as he was a Prophet or as it was a civil no Holy day But how knows he that He was a Prophet And would he trust the storie of the Maccab. that Judas who instituted the Feast of Ded c. was a Prophet And that it was a Holy-day see six Reasons in Bish And Serm on Esth ix 21. p. â—007 1008. wherein as to children matters were so minutely and particularly prescribed and enjoyned then much more is it lawful to set them apart now 5. His place out of Coloss would not have Christians condemned or sentenced for or by observing as types or shadows of Christianitie the Jewish Feasts new Moons or Sabbaths which being the sense of the words let him tell me how they intercommune with our Festivals I 'le not observe that Sabbaths about which some have made such a Jewish do is here put among the shadows that are to vanish in the presence of Christianitie b That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intire and continual Feast that a Chtistians life ought to be now under the N. Testament Orig. cont Cels l. 8. p. 404. See Bishop And against Traâ—k a speech inter opera posthuma the substance This may concern the supercilious impugners of our Festivals 6. We reckon Sunday as one of the Holy-daies c These to be observed for Holy-daies and none other That is to say All Sundaies in the year c See the Preliminaries to the Service-Book We call it not Sabbath because as Bishop White has observed * it 's no where called so by the H. Antients I have saith he d Treatise of the sabbath-Sabbath-day p. 301 202. See him also in his Examination of the little Dialogue distinguishing 'twixt the mystical and spiritual Sabbath typed and represented by the Sabbath of the fourth Com c. p. 109. And ib. p. 37. applying this distinction not in a proper or literal but in a mystical and analogical sense diligently searched into Antiquitie and observed in the Fathers their form of speech when they treat of the Lords-Day and I find it far different from the usual language of the Fathers to stile the Lords-Day the Sabbath and that they by the name Sabbath either understand the old Legal Sabbath taken away by Christ or the spiritual and mystical Sabbath which was typed and represented by the Sabbath of the Fourth Commandement And when the Antient Fathers distinguish and give proper names to the peculiar daies of the week they alwaies style the Saturday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sabbatum e See Dr Heylin's Respondet Petrus about the beginning the Sabbath and the Sunday or first day of the Week Dominicum the Lords-Day 7. And yet in regard of that which is proportionable in our Sunday to the Sabbath we may stile it Sabbath so do's once or twice as I have observed Bishop Andrews f In his third Serm on Resur p. 406 407. and on Acts 2. 1 2 c. p. 595. So our Homilies Hom of the Time and Place of Prayer p. 102 164 166. Ecclesiastical Canons Can LXXth So in Edm Reeves Christian Divinity aliquoties See more instances in Ley's Treatise of the Sabbath ch â—5 per tot The Disciplinarians were went to style this the Sabbath a Jewish name The Rhemists on Rev. 1. 10. mislike the name Sunday as Heathenish Fishers Def of 〈◊〉 l. 1. c 3. p. 19. once our Canons of 1603. 8. As-to his Exception unto our dedicating one Day to all Saints we say â— if it be lawful â—s 't is proved to be to set a-paâ—t one Day in honour suprose of S. John c. then it must be likewise so to set-apart a Day for many or all 2. The reason of the Churche's so doing is because we can't particularly commemorate for the bâ—rthen every one of the Saints in whom God's graces have been ilâ—â—strious and because in those Feasts celebâ—ateâ— particularly we are â—ustly supposable to have failed in dutie thâ—oâ—gh infirmitie or negâ—igence And 9. not every thing that Pagans oâ— Papists do is evil or if it be vitiated by evil adherences or circumstances those being retrenched or redressed by us what remains being good is lawful and praise-worthie to be performed 10. When we place holiness and confidence of acceptation with God in the bare setting a-part such Daâ—es or even the services performed on them without reformation of life the wash you make you clean c. then Isaiah 1. 12. is appliceble to us in this matter not otherwise or if it be it is to the treading Gods Courts c. too To his Ninth Unwarrantable The Ministers being called Priests Answ 1. By referring to our Answ to his Ninth Reas against our Lit 2. By adding that S. Paul implies a 1 Cor 9. 13. that the Ministers of the Gospel might be intitled Priests They which minister about holy things live or feed of the things of the Temple c. his reasoning being deduced from the Priests Temple Altar They which wait at the altar are partakers with the altar therefore or so c. 2. And it is the style used by the b â—ven in B. Ignâ—tius s Epistles we read onlesse we list to beâ—ieve Veâ—â—lius legâ—â—s Ep. â—â— Phâ—ladelâ—henâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ep. â—â—â—myâ—nenses H. Antients whose Discourses of the Ministerie are enstyled of the Priesthood c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De â—â—â—â—dotio 3. 'T is Bishop Downham's Observation men skewing at the word Priest onely because used in the Church of Rome that if we had differed from them so it had been by styling Ministers Sacrificers no offence had been taken thereat so slight and easie is that legerdemain which will serve to delâ—de the vulgar as was excellently observed by the golden pen d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—ied 1â— mihi p 133. of K. Charles I. Besides 4. there 's onely a change of the Priesthoâ—d e Hebâ— 7. 12. See ◠〈◊〉 l. 4. â—4 no abolitoon or nulling of it and so a Priâ—sthood and so the word Priest still lawful 5. But to an Obj. pleadâ—ng for the word Priest from 1 Pet. 2. 9. a royal Priesthood and for â—hat of Clergie from c. 5. 3. he Replies It 's to be meant of all f Then from Rev. 1 6 we may â—â— well argue 〈◊〉 there shâ—uld be no King in 〈◊〉 Compaâ—e iâ—â—â— â— with c. 60. 21. â—â—e also â—er 33. 17 Believers universally to which I say I what if as we need not so we produce not though he do's this place of Scripture to prove the lawfulnesse of the word Priest in our sense of it 2. This place yet may be applied fairlie to that end for it speaks of no other thing than what is affirmed in the very same words of the Jewish nation Exod 19. 6 where yet God had his Priests and high-Priests also a See this place â—â—ply 〈◊〉 Bishep Tâ—ylor's Clerus Dâ—mâ—â—â— Of the Divine institution of the Office
canonici libri Canon or Rule is and has been in all â—ges of the Christian Church joyned read cited with the Canonical properlie or strictlie so called and yet it hath not been is not must not be thought to debase It. 5. What if I should say Master in so saying as in the Reason thou reproachest us the Geneva Dutch c See p. 6. of his Pamphlet Notes that fringe the Margine of the Bibles and the Directorie of his good Brethren or Fathers Conâ—â—er me Directorie 6. Nay what saies he by his own prayings and Pilpetings are not these intended for a Rule in conâ—unction with Gods pure Word to his Auditours and yet 't were well if these were onely imperfect as humane and not perfectlie Diabolicall too often 7. The Common-Prayer-Book is In the fourth Councel of Chalcedon the Book of the Canons as well as the Bible was solemnly brought in at the opening of the Council and called for to be read before them as occasion required And 't is sufficiently known what Justellus observes That the Christian Church was ruled of old by a double Law Divine the Book of the Canonical Scriptures and Canonical the Codex of Canons called their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Dr Hammond against Owen Answer to the Animadversions p. 4. not pretends not to be a Rule of Faith and Obedience nor in any such respect is it added to the Bible 'T is onely an Adâ—ument to Devotion and that it may produce those advantages that are naturallie consequent from the apportioned holy use of it the Civil Sanction has interposed it self and imposed it though this also will take place as a truth that because legem Credendi lex statuit supplicandi as saies the Patriarch Gennadius the Common-Prayer-Book containing an excellent Form of the one do's accidentally yea and directlie in its Readings and Confessions of Faith reigle and assist the other 8. If men can call their Sermons and the appellation is ordinary the Word of God a And the title may be brook'd if and while they are taken from the Word of God and grounded theron and so far as they depart not from that which is written Thorndike of Religious Assemblies p. 177. and so if That be a Rule these will lay claim to be no lesse then sure a pious Liturgie perfectly conform to the Word of God the Result of many grave and learned Heads and pious Martyrlie Hearts may lay so much better pretence to the title by how much conjoyned abilityes caeteris paribus are liker to judge aright what is conform to the Divine Word and to frame their Issues and Compositions therafter than single divided strengths or endowments are To the Twenty Third Because they were not known in the Churches either in the Apostles time or for CC years after citing â—ertullian's sine monitore quia de pectore Apol. c. 39. Justin's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apol. 2. I Answer manifoldly 1. Strange that those that are Antipaters in other matters count the Fathers as Feathers and will not be concluded by them against their own interests though as Testifiers in a matter of Fact should here so promptlie and peremptorilie flie to them and make use of their Authoritie 2. I say that his consequence may reasonablie be denied and that reasonablenesse may be viewed in the learned Herbert Thorndike's Book Of Religious Assemblies b p. 232 233. 3. But not insisting there I adde and aver that no time of the Church can be shewn after the Apostles and the period of extraordinarie Graces wherein a prescript form of publick Service hath not been used much lesse that any such thing is proved by the words of the two Fathers cited They inform the Powers of the Empire what the Christians did at their Assemblies And particularly for Tertullian he in several particulars shewing the difference 'twixt the Orizons or Devotional Addresses of Heathens and Christians tells them as one of these that whereas they Heathens had their Remembrancers to suggest the Devotions they addrest to their several Deities lest they should pray to Ceres for wine and Bacckus for corn which he calleth Monitours There is a reason why the Heathen had prompâ—ers to suggest unto them the devotions which they addressed to several Deities because they counted several Deities properly able to bestow several blessings and accordingly held several rites proper for their service which it was sacriledge to perform otherwise Thorndike Of Assem 431 432. inter Addenda where he cites a pertinent place out of Arnob con Gentes III. See S. Aug. de Civ l. 4 22 l. 6. c. 1. the Christians prayed without Monitours because they prayed by heart the words that Father being alwaies affected to imitate the Greek being a translation of that which is called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in English to say by heart and so they could not have shewed a passage more pregnant with the sense they intended to destroy That they prayed by prescript Form For Justine they should know that however they unskilfullie or partiallie confound them there is great difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to his abilitie and with all his might a See this difference confirmed by the aforesaid learned man from the Hebrewâ— in the places cited above and below and look how much the difference is the mistake it maketh is no lesse being thus They will needs make Justine dream as much as themselves do of making shew of mens faculties in conceiving prayers who speaketh of nothing but their earnestnesse of Devotion with which he saith the Bishop or Presbyter came to consecratâ— the Eucharist more proper without doubt to that prime point of Gods service which he thus expresseth That he sendeth forth prayers and thanks giving with ALL HIS MIGHT herein meaning neither more nor lesse than afore speaking of the Common-prayers of the People which he saith they made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or earnestlie But for fuller and highest satisfaction the Reader is besought to have recourse to the abovesaid learned man as directed in the Marg b H. Thorndike of Religious Assemblies p 234. 235 236. See the same also farther made good in the same Treatise p. 335 338. See also the same Answer somewhat improved to the Objections out of these two Fathers in Dr Featleye's Dippers Dipt p. 64. While I say 3. That these are Smectymnuus-their goodly Arguments which like twice or thrice sodden Coleworts and as oft kick'd from the table are here set before us by this Anabaptist where let me by the way interpose were not Arch-Bishop Whitgift and Mr Hooker Prophets c Prudentia est quaedam providentia when they pronounced that Puritanisme would be the Mother of Anabaptistry in England giving them their very grounds of opinion and practise d See Bp Sanderson 's excellent Preface to his XVI Sermons § 2â— 4. Let the Reader take notice that those
the more ought we to mark them the difference tending to the clearing d As Remit our debts is â—xpounded by Forgive our trespassâ—s of one word by another 3. To that part of the Argument that is drawn from the want of the Doxologie we easily Answer that This is as if we should say We ought not to celebrate the Eucharist because one of the Evangelists S. John speaks not of it We have diverse Psalmes which contain but one and the same subject as the XIVth and LIII notwithstand there is in one a Clause which is not in the other e See vers 5. of the xivth and vers 6. of the liii must we suppresse them both f See the worthy Treaâ—ise â—y Mr. Desâ—agne in Defense of the Lord's-Prayer suâ—joyned to his Tract on the Creed Obj 8. p. 3â— But again what if we say the Doxoâ—ogie was by after-Copies annexed out of the Liturgies of the antient Greek Church g See Pract Catech l. 3. sect 2. p. 292. See also the same Authour 's VI. Quaeres Quâ—re 1. p. â—â— in a case much like 3. His third Proof is That if it were given aâ— a Form and impoâ—ed it â—as a sin in the Apostles c. not to use it constaâ—tly but it appears not among the Apostles-their prayers that they used it at all Answ 1. A Negative Argument concerning a Fact which is not of the essence of Faith is not good We read not in the H. Story that the Jewes ever celebrated the year of Jubilee a Consider also that the double poâ—tâ—on of Elâ—as â—pirit pâ—omâ—sed to Elisha â— King 11 10. is not recorded as performed one of the greatest points of the Ceremonial Law yet without doubt they did it otherwise they would have been censured by God We read not that the Apostles ever baptized in the name of the Divine Persons named in their Commission b S. Matâ— 8. though we reâ—d of many baptized by them and others shall we sâ—y thâ—n that they did not baptize in this Forme A very Form of Blessing is prescribed by God Numb vi 23 c In this wise or in this set form say the Assemblâ—es Annot on â—his place c. Yet we do not find it in the whole Scripture It is more blessed to give than to receive iâ— mentioned Act xx 35. â—s one of Christ's memorable sayiâ—gs which yet is not found in all the Monotessaâ—on in none of the four Evangelists We might insist in many more such Iâ—stances out of the Old and New Testament if need were So that â—n our particular we should rather conclude Christ dictated this Form upon their desire and therefore they used it 2. Were it not so the Apostles were indued with a â—pirit which guided them in their Prayers as well as in their Doctrine But have we the same infallible spirit d See Mâ—â— Jean Despagne ib. Obs 7. p. 31. But 3. the learned Doctor Casaubon thinks the use of the Lord's-Prayer alluded-to in Scripture viz 1. S. Peter 1 17. This he deduces largely but we covet brevity Thus then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e Si cognominatis Patrem Beza ib. signifies if you call upon him as Father or If in praying you call him Father Then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that judgeth without respect of persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to every man's works by the Hebrew Idiotisme amounts to the sense of which art in heaven For proof of this he urges Ps vii 6 7. f See also Ps cxv 2 3. for their sakes therefore returne thou on high g Whereupon it immediatly follows The Lord shall judge the people i. e. to Heaven so the sense requires and all the Rabbins agâ—ee fâ—om whence God as-to the apprehension of men is supposed to absent-himself when he doth not execute judgment but suffers the wicked to prevaile The reason of this speech is heaven is properly The Throne of â—od h Ps lxvi 1. Now Thrones among men are chiefly established for and by Justice therefore when God's â—ustice appears not among men they suppose him for a time not to be in his Throâ—e i. e. in Heaven i See Doctor Casaub Vind. of the Lord's-Prayer p. 89 90 91 92 93 4 and lastly the miraculousâ—y-learned G. Cassander hath proved That to Christ's words in the Lord's-supper the Apostles added the use of the Lords ' Prayer a Eucharistia solà Oratione Dominicâ cum gratiarum actione primis temporibus celebrabatur S. Hierom affirms that Christ taught his Apostles to consecrate the Eucharist by the Lords-Prayer l. 3. contra Pelagium c. 5. S. Greg. l. 7. Epist 63. B. Bhenanus in Tert. de Coronâ Mil. Dominica Oratio habetur in omnibus Liturgiis See Mr. Lall's Tryall of the grounds tending to separation c. 2. p. 17 See Doctor Hammond's Copy of some Papers c. p 84. Sicuti quoque tota vetusta Ecclesia id semper extra controversiam habuit viz. Precationem hanc Christi non esse tantùm rectè precandi normam sed insuper quoque rite precandi formam Divines of Leyden in their Synopsis Theologiae disp 36. sect 33. See him in Liturgicis See also the learned Thorndike of Religious Assemblies p. 411. But when he 's pinched with the so-express undeniable words of S. Luke when ye pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say Our Father c. he Answers the meaning seems 't is but seems then to be that Christ sent his Disciples to the Direction given before Matth vi Answ Here is a miserable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shift For 1. We have proved that that is not onely a Direction but a Form 2. And in S. Luke's setting the words there is nothing that colours for a reference Do's Mr. P. do's any Author when he sayes vide videsis see look c. repeat the whole of what they have spoken in the place their Reader is remitted unto This is too piteous a device to detain us we pass on therefore To a Fourth Argnment for Liturgies Because it is lawfull to pray in set words found in Scripture He Returns three things 1. That to use the same words in Prayer out of the vehemencie and agonie and that by the Spirit as Christ b It was at three several times and with some interval or distance between each and which deserves a very considerable Remarke it was at his Passion which as all times of affliction was apt to subminister variety of words that our B. Lord went thrice saying the same words and some of the Prophets did at the same time is no ground for forming a Book without any such eminent impulsions of the Spirit But to this we say 1. That this Argument or â—nswer militates equally against all stinted Forms as Liturgies for if we may not frame Prayer-Books without eminent impulsions by the Spirit then no single Prayers though short without them But and if those impulses may be had to the latter why
Nature or sends him to learn them from the mouth of his teachers More than this in the ordinarie proceedings of the H. Spirit in matter of instruction I yet could never descrie Proporâ—ionably to which I adde the spirit helps to pray by directing to good forms of Prayer Accordingly 3. the Spirit is our Advocate Paraclete signifies that in setling a Ministry to pray and intercede for their several Corgregations and enabling them even in the Apostles times to form a Liturgie to continue in the Church to that end and thereby helping our infirmities and teaching us to pray as we ought a See Practical Catechism l. 5. Sect. 3. p. 401. 4. Some may not know what things to ask foâ— now the Text in Rom 8. 26. imports that the Spirit helps us in â—he latter as when we pray but know not our selves what is best noâ— consequently what we ought to pray for particularly health or wealth or honour then Christ joines His helping hand b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joines in relieving to ours joineâ— His prayers to ours for that which he knows we most want and so helps to relieve us in all our distresses c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by us rendred infirmities See Dr Hammond in Loc. Now the Spirit or Christ â—hus suggesting a wise choice of the matter words phrases oâ—der method may still need and be advantageously supplyed by Forms oâ— Liturgies and without those helps will be wanting in many who yet are worthie Christians His second Return is by a Dilemma Because they help neither those that have no grace nor those that have grace Not the former for what good will Crutches saies he scurrilously do to a dead man as every gracelesse man is But to this I easily Answer 1. That this will exclude all prayer whether stinted or conceived for what abilitie hath a dead man or what good doth it to him even all prayer put-up by himself He 's dead he can't conceive prayer and 't is not conceived how he should or even so much as speak or move his lips All the Contra-Remonstrants d See Collatio Hagiensis of which number I oft discover our Author to be asscribe no more unto man in the work of his regeneration which confines with this matter than they asscribe to him in his generation or resurrection For they say e Sicut ad nativitatem suam As no man contributes ought of his own to his birth or to his raising from the dead so also to his conversion no man contributes or confers but it 's the meer work of the grace of God in Christ which works in us not onely the power of believing but also faith it self Again he 's dead and Donteclock * counts all his best endeavours which tend to his salvation to be vain fruitlesse and conducing more to his hurt than benefit before faith and the spirt of regeneration by unresistible operations for so 't is obvious and necessarie to understand his meaning are infused into him a Concludimus omnem zelum omnemque curam quam promovendae salvis suae homines adhibent vanam frustraneâ— esse magisque obesse quà m prodesse ante fidem spiritum renovationis 2. But whereas he saies every natural man is dead citing Eph II. 1 5. I might say that Symbolical Divinitie is little Argumentative 2. The same Apostle afterwards saies that they are but asleep b Eph 5. 14. See 1 Tim 5. 6. speaking of the same dead men 3. I ask are we all Heathen for such these were of whom the Apostle speaks You Heathens lying like so many carkasses desperately gone in all kind of sins but which state you had contracted by walking v. 2. That is for many years together living formerly and securely going on in the epidemical sins of the nations the custome of the Gentile World 4. I deny not that without Christ we are rightly said to be dead in sins yet 't wil be rashnesse to affirm all that are called by the Gospel to be altogether without Christ 5. I say all unregenerate persons indeed are dead but in a figurative sense 'T is certainly true no unregenerate person lives in Christ even because he wants faith mean while how will it be proved that we all lost this faith or the power of it in Adam so as to be said to be dead to it by our nature properly so called This is easily appliable to the case before us But 't will be farther cleared by our Answer to his third Return which is 3. If he have grace he wants no crutches because he 's cured To which we say 1. â—hat his so oft menâ—ion of the wooden Metaphor crutches imports that naturally we are onely debilitated or maimed not dead and do's not this crosse with what he said before That we were dead 2. Crutches implying but impotencie and imperfection there may be many so impotent and imperfect in Grace Babes in Christ Lambs of the Flock as to need helps which at their very weakest they are not so dead but that by the preventing Grace of Christ which offers c Omnibus offertur Dei misericordia Nemo illius expers est nisi qui renuit S. Bernard Serm. 1. in Purif Mar. it self to all for their quickening they may make use of 3. It may be and is often so that a man may have excellent sentiments and very gratious conceptions which yet wanting utterance and command of expression or phrase he cannot meetly d Fieri autem potest ut rectè quis sentiat id quod sentit poli tè eloqui non possit Cicero Tuscul Quaest l. 1. mihi p. 3. expresse and herein a Form will stead him very much that he be not rash with his mouth e Eccles 5. 2. 4. The Service of God in great and solemn Assemblies exacts greater maturitie solemnitie decencie and exactnesse therefore a well-formed Liturgie is highly requisite in this case which we shall farther speak unto when we have heard His 4. Return which is That if the lame should use it yet no reason why the cured also should To which I oppose the Reverend Calvin's so-well-known saying a Epist 87. Quod ad formulam precum c. which I have set down above Whereby appears that there are other reasons than the being lame the obviating novellizing in some and that the Consent of the Churches may have the more certain Constat why these Crutches as he will call them should be under obligation to be leaned or walked on And thus we have routed all his Parade of Answers to our Arguments so many as he 's pleased to muster and accoustred or furnished with weapons so very much rebated in their edges as he thinks good for his interests and are now to attaque another Bodie of Arguments against our particular venerable Book which by Puritans and their spawn Brownists and Phanaticks of all sorts on one side and the Papists on
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
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
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