Arguments or Objections fight against all Forms whether they be Liturgies properly so called or no and then how senselessely do's it follow for contirmation of his Reason that Constantine made Forms for his Souldiers to use Ergò there were no other but extemporarie or conceived prayers such as were sent forth according to abilitie then used that is there were no prescript publick Forms i. e. Liturgies because there were such But 5. we say that in the Age e An 250. with Tertullian and before Constantine flourished S. Cyprian upon certain passages of whose writings even the Magdeburgian Centurists have truly inferred a Cent 3. that in his daies out of all peradventure they had certain Forms of short prayers and Responds And in the fourth Centurie Constantine's Age Eusebius that wrote his Life besides the Ecclesiastical Storie of all the times of the Christian Church till then testifies that that Emperour commanded an elaborate or studied Form of Prayer b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb de Vit Const Ed Rob Steph. fol 150. to be penned by some Bishop and used on Lords-daies In this Age also the Council of Laodicea c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inordered That every morning and evening the same Service or Form of Prayer should be used And some few years after this the second Councel of Milevis ordered thus It d Placuit etiam illud c. Balsamon upon this Canon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is It seems some Bishops took upon them to say prayers not accustomed See Thorndike as above p. 242 c. seemed good also that those Prayers or Masses once a good word which have been allowed in the Council whether Prefaces or Commendations or Impositions of hands be frequented of all so that none at all be said in the Church but such as have been treated of by the more discreet or allowed in the Synod lest perhaps something against the Faith be proposed either through ignorance or too little heed And this was ordained because inconvenience was perceived by the unconformitie of particular Episcopal Churches upon alteration made by the Ministers of them in their Form of Service Therefore it is provided that the Service to be used be first approved in the usual Synod of the Affrican Churches that all Episcopal Churches of those Provinces might be conformable But this supposeth a Form which those Churches had how should else provision be made against alteration in it But I have stood too long in Answer to this Reason ab Authoritate but yet because it derives authority from Smec and though it hath been so often elided or super seded from all manner of force is yet brought in play or to the combat like an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as appears by this Pamphlet and another late one of G. F. Fitmin's against Dr Gauden's worthy Considerations touching the Liturgie I was willing to shew the groundlesnesse of the pertinacity of the Anti-Liturgists by demolishing an aierie imaginarie yet whereto they flie as to a strong Piece this Fortresie of theirs The Twenty fourth which calls Liturgies Elements and Rudiments of the World leading men from Christ unto bondage is in effect satisfied already a In Answ to Reason 2d His Scripture for the other Col. 4. 8. is spoken to already Gal. 4. 3. speaks of the observation of those first rudiments of the Worship of God in the Jews Religion which sure the very-Christian Liturgie of England is not The Twenty fifth Because in matters of Religion the Word of God onely must prevaile c. is super seded already in our Answer to Reason 3d. I adde That 't is true in matters of Faith importing Heaven and Hell in mens belief but not in lesser matters circumstances modes externals wherein the Scripture defines nothing in sundry cases and which consequently are left to the inordering of the Church S. Augustine speaking to this matter on occasion of fasting on Sundaies hath a Golden Rule b Epist CXVIII ad Casulanum In iis rebus de quibus nihil statuit Scriptura mos populi Dei instituta majorum pro lege Dei tenenda sunt In those things whereto the Scripture appointed no certaintie the use of the People of God or the Ordinances of our Fathers must serve for a Law To his Twenty Sixth Reason Because it doth derogate from Christ as both Prophet and King as if he had not left sufficient Laws I Answer This Argument how the Asp sucks poyson from the Viper was accounted a very palmarie one by Cartwright and his Puritanical Sectatours in this Form c M. M. p. 16. and Demonstration of Discipline c. ◠apud Hooke◠l. 3. p. 112. He that was faithful as Moses left as clear instruction for the Government matters of the Church But Christ was as faithful as Moses But to this we say many things 1. That Christ was faithfull and concealed not any part of his Fathers Will for he testified d S. John 17. 8. See Mr Hooker Irrefragably clearing and confirming this matter against the Puritanes Pope l. 3. p. 112 113 114. 115. 120 131. of Eccl Pol I have given them the words which thou gavest me and yet this doth not exact that Christ should ordain such Modes or Circumstances as the Reason requires 2. If such kind of reasoning were good we might even as directly conclude the very same concerning Laws of Secular Regiment or matters For the Disciplinarians words are these e Ecclesiast Dis l. 1. In the antient Church of the Jews God did command and Moses commit unto writing all things pertinent as well to the Civil as to the Ecclesiastical State f See Dr Sanderson's ten Lectures de Conscientia Praelect 6. § 30. p. 246. Mr P. may see them in English though somewhat disguisingly translated Now do's it derogate from God as Creator or Father from his favor or care that he hath not left such sufficient Laws in Civil things as he did to and for the Jewes Can God be hence argued lesse to regard our temporal state in this World or provide worse than for theirs Christ meant not to set down particular positive Laws for all things so as Moses did as the very-different manner of delivering of their respective Laws plainly shews Moses had commandment to gather the Ordinances of God together distinctly and orderly to set them down according to their several kinds for each publick dutie and office the Laws belonging thereunto Contrarily the Laws of Christ are rather mentioned by occasion in the Writings of the Apostles than any solemn thing directly written to comprehend them in legal sort 4. The Jews who had Laws so particularly determining and so fully instructing them in all affairs were yet continually inured with cases a See Num. 15 34 9. 7. 29. 5. exorbitant and such as their Laws had not provided for 5. As saith Dr Sanderson from Moses giving many Laws both in Rituals and
in manifold Instances which who imitate will not easily erre For such Instances I refer to the Margine a Numb 6. 23. Hos 14. 22. Joel 2. 17. Num. 10. 35. illustrated as it were by H. David 's Commentary Ps 68. Deut. 27. 12. The Psalms also of David are for the most part liturgical as 92 intitled For the Sabbath Ps 95. For excitation to Devotion the fifteen songs of Degrees after Ps 119. and others very many as appears by their Authours Titles musical Instruments wherewith the publick worship was celebrated See also 2 Chron. 29 30. See the learned Thorndike of the service of God in religious Assemblies c. 7. p. 225 226 227. 2. Consider the Practice of the Jewes since the time of Ezra who constantly used set and Prescribed Forms of Prayer by way of Liturgy That certain Forms of Praying 18. in number which were at length enlarged to an 100. to be used in the dayly service which should be said every day by every one by Law or received Custome were instituted by Ezra and his House that is his Consistory his one hundred and twenty Collegues to the end that they might be learned by every man that so the Prayers of the unskilfull might be as perfect as of the most eloquent is the assertion of the learned Mr. Selden in his Notes b P. 411. 43 44. 49 50. on Eutychius the Patriarch out of ancient Records of the Jewish Nation To which instance or consideration belongs also the Samaritans Liturgy which the Jewes complained to have been taken away from them by the Emperour Adrian c Adde the Sedar Tehillim yet in use with the Portugal-Jewes and the Symbol Rambam which the learned Buxtorf affirms to have been taken out of the Liturgy of the Jewes 3. Consider that our Blessed Lord prescribed a Form as I prove and vindicate in the Book to His Disciples which that the Apostles afterwards observed in their holy Assemblies it is upon constat from Justin Martyr d Apol. 2. Tertullian e Apologet. c. 30. a learned and curious Antiquary and others recited by the most honest George Cassander in his excellent Work about Liturgies 4. Consider that there are exstant the publick Liturgies both of the Greeks or Easterlings where Popery never reign'd and Latins Apostles Fathers and their Successours which are for the most parts of them ancient and evidently report to us the usage of those golden times of the Church f See Pamelius 's two Tâ—mes about Liturgies and Cassander as above 5. Consider what infinite absurdityes and mischiefs will follow on the want of Liturgies and the permission or abandoning of publick Prayer to the dictate of the private Spirit as 1. that there will be almost as many distractions in the publick Worship as enthusiasms motions inspirations pretended of the Assemblers 2. That neither the idiote or he that occupies the place of the unlearned as we translate 1 Cor 14. 16. no nor yet the most skilfull will be able to say Amen safely to the extemporate and uncertain conceptions or effusions whether of prayer or thanksgiving 3. That the ignorant Plebs will be deprived of due instruction in things sacred and of God which for the most part is inculcated a Colos 3. 10. teaching and admonishing one another in Psalmâ— and Hymâ—s c. into them in the Liturgie publickly repeated 4. That the hungrie raw trashy and empty invention of every man will take precedence of the deliberate mature and weighty examinations and discussions of the Church 5. That the communion of Saints in joynt united supplications and confessions a thing as well most acceptable with God as most prevalent will be wholly voided and outed 6. That drowsinesse and non-attention will steal upon the hearers while they have no task no share in the service onely graze and stare and hang yawringly on the incertain pumping fluctuating endeavours and wandring moveable desultorie roving stragling confused wild spirit of the Prayer-inventor 7. That orderlinesse and decencie in the choice of such things as in the Sacred Scriptures are to be proposed to the Assembly or to be sung will utterly fall Now if Psalms and other Musical Pieces were to be poured forth with the same extemporary suddennesse an unbeleever entring into the Assembly would rather deem such worshipers to be mad than that he indeed saw His worship to be celebrated who composed and disposed all things in order number and measure 8. That the Church flatly against God's word would be necessarily drawn into Sectarisms and division when all is to be left to the gifts and arbitrarie various administrations of Ministers 9. That every man shall go to Church bound in the spirit and not know what supplications he shall make to God till the mouth of the Minister shall declare it by whom what-ever his gifts or faculties be the devotion of the whole Congregation shall be determined and concluded as to all publick invocation of God either for matter or form otherwise than as his perhâ—ps sudden conceipt shall minister unto him 10. That when by this means the Priest shall be generally beheld as the onely Minister of the Spirit where there is no other publick exercise of Religion but his arbitrarie administration the consciences of men being henceforth subdued to an awfull dependance on him shall find the Ministers like the Jesuites through the Soveraigntie they hold in matters of Religion to exercise an external dominion over their fortunes and estates also 11. â— a This eleventh Head it borrowâ—d from his truly most Excellent Majâ—sty in his Divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Medâ—â—aâ—ion XVI 〈◊〉 p. 127. And concerning scandalous passages and blasphemous expressions holy and learned men saies the rare Authoâ—r of the most exquisite View of the New Directorie would have addea and given in a large Cataâ—ogue of them did not spity and humenitie civilitiy and mercy to enemies restrain them p. 16 78. See also the Hist of Presbyt p. 124. That what the solitarie abilities of private men are many times even there where they make a great noise and shew the affectations emptinesse impertinency rudenesse confusions flatnesse levitie obscurity vaâ—n and ridiculous repetitions the senselesse â—nd oft-times blasphemous expressions all these burdened with a most tedious and intolerable length do sufficiently convince all men but those who glory in that Pharisaick way On the other hand Consider the conveniencie and benefits of a godly well-composed Liturgy as 1. that it is not onely a provision against ignorance but a necessary hedge b See Thorndike of Relig Assem p 405. mound or fence to the true Religion to ward off and keep out all mixtures and corruptions from a Church and for the retaining a common profession of all Catholick verities the law of supplicating giving law to believing c Ut legem credendi lex statuat supplicandi Gennad Eecles Dogm 30. Lex supplicandi est lex credendi lex operandi
of God though circumstantials externals modes such or such Forms of prayer are necessary His Major Proposition Nothing is to be in God's service but what is necessary being everted we must come to the proof of his Minor A Common-Prayer is not necessary But what need his probation when necessary being so sensed as above absolutely necessary 't is yeelded him But yet let 's see and fillip-away his four Proofs of his Assumption or middle Proposition also Whereof The First is The Scriptures are a sufficient Directory c. Ans Away then with the Directory for worship of your good Friends mentioned and praised p. 14. nay away with their and all other Catechismes Confessions of Faith greater and lesse Books of Devotion the Supply of Prayer for the Ships and all away with all Commentatours Dod Bifield on the Commandments cited by you p. 1. And when you apply what is said 2 S. Timothy 3. 15. 18. to prayer whiles preaching is the businesse there spoken of do not you fairly shoot besides the mark The Second is Otherwise Moses and Christ would have been unfaithfull in Gods House But the Answer very briefly is Moses did enjoyn Forms of prayer i. e. Liturgies as is most visible Num. 6. 23 c. on this wise shall ye blesse c. saying unto them The Lord blesse thee and keep thee c. So when the first-fruits were brought the bringer is enjoyned to say as we find Deut. 26. 5. so also when their Armies went out Deut. 20. 3. Likewise when the Ark set forwards and rested a Continued by H. David at the removal of the Ark in his time Ps 68. 1. Num. 10. 35 36. And as did Moses so also did our Lord in bidding b S. Matth. 6. 9. S. Luk. 11. 2. his Disciples say Our Father c. which that it was a Form and imposed we shall make good against all exceptions in due place The Third is Because Gods Church throve best without them as in the Primitive times To which we Answer be the word Primitive narrower or larger that there were stinted Liturgies in the Primitive and most flowrishing times of the Church Christian as soon as Extraordinaries which was very early ceased By Extraordinaries I mean the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d the Gift of Prayer which was a Miracle as the gift of healing prophesying speaking c See S. Chrysostom in Rom. viii 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. with tongues c. Of which Charisma or donum I might add ad abundantiam that it was bestowed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on some one that did pray for the rest c. and teach others how to pray 2 and that some of the Prayers thus conceived by them c. were received and kept by those whom they thus taught 3 lastly that these are they which the Ancients mean by the Liturgies of SS James Mark c. Much might be discoursed in deducing and clearing this matter but as studious of brevity I choose to refer to those excellent Papers d P. 22 23 c p. 82. that passed from Doctor Hammond to Mr. Cheynel where is to be had much satisfaction on this head For close of this I onely ask whether the times of Saint Mark and Saint James were not Primitive times and whether the Church of Châ—ist ever flourished more than then and by consequence as appears then under Liturgies The Fourth and last is Because Ministers ought to be so gifted as not to need it But 't is Answered 1. That what ought to be is one thing and what is and will be is another 2. That the Composers of the Directory told us e Pref to Directory p. 5. before our Authour though some little-what differently that our Lord Christ pleaseth to furnish all his Servants whom he calls to that office of Miniâ—â—er with the gâ—fâ— of Prayer when-as they will never be abâ—e to shew us any Evidence from any promise of Christ in his word that any such gift shall be perpetually annext by him to the Ministry gifts of healing making of Psalmes c. not pretended to now adâ—yes having as much promise thence as that of prayer nor can they shew why Christ if he so furnish them may not be concluded to help them to the matter of their prayers â—herein yet the Directorie's help is called in as well as to the form of words and we dare affiâ—m that if the gift of prayer signify an ability of praying in publick without any premeditation discreetly and reverently and so â—s never to offend against either of those necessaries every Minister is not furnisht with this gift some men of very excellent abilityes wanting that suddain promptnesse of Elocution or utterance and choice of words for all their conceptions others being naturally modest and bashfull and not endued with this Charisma of boldnesse which is a great part a special ingredient of that which is here called the gift of prayer And even for those which have the former of these and are not so happy as to want the latter that yet they are not sufficiently gifted for prayer in publick f See the Preface Experience hath sufficiently taught g See the View of the New Directorie p. 66. sect 18. 3. Though a Mâ—nister should not need a Liturgy in some cases as after premeditation yet he as able as we now sâ—ppose him may stand in need of it in other some as when upon sudden Effusion he prayes as he ought not and the Liturgy would prevent that and farther enable him to pray more to the Edification of the People than he is able to do who yet is able in some degree to pray as becomes a Minister of Christ and as he ought to do h See a Copy of some Papers pass'd at Oxford c. p. 83. For 4. Liturgies are made and imposed for the behoof of the people also and not onely of the Priest For a supply to whose weaknesse alone Liturgies are not composed and enjoyned 5. But for other ends according to that well-known place of Mr. Calvin i In Epistolâ ad Protectorem Angliae Ep 83. As for a form of Prayers and Ecclesiasticall Rites I very much approve that it be set or certain from which it may not be lawfull for the Pastors in their Function to depart that so there may be provision made for the simplicity and unskilfulnesse of some and that the concent of all the Churches among themselves may more certaeinly appear And lastly also that the extravagant levity of some who affect noveltyes may be prevented 6. Canonical Ordination in the Church of Christ is that which maketh a lawfull Minister as touching the validity of any act which appertains to that vocation not as some childishly sayes my Author have imagined the sound preaching of the word I add or ability of extemporaneous praying The cause why Saint Paul willed Timothy not to be over-hasty in ordaining Ministers being because
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
not in the composing and using the former And 2. do's not this destroy even conceived Prayers also for who of the Extemporalists can with truth pretend to those eminent as that signifies extraordinarie impulses and to that Spirit that acted in Christ and the Prophets But if those eminent impulses and that agonie by the Spirit have a lower calmer and more modest sense as pretended-to now adayes those are no unusual things in the forming and using Forms or Liturgie To what he Returns 2. That the repetâ—tion of the same words was by the same Persons and peculiar to them and chiefly at that time therefore c. We say 1. That if Christ and the Prophets had used words delivered or uttered by others before them and so consequently not peculiar to them that spake 'em and also consequently not at the same time with the first uttering of them would they have been either lesse vehement or lesse by a In the Dedication of the Temple Salomon used the very words of the Ps 132. 9. which David vowed to use at the bringing in of the Ark into his House See 2 Chro. 7. 6. 20. 21. 22. See also Ezra 3. 10 11. the Spirit or lesse acceptable to or prevalent with God For 2. Christ used prayers with earnestnesse and agonie and that by the Spirit which were endited by others many Ages before He was incarnate and upon other occasions The xxii Psalm he repeated ad verbum wholly on the Cross b Imò Christus in cruce pendens deprecationis formâ à Davide tanquam typo anteà observaâ—â usus est Matth. 37 46 say the Divines of Leyden Polyander Riveâ—us Walaeus Thysius in their Synop. Theologiae Disput 36. sect 33. saies the Tradition of the Church which may very well be however the beginning of it we are sure by the testimony of the Evangelists c S. Matth. 27. 46. S. Mar. 15. 31. he did recite My God my God c. as also those words out of Ps 31. 5. Into thy hands I commend c. And again the great Allelujah as the Jews call it reaching from Ps cxiii to the cxiix inclusively that set portion of Psalms of praise our B. Lord sai'd immediately before his Passion d S. Matth 26. 30. Where the vulgar Latine translates hymno dicto Ours-sung an hymn and in the Margin Psalm The Original word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Beza and Ainsworth say should be rendred having sung the hymns oâ— Psalms The Psalms S. Paul mentions 1 Cor xiv 26. were some of David's or Asaph's Psalms and the H. Apostle faults not the Corinthians for using those Psalms but for that every one had a distinct Psalm and so did not observe Uniformity which the non-observation of he asserts obstructed Edification After all this I need not set down the command of K. Hezekiah to the Levites to praise the Lord with the words of David and Asaph 2 Chro xxix 30. These Instances sure will give full Warranty to the use of Forms of Prayer and Praise recorded in Scripture and likewise of all others that for matter and form are holy and sit though composed by others c. To what he Answers 3. That from these Instances we may better infer that no Form is to be used till a man is in such an agonie or energie of spirit as Christ c. was We say 1. That Christ was not alwayes equally earnest in his Prayers much lesse those Prophets as is apparant by S. Luke saying that being in an agonie he prayed more earnestly a S Luk â—2 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Doctor Hammond's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and The Refuter Refuted learnedly irresistibly defending it Which pitch of energie then must we be in for to qualifie us to recite the same words 2. I ask were the Levites but now mentioned in such an agonie or earnestnesse as cannot be reached now by Christian Levites or as David c. the inspired Composers of those Psalms were in Surely no! And yet this hindred not their rehearsing of them and no doubâ— with acceptation at God's hands 3. â—s-to what he addes that 't is not good to argue from an Extraordinarie to an Ordinarie b Ab Extraordinaâ—io ad Ordinarium non est consequentia or from a particular to a General To this we have sai'd somewhat already in our amoving his Answ to our as he sets it down 3d. Objection whereto we now adde that we do not reason thus The Prophets by Extraordinarie immediate calling gave special Forms of Prayer or Praises to the Church upon particular special occasion whâ—ch Forms are as they deserve parts of the Canon of Scripture â—rgò The Church may do the same or the like now But thus we argue and that consentiently to Truth Holy men have prescribed and the Faithfull have used these Forms not by Exâ—raordinarie inspiration or espâ—câ—al injunction And Holy inspired men of God by inspiration gave certain Hymnes Psalmes and Forms of Prayer to the Church to be used on special occasion which have the due matter and form of praâ—se and prayer in a holy fitting and seasonable use â—rgò set Liturgies or Forms of Prayer c. may be lawfully and advantageously made use of as coming from the spirit and acceptable to God Pursuantly hereto I l'e fit him in the Margin c Cùm unum particulaâ—e ab alio partiticulaâ—i prâ—batur vi simil tudinis communis toâ—i generi sub quo ea particularia continentur necessariò conclâ—dit with a Rule to quit Scores with his concerning Examples To a Fifth Argument for Liturgies Because it 's lawfull for the People to use a Form as they do when they joyne with the Minister and therefore for the Pastor He Answers How can the extemporarie immediate conceived Prayer of the Minister be a Form to the People If it be he yeelds he sayes to it an unwritten unprinted unhear'd-of unimposed Form Concerning which Return we Rejoyne several things 1. That the Argument is strong and ungainsayable and 't was that of a man in great reputation with the Enemies of the English Church d Doctor John Preston See above See also of the same jâ—â—gment Mr. Arthur 〈◊〉 Ps â—1 6â— For even in the most extemporaneous Effusions of the Minister the People's spirits are as much limited following of otâ—eâ—wise than as He leads as in the most stinted set or prescript Form 2. Let it be observed that it wars against all set Forms as well as Liturgies 3. There may be some in the Auditorie that may be better at the faculty of extempore-Prayer than the then-Mouth is in this case will it be unlawfull for these abler Ones to be stinted to the others's measure in prayer for that time Is it not used in Mr. P's meetings sometimes that the weakest of his Christians be put to pray for the rest 4. But being content to grant that the Minister's extemporarie eructations though the
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
Papists and he asserts the equal fitnesse of every Minister to judge of the meetnesse of the times to read it Answ 1. To do as Papists do is not as abovesaid no not though T. C. would rather have us symbolize with Mahomedans reprovable but where their practises are in vitio and reprovable of which sort this is none 2. It is rather a comportance with the Greek Church which keeps those daies more solemne Fasts because the Bridgroom was then taken from us sold by Judas on Wednesday and murdered by Jews on Friday d Constitutious of the Apost v. 14. vii See also Epiphanius â—dv Aâ—â—ium which are very excellâ—nt grounds of Fasting Humiliation and Litanie that is earnest prayer 3. It is the Charge of the Ordinarie to appoint when the Litanie is to be used extraordinarilie e Inasmuch as nothing should be done but by publick câ—â—senâ— and authority not ordinarilie And 4. it's extraordinarie presumption and folly to assâ—â—mo and think every Minister or himself as wise and discerning of the times as a Father and Bishop of the Church the superior Ordinarie so far excelling in years use of things judgment gravity inferiour Priests ordinarilie much more as all those Fathers jointly and authoritatively acting To his Twenty second Because in the Litanie the Minister propounds the matter of the Prayer but the People pray Good Lord deliver us c. Answ 1. But sure what the Minister utters then is part of the Prayer the matter as well as the form being part of the compositum and the Minister too do's or may softly pray what the People say 2. Were it not so let him tell if he can what harm there is in it For not onely in this quarel'd but nonparel'd a Of all pieces of Service give me thâ— Litanie it 's so substantial and powerful that it is able to make a man devout by violence it commands a zeal and seizeth upon the soul of any impartial hearer D. W's Vindic. c. p. 32. The Litanie saies one is a common treasure to all good devotion In caeteriâ— alios omnes vicit in hoc seipsam said of Orig. in Cantic piece of our Liturgie but in the Prayers before Sermon all that are not voluntarie but under precept of our Law this course of suggesting the matters or heads to the hearers to be by them summ'd up in the Lords-Prayer was not unusal heretofore and is now in some use b See Mr Sanderofts excellent Sermon on Tit. 1. 5. and 't is called moving the people to pray or bidding of prayers Some footsteps c See Dr Heylin's little Tract on this subject at the end of his Historie of Liturgies of which practice are to be found in Bishop Andrew's Sermons 3. All liberty though he would insinuate the contrarie is left to the People to utter any holy and wholesome prayers in private I am sure the use of the Liturgie save in the late evil daies was cheerfully permitted both in publick and private That which he aims at I suppose is that it was not permitted Schismaticks and mal-contents to haunt and heard together in houses under pretence d Quorum tituli remedium habent pixides veâ—enum Lact. l. 3. c. 15. of some Apothâ—caries boxes of God's Service and there to utter their stomachs against established Laws and Governours both in Church and State under the mark of dispensing and partaking God's Ordinances Forgive us this wrong Hac licentiá omnes deteriores sumus 4. Whereas he excepts But women are not permitted to speak in the Church that is saies he to pray citing 1 Tim. 2. 11 12. I must needs cry out Cor Zenodoti and then seriously tell him the Apostle speaks 1 Cor. 14. â—4 particularly of Prophecying and teaching and in 1 Tim 2. 14. he layes down it 's true a morâ— general rule but yet such an one as forbids onely all such speaking as in which authoritie is used or usurped over the man Now when the woman praies in our Assemblies do's she I demand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Note here that to speak in a Church-Assembly by way of teaching and instructing others is an act of superioritie which therefore a woman might not do because her sex was to be in subjection and so to appear before God in Garb and Posture which consiâ—â—ed therewith that it they might not speak to instruct men in the Church but to God she might Mede Diaâ—ribe on 1 Cor 11. 5. p. 249 usurp authoritie over her husband or do's she prophecie or preach To his Twenty third The many Tautolâ—gies in it Good Lord deliver us being used 8. times c. and the use of the Lord's-Prayer at least 4. times in Morning-Service which is vain repetition forbidden Mat 6. 7. and condemned by us in Extemporalists Answ 1. This to do is most perfectly lawful from the example of our Lord within no great space praying in the same form of words thrice * S. Matt. 36. 44. And from the precedent of H. David in Ps 136. where every ver 26. in number is closed with For his mercy endureth for ever 2. It comes not under the censure mentioned in that we do not lengthen our Prayers with idle tautologies after the manner of the Heathen as thinking for so did they we shall have our Prayers granted through multiplicitie of the words used or by the long noise †Kings 18. 27. thereof or that we shall make them more intelligible to God 3. Our Forms are perfectly faultlesle whereas the battologie condemned by Christ in the place above meant * S Mat. 7. 8. as the best Glossarie tells us Polylogie Argologie Acyrologie long idle unseasonable talking or forms and therefore in Munsters Hebrew the sense of Christ's prohibition is in these words Do not multiplie words unprofitablie 4. Whereas 4. our Authour and such as he by their long confused incondite prayers would perswade us that they thought much babling after the Heatâ—eâ— manner were acâ—eptable to God and took it according to the Pharisees imagination of long Prayers S. Mat. 22. 14. to be a part of holinesse In which saith the Bishop of Wiâ—chester b Sermon of Woâ—shiping 〈◊〉 p. 37. who so marks them shall â—ind they commit both faults that of the Pharisee in tedious length procuring many timeâ— nauseam spiritus a dâ—ngerous passion and the other of the Heathen in fond repetitions tautologies inconsequences and all the absurdâ—â—ies which may fall into such manner of speech Adding Cyprian saith it was ever in Christs Ch. counted an absurd thing which some count their glorie ventilari preces inconditis vocibus 5. That the Lords prayer is oft repeated a I have known as great Puritanâ— as any were use the Lordâ— Prayer twice at every Sermon in the beginning at the end Montagu's Gagg p. 323. ha's this most reasonable account Christ commands us when we praâ— solemnly to say his prayer Now in our Book
there being several Services for several occasions for several daies for several times in the day and even that which is assigned to one time so discontinued by Psalms Hymns Lessons that it becomes in a manner two Services clearly two times of Prayer we have so assigned it as to be once repeated in every such part of Service And why that which must be necessarily b The Directorie saies iâ— may be commendably used in it divine Service used in obedience to Christ in the prayers of the Church and being repeated oftener than once shall be useful to him that was not come at first saying or may be said more attentively by him who had before been too neglâ—gent c Many are not present at the rehearsal of the Lords Prayer sâ—eing the mulct of absence is not inflicted if men come whilest the Psalms are in reading Fisher's Def. of Lit. l. 1. c. 6. p. 52. should be necessarie to be used but once and not once by our Author 's good will when all mens zeal or understanding of so divine a Form or perhaps presence at that part of Service shall not necessarily go along with it d See the View of New Direct p. â—8 let him or any tell if they can To his Twenty Fourth Vnwarrantable excepting against the word deadly sin implying the Popish distinction of sins venial and mortal Answ 1. Here we have good companie for that famous and far spread Augustane Confession uses it e Quâ— verâ— obtemperant pravis cupiditatibus agunt contra conscientiam versantur in peccatis mortalibus nec fidei justitiaâ— nec justitiam bonorum operum retinent p. 14. 2. The excellent Protestant Melancthon ha's it often in his Common-Places once where f De discrim pecc Mortaliâ— ac Venialis mihi p. 3. he useth these words But there is a certain other kind of actions which are of that nature that they who commit them fall out or from the grace of God cease to be accounted just and are damned unlesse they repent these actions are called mortal sins Again g ib p 4 5. alibi See Musculus also usâ—ng this distinction Loc. de Peccatâ— Sect. 5. pâ—rticularly Vrsin Cat. de pec dâ—st p. 59. Daven praelect de just act c. 35 p. 431 Hoard's Souls miserie â— 2. p. 91. Note also that the Papists make simple fornication either no sin or bâ—t a â—eâ—ial sin while we account it a deadly one-fornication and all other deadly sin This degree therefore is to be held in actions that it is a mortal sin to do against conscience that is to approve somewhat or do some work or deed which the conscience judges to displease God And yet again his Answer to Langaeus That the spirit doth not abide in those who commit mortal sins that is deeds against conscience 3. This difference of sins mortal and venial is taken from the Antients who call sins great grievouser coming under querel a In â—ueâ—elâ—m venienâ—io or aggrievance mortal lethal mortiferous damnable which with one stroke destroy the soul one whereof is attended with subsequent damnation crimes whereof S. Paul saies That they which do such things shall not inâ—eâ—it the Kingdom of God to which that of Tertulâ—ian appertains But an aâ—ulterer and a fornicatour who do's not straight upon the commission of the sin pronounce a dead man Of which kind of crime S. Augustine b See Grotiâ—s's Discuâ—si Dâ—alysis â—nâ—â—â— Riveâ—â— Dâ— peccaâ—is â—n râ—atibus 〈…〉 commodâ— interpâ—etâ—â—t 〈…〉 mâ—destias Gâ—ot Anâ—â—i in Anim Riv. ad Art 4. p. â—0 de voâ—e meâ—iri in Tractate Xâ—I gives these examples murder adulterie any uncleannesse of fornications theft fraud sacriledge and the rest of that nature But other there are which they call more light minute small daily delicts of righteous men and without which no man leads his life c. So that after all this I ask 4. Whether our Church had not reason to speak as she did in the place excepted to Oh how lovely is it in her to imitate the pious Antients and other excellent men where they speak as here nothing but words of truth and sobernesse 5. Even some of the Papists speak so in this matter as no moderate Protestant may refuse to subscribe to their opinion Venial sin is venial onely by the mercy of God saies one c Bishop of Râ—chester Fisher Resut xxxii artâ—uâ—heri Others d John Gerson terâ—â—d pâ—râ—â— de vit Spirit Sect. 1. Jâ—cob Almain â—â—puse â—â— 3. â— 10. of 'em say that sin mortal and venial are onely distinguished by respect to divine grace which impuâ—es that sin c. Now sure when and where Papists speak Protestantly what should forbid our speaking as do Papists especially having the countenance and authoritie of the H. Fathers and other admirable men 6. His Texts e Rom. 5. 12. â—â—6 â—â— import that f See Bishop 〈◊〉 Vnâ—m Necesserâ—m Sect. 3. ch 3. p. 128. Many sins â—â— genere in respect of the matter or â—x imâ—erfectionâ—â—ctùs â—s not done with a full consent may be said to be veniâ—l negâ—tivè per non abâ—ationem principii remissionis grace Dâ— â—ield of the Church l. 3. c. 9. p. â—â—8 ex Card. Cajetan no sin for the smalnesse of the matter or in the whole kind is venial bâ—t aque damnable and deadly in the accounts of the Dvine justice which we freely grant and our use of the word morâ—tal as appears do's no way prejudice that concession but yet concentriently to what is said of mortal sins there may be sins venial by the imperfection of the agent as when a thing is done ignorantly or by surprize or inadvertencie which is not indeed a kind of sins but a manner of making all sins venial i. e. apt for pardon for by the imperfection of the agent or the act all great sins in their nature may become little in their malice and guilt And even the sin unto death 1 S. John v 16. g See Dr Hammond in Loc. Some siâ—s mortal others veniâ—l because some are forgiven others not according to the quality of the sin and the partâ— sinning All â—re venial ex evenâ—â— â—oo by the blood of Christ and true repentance might have been venial in this sense if obstinacie against admonition and incorrigiblenesse under the censure of the Church had not made it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To his Twenty fifth Our praying against sudden death Answ 1. Our prayer here imports a The Reader may please to see a â—eauâ—ecus Discourse on this subject in Mr Hooker l. 5. § 46. p. 276 277 278. a twofold desire 1 that death when it cometh may give us some convenient respite or 2 if God deâ—ie us that yet that we may have wisdom to provide always before hand that those evils overtake us not which unexspected death doth use to bring upon carelesse men and though it be sudden
in it self yet that in regard of our prepared minds it may not be suddain And surely these being good things the praying for them is not under interdict in Scripture but rather as much allowed there as the praying for lawful temporals or even spirituals For 2. in the latter import assigned of the petition we pray for preparation for death which sure includes repentance and so is not burdened or prest with any deformed consequences of confirming ignorant Protestants in evil principles of which sort are not those he reckons 1 That repentance lies in our power for so supposing the preventing c. grace of God which is ever ready to such as willfully repulse it not it is how else can it be under b See the Mâ—eter of the fifth verse in fourth Psalm which I cite because more reverence is paid to them by the Voâ—ge than to our reading Psalms And in your chambers quâ—etly see you your selves convert exhortation 2 That repentance must be a mans last act else he can't be saved for so it must be because repentance is a state of life and must reach from Conversion to our Death repentance as for so from dead works c Hebr. vi 1. which we must alwaies be under repentance being not some one bare act of change but a lasting durable state of new life d O tima â—â—nitentia vita nova called also regeneration the new creature living a godly life So that 3 we do not exclude such as die suddenly or violentlie from salvation for they may have this repentance I speak of and those that have the mercie of dying treatably may adde some advantages e Is it not some comfort to die with renewed faith repentance reconâ—iliation and setting of the house in order Some of the elect die with more scandal and lesse jâ—y of conscience yeâ—â— enjoy lesse joyes in heaven than others of their brethren and may nor we pray for the best gâ—ft Fisher Def. of Lit. l 1. c 8. p 85. to it by reinforcing and heightening their sorrow for the sins of the unregenerate and the failours lapses and infirmities of the regenerate life their love to God and charitie to men and other waies by which they are priviledged over the other 3. By this Answ all his Texts * of Scripture whereof some are impertinent enough are intercepted 4. If the Antients prayed for suddain death 1 you tell us not who those Antients were f Some good men have prayed against sudden death as our Martyr-Reformers Cranmer Ridley c. whom â—e thinks well of see his p. 42. who taught us thus to pray they might do amisse in so doing for ought appears as well as the H. Prophet Elijah did For as it may be good sometimes to desire the retardation of death so it may be ill to pray the accleration or hastening of it 2 Surely it 's better dying like Cyrus in Xenophon or Plato in Socrates than to finish as those of whom Elihu * Job 34. 20. speaks momento moriuntur Better to die as Jacob a Hebr. 11. 2â— Moses b Deut. 33. Joshua c Joshua 24. David d 1 Kings 2. The frequency and fearfulnesse of Earthqâ—akes gave the first â—ccasion to that passage in the Litany From judden death-Doctor Hackwel's Apol l. 2. § 4. than as Ananias c. 5. We shall yet annex this That if the petition be ta'ne as 't is in the Latine phrase it cannot possibly fall under their displeasure A morte improvâ—sâ libera c. He that foresees not death being utterly unable to be provided for it and whosoever is not so must needsly eternally perish To his Twenty sixth Vnwarrantable The desiring to be delivered by Christ's Circumcision Baptism Fasting Temptation yea Burial Answ 1. They are very passionate strains by thine Agonie c. all of them being a compendious and very useful recapitulation of the Gospel-storie a recognition of the chief media of our Salvation and a vehement obtestation a Tâ—ke that 2 Thess 2. 1. I beseech you brâ—thren by the coming of our L. J. C. by the meritorious Actions and Passions of Christ 2. These things recounted in the Litanie be the undoubted effectual means of our Salvation and ought we not then to pray that God would save us by these means from wrath c 3. 'T was very well said of H. Zanchie a more moderate man than many others and whose saying that was Non novi istam Reformatorum mundi Theologiam that in the Roman Church he alwaies was pleased with those two things one that they conclude their prayers through Jesus Christ our Lord b Exposit Praecept 2ae tit de Invotatione the other that they expresse the parts of our Mediatour and the acts of his office adding by thy crosse and wounds c. 4. Why adds he yea Burial as if that were not a piece of the Mediatours Exinanition and a meritorious suffering to continue three daies deprived of life under the dâ—minâ—on of death sustaining the squalors and dishonours of the grave 5. As to the Exception that some take it seems he do's not and it seems too whoever takes the Exception though even Papists it must be matter of charge against our Book at the word By as if forsooth it imported an Oath We say that by signifies and that most usually the instrumental cause or means c Media sunista liberationis 〈◊〉 non Exoâ—â—isâ—â—i formâ—la Bishop Pâ—id Fasc Contr. p. 240. and in that fense it 's accepted in our Litanie not swearing or averring therein any thing to be so or so by Christ's Nativitie c. but praying God to deliver us c. by these meritorious passages of our dear Redeemer c. Those that quarrel at such innocent blamelesse things would 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. The by being thus proved purely lawful and more 't is not the oft using it can make it unlawful by changing its nature what e'r he or his capricious over-weening co-opiners deem not to say dream To his Twenty seventh Our praying that God would bring into the way of truth all such as have erred Answ 1. This Obj. is reproachful to expresse Scripture as well as the Litanie For do's not S. Paul exhort and so command that prayers be made for all * 1 Tim. 11. 1 4. See Gal. vi 10. S. Mat. v. 45. men For God will have * all men to be saved and to come to the knowledge of the truth 2. And because there are no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contrarieties in Scripture his two Texts a John 17. 9. 1 Joh 5. 16. must not serve in this warfare Which 3. are easily shewed not to have any force in this matter Christ though not at that time and for those particular requests praying for the World even his very enemies and b S. Luke 23. 34. crucifiers And. S. John doth not forbid us to pray for those that sin
unto death but onely doth not command c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of that I say not that he should pray The words amount not to a Negative but rather to a toleration that they might pray if they would c. Dr Hey'yn's Theol. Vett l. 3. c. 5. p. 44â— to pray for them or doth not promise any good successe to the prayeâ—s c. It notes the suspension of the Prayers of the Church or the inefficaciousnesse of them And again we may pray to God for them that he would send some temporal punishment upon such insensate incorrigible sinners as the onely reserve behind to make impression upon them which is the advice of Clemens Alexandrinus Stroâ—atâ—s l. 7. To his Twenty eighth Our praying for a sort of people called Curaâ—es a name and office saies he not known in the Bible distinct from Bâ—shops and Pastors Answ 1. Sir they are a sort of Priests not people 2. For the Name Mr Ball d Against Can p. 142 143. shall tell him that Parsons Vicars Curates c. are but various titles given to the same Ministerie in diverse persons which is Evangelical c. And to contend about the bare name and title of Parson and so of Curate c. is vain and frivolous 2. For the Office by Curates here are not meant stipendiaries e See Rationale on the Commom P. p. 89. as now it is used to signifie but all those whether Parsons or Vicars to whom the Bishop who is chief Pastor under Christ hath committed the cure of souls of some of the flock and so are the Bishop's Curates f And so Curate in Prayer for the Ch Militant is Minister in the Litany 3. For Bishops and Pastors I suppose them two names of the same or much-alike signification Pastor a Apud veteres Pastorum nomen vix in veniri nisi cùm de Episcopis Ioquuntur Bishop Andrews's Resp ad Epist Pet. Molinaei And Binius in not ad Concil excepts against a fragment of the Synod of Rhemes for claiming to undue Antiquitie upon this account Eo quod titulum Pastoris tribuat Parâ—â—ho crosse to the usance of antienter Ages Binius in Conc. To. 3. part 2. p. 978. See Doctor Heylyn's Historie of Episcopacie l. 1. c. 6. n 13. See likewise Dr Hammond's Dispatches Dispatched p. 701 737. in the antient times of the Church signifying appropriately the Bishop 4. To his scoptical Note we say Quin sine Rivali and pray that where any of the H. Tribe have not comported and complied with their titles or names there may be an answerablenesse hereafter 'twixt them and the styles may belong to them ex vero O Lord indue thy Ministers with Righteousnesse To his Twenty ninth Unwarrantable The taking of God's name so many times irreverently in our mouths in saying Lord have mercie upon us Christ have c. Answ 1. It 's false that we use his name in those short but quick and lively petitions irreverently for 1 we use it in his reverend Service and 2 we use them with reverential impressions upon our spirits in the use thereof and 3 if it should chance to be otherwise with some in this latter particular yet first that is none of the Litanies or Churches guilt and secondly if such arguing were good it would take away the use of the lords-Lords-Prayer Creed Bible because in the use or reading of these some deport themselves not so reverentially and awfully as they ought 2. His Texts b Exod 20. 7. Levit 19. 1â— speak primarily against perjurie though perhaps foolish and wanton using of â—ods name though without Oaths is reducible thither and this is the polluting of Gods name in the latter of his quotations Now sure we swear not when we say Lord c. nor foolishly or want only use God's name 3. How oft have the Extemporarians irreverently because idely emptily unseasonably futilously used the august name of God and Christ in their effusions Turpe est Doctori c. to return him his piece of Latine That this return is due shall appear by the words of one that was once a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Ring-leader in the Puritan-faction and speaks upon good experience Now saies he what worship or prayers do you use I am ashamed to name the boldnesse and folly of some who scarce able to utter three words orderly will yet take upon them to bable out a tedious long and fluttering Prayer wherein every tenth word shall be the repeating of O Heavenly Father O merciful Father O dear Father O good Lord O merciful God c. and all things so foolishly packed together that their praying seemeth rather to be the pratling of an infant that would tell some great tale but cannot bit of it a See Bishop Banâ—rofâ—'s Serm preached at Paul's Crosse on 1 John 41. p. 55. To his Thirtieth That 1 the Collect for Christ-masse-day is to be read till New-years-day and yet the Collect saith this day to be born What saies he could he be born that day and six daies after excepting the same to Easter-day c. their Collects Answ 1. The first of those daies is the original the rest are all copies or transcripts thereof the feast continuing the rest are the same in Ecclesiastical account though the first be the principal 2. The word Day is here used in the Scripture-notion wherein it signifies not as ordinarily the whole time designed to one and the same purpose though it lasts several natural daies see Examples in Marg. b The time of visitation called a day S. Luke 19. 42 44. The time of life called a day S. Joh. 9. 4. especially directly to our purpose Heb. 3. 13. daily while it is called This day See Rationale p. 268 269. 3. It 's most visibly false that we say which yet he blindly or wilfullie charges us to say this day on Easter and Ascension-daies 4. When he proceeds to except That it 's more than all the learned Clerks in Eng. or Italie can prove that Christ was born either on that or in the month December we say 1 why in Eng or Italie Forsooth he would here insinuate his old Coccysm the calumnie he has expressed in fat and expresse words already more than once that we symbolize with Papists But he may inform himself that Protestants also keep that day not onely Lutherans nor onely they of the Augustane way but even the Helvetians c See the Helverian Confession Artic. 24. and French They observe reverently saies d In a lettes of a French Protestant to a Scotishman of the Covenant Peter du Moulin the Son * the Dayes of Christmasse Easter Ascension Pentecost And when they have Sermons upon week-daies at Charenton on Thorsdaies they will change the day when there is a Holie-day of some note in the Week Where this and other Feasts of Christ are taken away they are wish'd for by sober members of those Churches
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
special occasions require any of them to be either mentioned or insinuated 4. Were it so as is pretended we demand hath Christ so deprived his Church of judgement that what Rites or Orders soever the latter Ages thereof have devised they must needsly be inconvenient 5. It 's probable b Id. ib. that the Antient Jews had heretofore in regard the Modern ones have now a Form of funeral-Funeral-Prayers not borrowed â—e may be sure of the hated Christians 6. It is Mr Hooker's complaint c ib. in this instance That in these miserable daies under the colour of removing superstitious abuses the most effectual mears both to testifie and strengthen true Religion are plucked at and in some places even pulled up by the very roots To his Sixty fifth That in Churching of Women we applie Ps 121. to the Woman which is meant of the Church of God Answ 1. The Psalm was penned a See Grot in Ps 121. and accordingly is mean't concerning the time wherein there was War with Absalom 2. Why not thus appliable as well as what was said to Joshua b Josh 1. 5. in particular should be applied to every faithful Christian Hebr 13. 5. For he hath said I will never leave thee c. 3. Why not as well as the Psalms of David and Asaph applied to Hezekiah's time and the Churches case then 2 Chron 29. 30. though the occasions of both states were not the same and accordingly the expressions not all equally sutable and proper 4. By this use of the Psalm at this time is not intended to persuade that it was penned for this occasion but because it at the beginning tells the Woman that all her help comes from God c. the body also thereof being very pertinent and fit as is made apparent in the Rationale c p. 358. in Churching of Women 4. If the Churching of Women be questioned by any as by this Author I do here find it is being also in good time no doubt left out in the Directorie the Reader is heartily refer'd to a most satisfactorie and most excellent Discourse of it in the View of the New Directorie d Sect. 43. p. 39 40 41. 6. And yet hear in this matter the meek Hooker e L 5. Sect. 74. p. 400. 401. It 's but the overflowing of the gall which causeth the Womans absence from the Church during her time of lying-in to be traduced and interpreted as though she were so long judged unholy and were thereby shut-out or sequestred from the House of God according to the antient Levitical Law Whereas the very Canon f Dist. 5. c. Haec quae in lege c. Nune autem statim post partum Ecclesiam ingredi nonprohibetur Leo Constit x. Quod profectò non tam propter muliebrem immunditiem c. Where sâ—e two or three excellent Reasons of this Abstention it self doth not so hold but directly professeth the contrarie although her abstaining from publick Assemblies and her abode in separation for the time be most convenient But the Old and New Disciplinarians will needs set up Scholes of Ingratitude To his Sixty sixth That the Woman is enjoyned to offer her accustomed Offering Where saies he Is not this to bring them back to the Law of Moses Lev. 12. Answ 1. I have already accounted for Offerings and proved them Christian and lawful 2. Not every Concerning Oblations that some may become due by Law or Custome see the leaâ—ned Editor of Bishop Andrewes on the Commandements Add. 28. p. 308. imitation of Ceremonies and Usages among the Jews is now unlawful but contrariwise many of the Jewish Ceremonies were imitated by Christ himself under the Gospel as the above-said excellent Doctor a In his IVth Quaere ha's abundantly shewed in the place afore-cited out of that excellent Protestant Paulus Fagius's Notes on the Targum 3. When we come to give thanks for some extraordinarie blessing received then 't is requiâ—â—te and reasonable that not onely in word but in deed also we should thank God by bringing a Present to him as is required in Ps 76. 11. 4. To his reproach of leading capâ—ive silly Women if he be not conscious to whom it belongs let it even vanish as no concernment of ours To his Sixty seventh Unw The mention and approbation of Lent and Penance where he saies that these words are as honey c. to the Papists and that it was not so from the beginning Answ 1. Our Lent imports no more than a Spring-Fast Lent in the Saxon being Spring and the Jews the People of God had herein a fair precedent for us their publick set anniversarie Fasts as the great Day of Expiation b Levit. 13. Is 58. Jer. 36. 6. c. instituted by God and some instituted by men yet constantly observed as the four mentioned in Zech 8. 19. and Christ's Disciples were to fast c See S. Mat. 9. 14 15. S. Mar. 2. 18 19 20. S. Luk. 5. 33 34. 35. when he was taken from them that is ever since his Asscension c. so that without need to adde many other most obvious indisputably satisfactorie proofs Fasting in general nor set * See Luke â— 36. 38. Acts 10. 13. publick annually-recurrent Fasts cannot fall under a just reproof 2. As this will conclude our Lenten-Fast lawful so that will appear farther so to be by the occasion of it which was the imitation so far as we can reach d That we might as far as we are able conform to Christ's practice and suffer with him here that we may reigne with him hereafter S. Aug. Ep. exix of Christ's example of fourty Daies abstinence e S. Mat. 4. 2. Whereupon saith S. Jerome f Ep. 54. ad Marcellam We fast one fourty daies in a fit or convenient time according to the Tradition of the Apostles To him accords S. Epiphanius in making it an Apostolical Tradition And for the Practice of it S. Basil g Hom. 2. Je junio may be spokesman for all the Antients where he saies that there was no Age nor Place but knew it and observed it h See in Doctor Fearley's Handmaid to Devotion Of the Lent-Fast in Lent 's Devotion à p. 588. ad p. 619. and p. 617 618. 619. in Answ to Quest IVth is shewed how our Lent-Fast differs from the Popish See also Doctor Field of the Church l. 3. c. 19. p. 106 107. and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dr Gunning in his most full and irrefragable Tract on this subject 3. For the Penance our Church mentions 't is that of the Primitive Church not of the Romish which had her Penance as well as the Popish though not the same whereupon it is most ignorantlie to say the best done of our Author from Penance in the general common to both Churches to make as if we concluded their Church to be the Primitive 4. The Primitive Pennance