosities are not worth the labour which we bestow to answer them 4. But he adjoyns that we use Jewish names as Priests Altars Sacrifices Answ to the first of those three words 1. We use Minister as oft as Priest and why sometimes one sometimes another let him see in Dr Sparrow's Rationale on the Common-Prayer-Book * p. 389 390 c. The word Priest is not Jewish for Priest is the English of Presbyter and not of Sacerdos there being in our Torgue no word in use for Sacerdos Priest which we use for both being improperly used for a Sacrificer as Sacerdos signifies but naturally expressing a Presbyter the name whereby the Apostles call themselves and those which succeed them in their charge For none can denie that our word Priest is corrupted of Presbyter a It may not be amisse perhaps to note that within the compasse of 2. § § the old Translâ—tor of Calvins Institutions turns it Priest six several times l. 4. Inst cap. 3. § 7 8. Our Ancestours the Saxons first used Preoster which by a farther contraction became Preste and Priest The High and Low Dutch have Priester the French Prestre Italian Prete but the Spaniard onely speaks full Presbytero b The Reader is intreated to see a Discourse on this matter in Mr Mede's Diatribes Diat on 1 Cor. 4. 1. p. 115. 3. The word Priest is a better and fitter Apellative than that of Minister for four weighty Reasons set down c à p. 115. ad p. 118. in the learned Author cited in Marg in the same Diatriba And yet he prefers as also do's Mr Hooker d L. 5. Sect. 78. p. 417 418 419. Presbyter at full to it and this was used in the so much maligned clamour'd Scotch Liturgie e See also Dr H. Savage one of the Kings Chaplains Of this word Priest in his Reasons shewing no necessity of a Reformation 4. As S. Paul applies f 1 Cor. 15. 39. See Hooker ubi supra the name flesh to that very substance of fishes which proportionâ—bly corresponds to flesh though it be in nature another thing so the Fathers call usually the Ministerie of the Gospel Priesthood in regard of what the Gospel hath proportionable to antient Sacrifices viz. the Communion of Christs Bodie and Blood 5. For any danger impending from the use of the word when the People hear the name it draweth no more their minds to any cogitation of sacrifice than the name of Senatour or Alderman to thought of old age These two last
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
Ministerial Sect. 5. num 9. p. 32. 3. This separated Order may analegically be called the Tribe of Levi because they are as they were by divine appointment set a-part and consecrated to oâ—â—â—ciate in holy things and peculiarly appear before or draw neer to the Lord. 4. So they may be called his Clergie b Persons sacred-were the Priests Levites in the O. T. and now in the N. the Christian Clergy or Clerus â—o called from the begining of Christian Antiquity â—ither because they are the Lords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Pâ—rtion which the Church dedicated to him out of her self namely as the Levites c. Num 8. 11. or because their inheritance and livelihood is the Lords 〈◊〉 I preâ—er the first c. M. Mede Diatrâ— on S. Matth 6. 9. Luke 11. 2. Sanctificetur nomen tuum p. 62 63. See too hiâ— Diatâ—â— on Deut. 33. â— Est Clorus Ecclesia Clerus Ecclesia Cle us Ecclesia 〈◊〉 Ecclesia est â—oâ—s Dâ—mâ—â— quae omaâ—s includit fideles â— Pet 2. 5. Apâ—c 1. 6. Clerus Eccleâ—x suâ—â—â—tae inter â—â—del spe 〈◊〉 〈◊〉 legitiâ—è vocatae ad manus mâ—nisterii Act 13. 2. Tâ— 1. 5. Bishop 〈◊〉 Eâ—se Conâ— p â—17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lot or poâ—tion though the faithful People are so too in a lower different import because they are peculiarly so And there is that distinction owned in the Scriptures whence this irrefragable Argument is derivable What God hath distinguished no man may blend Ergò Not Priests and People or which is the same Clergie and Laitie See under the Law Num 18. 20. under the Prophets Hos 4 4. 9. Mal. 2. 7. under the Gospel Acts 20. 28. Gal 6. 6. Hebr. 13. 17. where the Flock and Pastors are clearly distinguished c This distinction is founded in the law of nature the Indians having their Bâ—achmanes c. See Gen 14. 18. 47. 22. Exod. 2 16. 5 Whereas he saies the Ministers owning themselves as of the Tribe of Levi in what sense we have heard ought to suffer the punishment banishment enacted by Law against Jews I shal quit scores with him by telling him of a Law in Justinian's Code d 〈◊〉 quâ— rebaptâ—zare c. ultâ—mo supplicio perâ—â—lletur made against Anabaptists of which Tribe he is and concerning the punishment they under-went at Vienna in Germanie let him see Gastius e De 〈◊〉 Anâ—â—â—pe l. 1. and Mr How in his Continuation f p. 4â—6 5â—9 of Hollinshead how they have fared in England To his Tenth The People's praying and bly with the Minister charged with confusion and contrarietie to good order Answ 1. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Authour mâ—st not be allowed to brand that with his sootie Characterisms which the wole Church of God for so many Ages hath from the example of pure Antiquitie designed and used 2. That the place a 1 Cor. 14. 40. he cites condemns it not but approves it for 1 it 's decent because according to custome which is the rule and measure of decencie b See Doctor Hammond's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 It 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to appointment as 't is visible whence 't is most apparent that the charges are due to himself and his Partizans 3. It 's not onely docent and orderly but also hugely useful c See Thorndike of the service of God at Religious Assemblies c. 10. p. 401 406. See also Hocker l. 5. Sect. 39. p. 206 p. 262. to quicken devotion recal diverted scattered thoughts in a word to engage every one to be made no idle or unprofitable spectator of the service not to come to our Churches to hear much say little and do nothing as Bishop Prideaux characters d Euchologiaâ— or the Doctrine of Practical Praying p. 46 47. the Devotion of the late daies 4. He speaks against all utterance of a loud voice by the People when even in the Chapter by him cited 't is clearly signified e V. 116. to have been the fashion in S Paul's time for the Lay-man f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to say Amen audibly no doubt I shall not 5. speak of what is in Exod 15 21. g See also v. 1. concerning Moses and the children of Israel See likewise 1 Sam. xviii 7. Hunc amoebaum versum alternis canebant Besides diverse patterns in the Psalms of such interchangable singing See Junius on Exod. 15. pertinent to this matter Miriam the Prophetesse's answering the women praecentrices in these words Sing ye to the Lord c. To his Eleventh The singing of the Lessons c. when-as there 's no command from God nor practice of the Churches of God Answ 1. That the Modes of Gods Service whether plain singing or plain saying are not under particular precept but left to humane prudence c. For 2. the Rubric by him touched inorders that the Lessons c. shall be sung in a plain tune after the manner of distinct reading So S. Athanasius commends the singing h Vt legentibus sint quâ—m cantantibus similiores wherein they are liker readers than chanters Such is ours to be but like fair long reading with modulation of the voice What Church in all the world before Geneva had the Mode of singing now used in our Churches And where then is the practice of the Churches of God to countenance this new manner 4. Sure it will be lawful to sing after that before-mentioned Cathedral way otheâ— parts of the Service as well as Davids Psalms in prose and more lawful one would think to sing them so than as they are translated by Sternhold Hopkins and Wisdome guilty of those extreme barbarisms spurious additions and false translatings as I have noted afore which yet the Clerk must usher in with a Let us sing to the praise and glorie of God a All men being bare when the Psalm is sung though not when the Psalms are read See Dr Heylins Examen Historicum p. 130. Cantus precum Anathematum actionis solennitati excitanda devotioni haud segniter conferunt Bishop Prid Faf Contr p. 244. as if the reading of the Psalms were not as much to the praise and glorie of â—od as the singing of such a rude and barbarous translation 5. What do Mattens and Even-Song import but that the Service in comportance with the name should be sung or the greatest part of it Which name 6. is not new and therefore our Church is not the onely Church that used this course And 7. if other Churches do not practice it ours being I make no question the best reformed in the world they ought to conform and be censured for disconformitie to us not we to them To his Twelfth Unwarrantable which is That the Te Deum c. is to be read daily throughout the year Answ 1. Why not How many Preachers even causelesse enemies to the Liturgie use one and the
same Prayer before their Sermon all a life long Even Calvin did so constantly without alteration b Beza in vitâ Calvini and Beza also before and after Sermon c. likewise Dr Sibbes whose Form is printed and others For 2 his Exception strikes at all Forms whatsoever that they may not still be used 3. There is not par ratio the same reason of Preaching and Praying the former being mainly what the name teaching so superstitioussie used by some imports to teach what was not known before and so must be various the latter but to crave or thank for the same standing unalterable blessings bestowed or to be bestowed save in some rarer cases oâ— emergencies for which there is or standing provision likewise or the Church emergentlie and extra ordinem interposes 4. However when we proved Liturgies or prescript Forms lawful which is abundantlie performed above we have comprehensivelie proved this Divine Hymne together with the rest to be laâ—ful to be used still and still 5. To his carping at the Latine Titles of the Hymns Te Deum c. as importing a seeking uniformitie with the Papists we say 1 We affect not dis-conformitie to them any farther then it appears they are trulie dis-conform to truth Nâ—y 2 we professe to affect conformitie with them usque ad araâ— and do account them our Brethren though greatly erroneous 3 'T is for him and such as he to run so far from antient Truths and commendable Practises or Usages out of hate to Rome till they run into Phanaticisme and some even into Atheisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4 'T is extremest unc aritie to charge the faithful Sons of this Church with tendencie to Popery a Hae manus Trojam crigent Parvas habet spes Roma si tabes habet when the Composers of the Liturgie fry'd a fagot in opposition thereto and their Followers of this Age have done so much by nervous excellent writings and sâ—ffered so much by an ungrateful besotted fascinated b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 people and a plebeian Tribe of seditious Priests against and rather than they would turn to the Church of Rome But this is what we must exspect from Schismaticks To his Thirteenth Because there is a difference made in the Te Deum 'twixt Angels Cherubim and Seraphim importing the Papistical nine Orders of Angels Answ 1. If the mention here exceped-to import as he would have it Poperie is much more antient than I e'r did or now can be made to believe it to be For that divine and admirable c Called antiently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a triumphant song Form is thought generally to be composed d â—elman in Basil T. 1. p. 179. apud View of Directorie p. 25. some say miracuiously by S. Augustine and Ambrose on the day that S. Ambrose baptized S. Austine and fitted to tâ—at purpose with an acknowledgment of the S. Trinitie in reference to S. Austin's conversâ—on from Manichaisme 2. The nine Orders of Angels are found in Dionysius Areopagita at least an e About an Chri 254 he wrote For it appeaâ—s by 〈…〉 l. â— that Theâ—dâ—â— Presâ—yter about the year 410 debated the question Whether that writer were Dioxysius mentioned in the 〈…〉 And of this no doubt hath been made but that he was a very antient and learned Author Antiquissimus elegantissimus Scriptor saies â—aâ—aâ—â—on antient Authour and though the Book under his name De Ecclesiasticâ Hierarchiâ possibly may be supposititions yet the thiâ—g it self Gregorius M. f Hom 〈◊〉 in â—â—aâ—gel testifies to be accepted for Dionysius's own g Nescieâ—â—es inesse in incredibili verum in vâ—â—isâ—milâ— mendacius Minuâ—i Felicis â—â—â—avius mihi p â—8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Michaelem Archangâ—lum non Christum denoâ—â—â—e recâ—ptior est senâ—entiâ— inde anâ—â—â—â—â—â—pitur Deâ—m celebrandi ab in 〈◊〉 nobis Angelorum ministerium in â—â—icâ—â—elis 〈◊〉 bishop Prid Fasc Contr p. â—37 See Calvâ—â—nsâ— l 2. c. 2. â— 15. While under this head he charges us with setting a-part Daies for Michael and all Angels we say our so doing is â—usrifiable as appears above in Answ to his Eighth Unw 4. When he saies 1 It 's verie probable that by Michael is understood Christ himself we easily say 1 What is verie probable is not alwaies true â—s nor what 's true alwaies probable 2 It 's improbable utterly that Michael should mean Christ for 't is said there of Michael he durst not c. h But sure Christ durst so muâ—h i. e. use reproachfull words towards the Devil his apostate Creature and subject And this place refers to Zech 3. 2. for the bodie of Moses here contended about was the Temple of the Jews which God commanded to be reedified see Dr Hammond in Loc. 3 In the place of the Rev. 12. 9. Christ is called Michael because Christ is the keeper of the Christian nation as Michael was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Jewish a See Grot in Dan 10. 13. 21. and 1â— 1. Quem ad Michaelis modum ultra depingit Apocalipsis Id. ib. 4 Again if Christ be the Archangel when 't is said he shall descend with the vâ—c of the Archangel b 1 Thess 4. 16. he must descend with his own voice and be God's Trumpeter So that though Maresius in 's heat of disputation with Volkelius would have Michael the Archangel to be evermoâ—e understood of Christ yet the Apostle evidently distinguishes the Lord from the Archangel in that place And this the Latin Church which was alwaies thought sound enough in the doctrine of the B. Trinitie hath declared to be her sense in her Festival to the honour of S. Michael 5. To what he ha's in 's Marg of but one c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Al. Stro. 1. 6. That there are seven principal Angels caâ—lâ—d Arch-angels as Michael Gabriel Raphael Jerechmiel c. called Principes primaâ—ii Dan x. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by S. Paul to Tim. Ep. i. c. 5. v. 21. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Mr Mede Diatr on Zach 4. 10. irrefragably So false is that of the diligent Collector Mr Edward Leigh that we read no where in Scripture of Archangel but Christ is understood Notes on N. Test in 1 Thess 4. 16. Archangel when yet we say therefore with Angels and Archangels out of Dan. 10. 13. and 12 1. we say 1 It neither imports that there is but one Archangel nor do's it signifie that that one is Christ For it expresses the first of the Angels the keeper of the first that is the Jewish Nation d See Groâ— in Dan. 10. 13 21. 12. 1 2. 2 'T is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the voice of an Archangel as it would be rendred e Consider also Rev 12. 7 11. where 't is said that Michael and his Angels overcame c.
are not to be done kneeling rather in a standing posture as in Absolution and Blessing of the People c. then we stand 3. It was one of T. C's and the Brethren's Charges on our Liturgie that it was too b Id. l. 5. p. 205 Sect. 32 long and in that respect burdensome and here is an intimation that the Prayers are not long enough But sure 1 if they were not divided into Collects and diverse portions but all put into one continuate prayer they are of a very competent and of due length 2 They are generally as thus dispensed as long as Christ's short Form wherein yet S. Chrysostome saies c Hâ—mil de Ann fol 965. he taught us the measure or length due to our Prayers Whereunto may be annexed 3 that from universal consent Cassian d De insâ—it Aâ—â—nachor l. 2. â— 10. apud View of Directorie p. 21 â—ciliâ—s cenâ—ent breves orationes sed creberrimas fieri Ut Diaboli infidiantis jacula succinctâ— breviâ—ate viâ—emus tells us that the way deemed most profitable is to have short Prayers but very thick or frequent upon this their consideration that we may avoid by such course of succinct brevity the darts of the Devil lying in ambush Consonantly S. Austine e Epist cxxi c. 10. But a greater I wis than Augustine T. C. scanoalcusly faults ours as short cuts and shreddings See Hooker l. 5. Sect. 33. p. 252. But. â— Sanctis pete perfectis exemplum commends the many short dart-like Prayers of the Brethren in Aegypt To his Nineteenth Vnjustifiable The chopping and mincing of Prayer between Priest and People likening them to charms Answ 1. With his tongue he will prevail who is lord over it not Reason nor I doubt me Conscience 2. These interlocutorie Forms of speech in the most profound judgment of Mr Hooker a See him câ—red above in 〈◊〉 â—o â—9th Vnw where most of what is said is pertinent here also are nothing else but most effectual partly testifications and partly inflammations of all piety 3 â—nd they are lâ—kewise as above-said great conciliatours of friendship and love 'twixt the People among themselves and between them â—nd the Minister Read Ps 122 and argue thence â minori ad majus While 4. his and his like-their longsome Prayings a In answering after the Praecentor the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the extreams of the verse proved from Philo to have been the practice of the Esseneâ— from Euseb of the Primitive Christians learn't from the Jews who also now use Antiâ—hones or Responsories in their Synagogues from the Seraphims Esay 6. from the use of the Hebr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which natively signifying to answer is used also for to sing as in Ps 147. 7. Is 22. 7. Num 21. 17. Exod 32 18. and in other places but especially out of Ezr. 3. 11. whence our manner of praying and praising God alternis vicitus is derived See Mr Mede Diatr on 1 Cor. 11. 5. p. 255 256 257. wherein the People are not engaged to bear their parts as with us charm the senses and stupifie the attention of the People and make them dream o'r the Service of God tyring them with an hour two or three's prayer till like yong Eutychus b Act. 20. 9. through weariness they be taken up dead asleep at our feet c See Mr Paul Baine's Life prefixt to his Commentarie on the Ephes diâ—allowing though a Puritane these long Prayers which some so plume and pride themselves in p. ult of his life Amos 8. 5. Thus causing more than a fulnesse in Divine Worship a very dangerous matter making men apt to complain as they in the Prophet of the new moon and Sabbath when will they be gone when will it be done Let thy words be few saies Salomon Eccl. 5. 2. No commendation saith S. Austine sutablie that he was long at prayer in as much as there may be much speaking and but little praying d Epist cxxi quâ— est pâ—obae viduae Multa loquutâ—o non multa precatio Non in sermone multo sed diuturno affectu Id To his Twentieth about the Creed of Athanasius wherein he animadverts the Article of Christ's descent into hell for which we have alâ—eady sufficiently accounted and that yet it should be said That this is the Catholick Faith which except a man believe faithfullie he cannot be saved Answ 1. It argues intolerable saucinesse for him to vellicate and arraign those precious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or treasures of the Church the Creeds which deserve far more authoritie than any writings of men whoever now being that Regulafidei c. that one onely immoveable and unreformable Rule of Faith as Tertuâ—ian e De velandis Virgin c. 1. calls it And therefore 2. when he saies there are other expressions as liable to exception as it speaks monstroâ—s frowardnesse and saucinesse so is's no matter of wondering to those who have lived in an Age leacherously addicted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to remove antient land-marks and ambitiously bent to walk in paths not cast up and which even throws dirt upon the Divinest Prayer of our Lord not sticking to say a See Dr Mâ— Caâ—â—ubon's Vindic. of the Lord's Prayer p. 17. and that oft That if he were alive again he would be ashamed of that Prayer and thanking God they had forgotten it daring also to professe that b See Edward's Gangâ—aena Rich. Powel Vic. of Llâ—nigon in Breckn shire one of the Aâ—provers in the Act for Propag of the Gospel and Itinerant Preacher in that County often delivered in his Sermons That the Lords-Prayer was a rotten prayer Sâ—rena Vavas p 8. Christ in sâ—ch or such a saying of His was in darknesse when he spake it 3. The Close of that Creed must be interpreted by iâ—s opposition to those heresies that had invaded the Church and â—â—ich were acts of carnalitie in them that broached and maintained them against the Apostolical Doctrine and contradictorie to that foundation which had been resolved on as necessarie to bring the World to the obedience of Christ and were therefore to be anathematized after this manner and with detestation branded and banished out of the Church Not that it was hereby defended to be a damnable sin to fâ—il in the understanding or believing the full matter of any of those Explications in that Creed before they were propounded and when it might more reasonably be deemed not to be any fault of the will to which this were imputable c Dr Hammond of Fundamentals p. 97 c. 10. Sect. 3. Non simpliciores minùs capaces sed perversè doctrinam Trinitatis oppâ—gnantes à salute excludit Bishop Prid. Fasc Contr p. 239. See Leo's Answ apud Vâ—ssium de tâ—ibus symbolis To his Twenty first The Litanies being to be read on Wednesdaies and Fridaies and at other times when it shall be commanded by the Ordinarie which argue saies he compliance with the
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
Christi 〈◊〉 Nyâ—sen in Orat de Bapt. Christi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we say 1 As Baptism is an Institution of Christ so it gives a virtue to the external act and to the words pronounced by the Minister so far as to make them Members of Christ and Children of God and heirs of his Kingdom f â—b p. 355. And the Antient Fathers who knew the Sacred Dialect grounding among others on that place 1 Coâ— 7. 14. call Baptism Sanctification he that is born is to be baptized and sanctified saies Cyprian a Epist 5. it 's better they should be sanctified without sense c. saies Nazianzen b Orat. 4. Paris edit Tom 1. p. 658. A. and again let it be sanctified from it's infancie c p. 647. D. See Dâ—ctor Haâ—â—mend against Tâ—mbes p. 59 101. 2 The fear of being continued in the state of Original Guilt as it is indeed to be considered so it hath been greatly considered in this matter whence the Church hath delivered it for certain Doctrine that Children being baptized have all things necessarie to their salvation and are undoubtedly saved d It is a great truth in asmuch as no other Ceremonie is required on our parts and the promise of God makes it sure on his part Therefore if they cast not themselves into doubtings charity bids us not to doubt of their Salvation Dr Savage's Reas c. See Gal. 3. 26 27. compared with Rom. 8. 17. 1 S. Pet. 3. 21 Baptisme saves â—s See S. Aug. Feriâ 2 post Dom. Palmar S. Châ—yfost Hâ—m 11. in Ep. ad Rom. c. 6. Conâ— Milev can 6. 4. so his Text of Scripture we say That the same things are not required of Infants to make them susceptible of Baptisme that is of adult persons that which is required in one of Age and must be actually in him before he be admitted to Baptisme is not thus pre required in an Infant but onely required in the future and to those though of mature Age and knowledge till after they be baptized is not in the Church writiâ—gs the word or style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 believers beâ—owed illuminate e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and believers being all one promiscuously used for those that have received Baptism in opposition to Catechumeni those that have not yet attained it 5. I passe by what some f See Mr Tho. Bedford's Serm on Rom 6. 7. p. 5. See Bishop Davenant's Epist to Dr Ward p. 25 c. and Dr Sa. Ward 's Tract called Thesis Professor is p. 117 c. and Vindicatio Thesews p. 180 c. all published by Mr Tho. Bedford 1650. say for salving this phrase are regenerate by distiâ—guishing of a twofold Regeneration and resolving what is here spoken of to be a regeneration suting the infant state available thereto and to it a state of salvation there being mean-while another kind or degree of Regeneration under requirie for grown persons I pretermit likewise what other 's answer viz. that they are regenerated Sacramento tenus or judicio Charitatis g Regenerationem tantùm externam Sâ—cramentalem spandet Baptismus quâ—m internam spiritûs sancti regenerationem per fiâ—ere ex charitate prenunciat Ecclesia Bishop Prid Fasâ— Conâ—r p. 240. semblably as some excuse S. Austin's oft asserting the final falling away of sundrie who have been regenerated and justified though let me say sufficiently contrariantly to that H. Father's mind who laieth down and useth that tenet as a means to prove his absolute Decrees But what is above-said is most perfectly satisfactorie 6. When he saies If this be true then eâ—ther all baptized are saved or else they may fall from grace I say 1 After we have received the H. Ghost we may depart from grace given and by the grace of God we may arise again and amend our lives Most confident I am that this is the truth of God upon the strength of numerous pregnant examples and places throughout the Bible the Angels in Heaven Adam in Paradise David Salomon Ezek. 3. 20. 18. 24. These for precedents and texts in the Old Testament For the New these S Peter a Whose retuâ—n from his Fall with bitter tears is called by Christ Conversion S. Luk. 22. 39. Hymenaeus b 1 Tim. 1. 20. Alexander and Philetus c 2 Tim 2 17 whole Churches d Rev. 2 3. See also the most unanswerable places in the 4th and 10th to Hebrews in the 10th especially consider v. 26. most especially v. 28. compared with 39 e See likewise 1 Cor 10. 12 1â— Pet. 2. 21. Among the Examples I frame an Argument from Judas thus Those that are given by the Father to Christ and come unto him are truly regenerated S. John 6. 32. But Judas and so many others was given unto Christ and therefore came to Christ S. John 17. 2. Of those whom thou hast given me I have lost none but the son of perdition Eâ—gó Another Argument is in this Instance derivable from the word lost from his very Apostasie He that Apostatized from Christ was once comne to Christ But Judas the son of perdition or losse Apostatized from Christ therefore he was comne to him therefore convered regenerated given to Christ 7. His places of Scripture are soon satisfied The first do's not import that Simon M. did not truly believe as others received to Baptisme the imprecation v. 20. that his money might be with him to destruction f Acts 8. 13. 20 21. signifies S. Peter's refusal to receive his money and his declaring that the offering of itshould bring mischief upon himself for thâ—nking so meanly of that Apostolical Priviledge while v. 21. imports that he should never have any part of that Priviledge nor right of dâ—spensing oâ— administring those holy things because his design in desiring it â—as meerly the getting of an opinion of power to himself His second Text g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has been spokeâ— to alreadie to satisfaction His third h 1 Pet. 3. 21. of the Water that shall be a i John 4. 14. See Mr J. Goodwin excellently satisfying this Text â—edem Red. ch 11. Sect. 10 11 c. p. 232 233. as also that of 1 S. Pet. 1. 23. ib. châ— 10. Sect. 33 34 c. p. 199 200. Well of Water springing up into everlasting life is to be interpreted that such the water is of its own nature But what if that fountain-water of a divine special quality be dam'd up or the stream cut-off or diverted by the man's default Proportionately the incorruptible seed 1 S. Pet 1. 23. is mean't that by it's own nature such it is But what if a man cast it forth so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Mat. 13. 21. imports a good root but not sufficiently fast and firm in a volatile bottom or in sand His last a John 10. 27 28. signifies that Christ's sheep provided or while they keep
was sackcloth ashes humicubations or lying on the ground c. which have authoritie from the Scripture and the Churche's Practice of old We have the Example of H. David for it a 1 Sam. 1â— 16. And David saies the H. Text fasted and went in and lay all night upon the earth On which words saies Grotius b in Loc. Fasting sying upon the ground c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 squalor d illuvies lying apart from the Wife vile garments weepings are the aliments of Prayer which all David here used as appears in this v. 20 21 24. See Isai 58. 5. of the daies of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is it such a fast as I have chosen to afflict his soul for a day e As 't is in Marg. Per diem significat exiguo teÌ„pore quid fit se affligere explicent sequentia Grot. in Loc. that is a little time to bow down his head as a bull-rush and to spread sack-cloth and ashes under him all which are mentioned as the usual Rites of Penitents To the same purpose we have also in the N. Testament 2 Cor 7. 11. a mention of the denial of themselves lawful liberties by way of Pennance for their inordinacies when some had the Censures of the Church inflicted on them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea what revenge What the Practice of the best daies of Christ's Church was in this concern appears very clearly by S. Epiphanius against the Heretick Aerius f Haeres 75. Concerning the service and long Penances of the Primitive Church see Grot. Discuss where he shews how much otherwise i. e. how tenderly the Calvinizers deal with notorious offenders than the Antient Ch. did 5. By all this it is more than manifest in spight of his contrarie avouchment that ab origine fuit itá it was so from the beginning To his Sixty eighth That our Book saies That Godly Discipline is much to be wished for where saies he is not that to wish Penance and Poperie Answ 1. If it be a Godly Discipline it deserves to be wished for and that it is not as he ha's not so he nor those of his combination in these matters shall ne're be able to prove or evict 2. We wish for the Primitive Penance g See Hooker l. 5. § 71. p. 154. Which 3. is ill joyned with Poperie 4. As to the word Penance it is of it self a good word the very same with penitence whence 't is corrupted or contracted 5. The place in Mat 3. 8. is verbatim thus translated h Do or make therefore fruits worthy of repentance penitence or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. penance The old Latine Translation which is elder than Poperie and ha's the approbation of many excellent Protestants a See John Boys of Ely Vet. Interp. cum Bezâ collat published by Mr Sandcroft P. Fagius Praef. in Veâ—s Chald. in Pentat Dr Walton's Pref. to his Introd ad Lect. ling. Orient p. 80. 81. where he cites Beza de Dieu Casaubâ—n Gâ—otius commending this Translation uses poenitentia not resipiscentia to translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it translates agite poenitentiam and that is the phrase of Antient Church-Writers 7. In that Office or Service whereout the Exception is made the word repentance is three times used once more than pennance 8. When he excepts in Marg here to the Curses in the Commination out of Deut 27. as being no part of the publick Worship to be performed by the Priests but onely done on Mount Ebal by four of the Tribes onely and concluding therefore not fit for the Gospel-daies Answ 1. A Rite supported with such a Pattern or Precedent do's not sure deserve to be condemned 2. 'T is answered that the place is a Type of the Day of Judgment that as all the People were to say Amen at their entrance into the Earthly Canaan to the Curses denounced against the wicked so all the Saints at their entrance into the Heavenly Canaan are to say Amen that is to approve of the condemnation of them b See Dr Savage's Reasons shewing no necessity of Reformation 3. To avoid which condemnation hereafter it imports us to condemne our selves here That therefore men may so do may be brought to humisiation contrition self-condemnation and exsecration of their sins is this powerful c Is not that her the Ch. of England's Exhortation â—n the Commination be ginning at Now seeing that all they be accursed c. so divine a delivery as the like in brief can scarce be shewed in the writings of any Church or of any Writer Is it not worthy to be most often read of every man woman and child c. And a little above Doth she not in a most wonderful divine manner declare as it were the summe of the everlasting doctrine of Jesus Christ in that Exhort Edm. Reeve's Christian Dovinitie c. c. 61. p 177. means of moving sinners to repentance being denunciations against particular sins under the Law attested by the People with an Amen of acknowledgment onely that every such offender is by the Law cursed and which without their acknowledgment will be true to all irrepentants and therefore nothing of cursing or imprecating as ignorant men but tender over their sins conceit inordered by the Liturgie as an awakener of such and all others out of their securitie and to hazen them to make out to the putting in practice all Christian means of repentance c. 4. After this we may dare to demand why this should not be exemplarie to the times of the Gospel which is both a Law d Christus non tantum ut Redemptor cui omnes fidant sed ut legislator cui obediant Conc. Trid. Sess VI. can 21. The Christian Religion was called in the best times of it Christiana lex and the Bishops Christianae legis Episcopi And all the antient Fathers liked the term well and took it upon them Bishop Andrews Serm XVII on Nativ on Ps 2. 7. p. 162. and has most formidable curses to all unreformed pertinatious sinners 4. They were the a Deut. â—7 14 the Levites that is some of the Priests the Levites Josh 8. 33 their Office was to teach Jacob God 's judgment and Israel his Law Deut. 33. 10. and is the solemn blessing was by the Levites usually Deut. 10. 8. so here the curses were by theâ— pronounced to the people A in sworth in Loc. Priests the Levites as appears v. 14. that were the onely men who were designed to curse And the ordinarie denunciation of Curses in time to come was charged as a Seruice especially incumbent on them upon the Levites alone of all men To his Sixty ninth The having of two pieces of Latine in one of the last Prayers after the Communion-Book Answ 1. How knows he that this Prayer was made for the ignorant and sure for the knowing 't is as lawful to pray in
is no more an Extraordinarie than the other 4. Our Bishops may be Evangelists by making known the Gospel to them that know it not calling them to the Faith which is the peculiar notion or importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Evangelize and to preach and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Mat. 28. 19. to gather Disciples as those words are opposed to teaching Acts 15. 35. and v. 45. and as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word differs from doctrine 1 S. Tim. 5. 17. a See Doctor Hammond in N. Testament mihi p. 659. 359. For where there are any within their line or lawful reach not called to the Faith they can and will no doubt either travel or journey themselves to make the Faith known unto them which is to be Evangelists or authoritatively imploy others to do it which is to be what they are called in the firster Writers Apostles And though as Timothie was Bishop and Evangelist too they also may thus be both yet they need not in this state of the Church be sent to other Churches when by some of their present so envied Officers they may in their absence have the effect of the matter done in very due and requisite manner * Now the rest of the Character will very perfectly fit our English Bishops * They were begotten again and converted by the Gospel * are true Disciples and servants of Jesus Christ * men of good report * inwardly and really affected to the People of God truly such as Fathers and brethren * well acquainted with the Scriptures c. and having a gift to prophesie i. e. to b See Mede's Diatr 1 Cor 11 5 p. 351 notifie the Will of God unto the People * ordained solemnly by fasting and prayer c See the Book of Ordination in imitation of the Apostles Acts 13. 3. observing IV. Ember-daies by Fasting and Prayer to prepare for the Ordination of Church-Officers immediately consequent to every such Week * either by the Apostles Presbyters or Elders which what they signifie viz. Bishops is shewed above of the same Church or Churches they were of * were and are diligent labourers in the work of Christ and his Gospel and may be called Paul's yea God's work-fellows d Fellow-labourers of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor 3. 9. * were and are naturallie e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sincerely careful of the things of Christ and of the well-fare of Christians * were and are much refreshed in and among the Saints and Churches of Christ * were persecuted imprisoned and in bondage for professing preaching and practising the Doctrine of the Gospel of Christ witnesse our Queen-Marie-Martyr-Bishops and the imprisonment of twelve of them at once for about 18. Months sad diminutions and sufferings of all our Bishops in our late Marian daies * were and are such as ordained Bishops or Elders c. according to the appointment of the Apostles * lastly were and are doubtlesse blamelesse vigilant sober of good behaviour c. Next ensues his Negative Description of our Bishops Now for the unravelling of his List of Dissimilitudes I shall lay down these Rules as Praeliminaries thereto I. The abuses of Persons are by no means to be transfer'd on a Divine Institution Patet II. It 's a Rule of the Smectymnuans in Assemblie a Pref to Directorie To hold forth such things as are of Divine Institution in every Ordinance and that other things be set forth according to the Rules of Christian Prudence agreeable to the general Rules of God's Word III. Besides matters of Faith many things were institute for the Government Order and Peace of the Churches which it was not necessarie should be prescribed because it was sufficient that being by use it self brought into Churches by the Apostles that very use of them acquainted men's eyes and knowledges with them with sufficient conspicuousnesse b And yet nevertheless in the Apostolical Writings also there are some vestigia or traces thereof not that 't was the principal purpose of the Apostles to write of them but because sometimes occasions were given to glance at them See H. Grot passim in his Eristicks See above Patet IV. Though the substance of Religion is unalterable and no new parts of worship or Religion may be added yet Circumstances and Adjuncts or Accommodations may lawfully be allowed Or thus Inventions of men in Substantials of Divine Worship is unlawful but Circumstantials may lawfully be invented by men Oft manifested above V. There 's Authoritie sufficient by Christ given to the Church for the ordering of such matters which are not repugnant to Scripture See above oft VI. It was lawful to do some certain things among the Jew whereby the Precepts of the Law were helped more than hindered And Christ teaches S. Matth 23. 3. that they are to be observed even as now also those things are to be observed which the Rulers of the Church do command and inorder Acts 15. 28. VII It is not necessarie nor yet expedient that the Elections of the Bishops and some other Circumstantials touching their Persons or Office should be in all respects the same under Christian Princes as it was when Christians lived among Pagans and under Persecution c K. Charls I. His second Paper to the Ministers in the Isle of Wight p. 274. not denyed by them Patet VIII There are some things in this matter de jure Divino spiritual as the Order of Bishops or Episcopacie other de jure humano civil that is their civil Honour secular Power Temporalities Revenues as to be Barons in Parlâ—ament to judge in causes Temporal c. grounded on 1 Tim. 5. 17. Now therefore when he saith That Timothie and Titus were not as appears by Scripture 1. Chosen to their Office by Deans and Chapters It admits Answer from several of the Positions but now set down 2. Created by any earthlie Kings or Prinâ—es Answ Neither are ours as has been shewn above Where see in what sense 3. Consecrated and confirmed by any Arch-bishop Answ 'T is false as has been made apparent in Arch-bishop Timothie and Titus ordaining other Bishops so called in a distinct sense 4. Did not call themselves neither were they called a See 1 Sam. 1 26. Hannah calling Eli Lord and 1 King 18. 7. Obadiah calling Elias so Si Domini appellentur vel ex Principuâ—â— indultis vel ex subditorum reverentiâ non invidendus est illis talis titulorum usus sed usurpatio Dominus Magister servâ—ram lavat pedes S. Joh 13. 13 14. fastus superioribus objectus aliquoties conculcatur sub humilitaâ—ts pratextu ab inferâ—oribus sed majori fastu Bishop Prid Fasc Contr p. 211. See Bishop Hall's Episcopacie by Divine Right Part. 2d â— 17. about the Titles of our Bishops p. 174 175 See also Bishop Dâ—wnham on the same Argument l. 3. c. 6. It appears not to me but the