admirable Bishop Andrewes that will tell him b Sermon of Worshipping Imaginations p. 37. That without Set Forms which are tantomount to him we are dealing withall with Liturgies we cannot serve God in spirit whereof his reason is because saith he it is plain that those that give themselves to imagine c Concerning their stops and humines and demurres of humane imperfection intituled to the unutterable groans of the spirit among the ablest of this opinion See Thorndike of Assem p. 216. 217. See also p. 218. And Dr Laâ— Wom Beaten â—yâ—e c. p. 16 17. prayer at the same instant do so occupie their minds with devising still what to say next their spirit is unfruitfull a The Minister may better pray reading than they pray studying as they must aâ— where is his zeal when he hath sense to look and scarce knows what comes next Mr D. Whitby 's Vindic. of the Form of Com. Prayers c. p. 27. no lesse than the others Papist understanding And both these 1. the understanding of the mind 2. and the affection of the spirit are there necessarily required Neither will the Scriptures he cites afford him the least countenance for this his daring charge Worshiping in spirit c. S. Joh. 4. 20 24. being set in opposition only to the appropriating of worship to some singular places Jerusalem or that Mountain b See Josephus lib. Antiq. XII c. 1. not to bodily worship nor is producible as any apologie or excuse for the omission thereof c The Reader is intreated â—o see Mr Mede's Diatribe on John 4 23. where p. 198 199 200. he asserts the commendablenesse yea requisitenesse of bodily Worship under the Gospel shewing that this Text is abused as alledged against it and gives us two interpretations of it the first p. â—01 is That to worship God in Spirit and Truth is to worship him not with types and shadows of things to come as in the Old Testament but according to the verity of the things exhibited in Christ according to that Grace and truth came by Jesus Christ See the same Evangelist c. 17. v. 17. and Ephes 1. 13. and Rom. 15. 8. no longer with bloody sacrifices and the Rites and Ordinances depending thereupon but in and according to the verity of that which these Ordinances figured c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saies Eusebius Demonstr Evang. l. 1. c. 9. and correspondently diverse other of the Antients The second interpretation which the said learned Mr Mede most approves is in spirit that is conceiving of him no otherwise then in Spirit And in truth that is not under any corporeal or visible shape as of a Dove 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not fancying him as a Body but as indeed he is a Spirit See Rom. 1. 25. Amos 2. 4. Isay 28. 15. Jer. 16. 19. From which latter sense he frames this argument for bodily Worship To worship what they know as the Jews are said to do and to worship in Spirit and truth are taken by our Saviour for equivalent else the whole sense will be inconvenient But the Jews worshipped not God without Rites and Ceremonies who yet are supposed to worship him in spirit and truth Ergò to worship God without Rites and Ceremonies is not to worship him in spirit and truth according to the meaning here intended This is his demonstration p. 209. The Homily against the peril of Idolatry p. 3. peculiarly applies the Text against worshipping of God in an Image however frequently vouched by sundry Asâ—matists and by a lusty wrench directed by them against the conjunction d Adoratio corporalis in Spiritu fit in quantum ex spirituali devotione procedit ad cam ordinatur Aquinas 2dae 2dà qu. 84. art 1. There should be such correspondency 'twixt soul and body as between the Living Creatures and wheels When those went these went c. Ezek. 1. 21. See Ps 95. 6. S. Luke â—â— 41. Rev. 4. 10. and 11. 16. See Bishop And. on Comments Addition 8. p. 103. of the body with the spirit in the service of God And yet never that I before heard of was it urged against Set Forms for so he takes Liturgie as is apparent p. 4. l. 9. And then for his other places Isaiah 29. 13. not 33. it serves as little to his turn for 't is boundlesse calumny to say That all those that use the English Common-Prayer-Book honour God onely with their mouth or lips without the application of their heart and for the latter part of the Text their fear towards me is taught by the precepts of men 't is onely a perstriction a Homines nempe à Deo non instituti qui in nudis ritibus sine animi emendatione cultum Dei collocant Tales doctores erant falsi illorum temporum prophetae Grot in loc or rebuke of the false Prophets of those times as men who being not ordained instituted or sâ—nt of God placed the worship of God in naked rites without the betterance or amâ—ndment of the Soul Now whether all that love the Liturgie be men of this sad character and base alloy I leave to the conscience of this Objecter to passe verdict when he communes with himself in his Chamber and is still His Fourth Reason is Because that onely which is needfull in the service of God is to be made c. A worthy reâ—son But he abets it out of Act. 15. 28. It seemed good c. to lay upon you no greater burden then these necessary things Was ever Scripture more sottishly applyed For shame know or acknowledge that those words concern a particular emergencie and case the danger of the tender-Jew-Christians being scandalized galled or averted from Christianity if those Precepts given to the Sons of Noah Of obstaining from meats offered to Idols c. as they follow vers 29. were not for a while observed by the Gentile Converts Now will this Author against his own marginal Rule p. 12. argue from a particular to a general and because these onely Necessaries such in that juncture or at that turn were then imposed conclude that therefore a Form of Prayer must not be made or imposed because none of these or not necessarie as these were at that knot of time 'T is pity to insist longer and distinguish of Necessary or Necessity that some things are necessary to the Beeing or absolutely others to the wel-Being comparatively on condition or in a more remiss degree Who pretends that Liturgies are absolutely necessary or to the Being Of what needfulnesse Liturgies are see in the Preface of a Church or Child of God as such but then to the solemne publick worship of God they are very hugely requisite and needfull if that signify as sure it do's lower than necessary and which Mr. P. when necessary was in the Text of the Acts ha's put in his proposition instead thereof as ashamed sure to pretend that every thing in the service
have such impertinent irrational exceptions and pleadings set on foot and exhibited against the English Establishment from the Disciplinarians and the Anabaptists their Off-spring The talk about adding to the Word of God by Ceremonies and here by a described prescribed Liturgie would cease if men knew or would suffer themselves to consider what 't is to adde to the Word of God and what the places forbidding it do signifie two c Deut. 4. 2. and 12. 32. the Pamphlet has quite beside his purpose To diminish from the Word of God saies H. Grotius is not to do what is commanded to adde to it to do otherwise than is commanded referring to Deut. 12. 42. d. And reason gives that as they sense these Texts 't is unlawful to adde to the Politick Laws of Moses to hang a thief c. adding to the Civil and Cerimonial Law as well as to the Moral being thereby interdicted d Hoc dictum neque traditionibus scriptum interpretantibus neque praeceptis humanis legem sepientibus repugnat Id. in loc The LXXII render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keep 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye shall keep the Latine custodite keep and the Syriac sed observate but keep the commandements by that opposition shewing that to be the meaning of not adding or diminishing viz. paying an obedience to Gods commands Dr Hammond against Mr Cawdrey p. 16 In the next step he springs an Objection for us and against himself viz. That the Modes and Circumstances of Worship are left to the determination of men but for an Answer refers And we also for the confirmation of the Objection by him so called and invalidating his Answer will remit the Reader to the same time and place and there not fail to meet and be meet with him His third Reason is Because this teaches a vain Worship like the traditions of the Elders referring to and citing S. Matth. 15. 9 10. Mark 7. 7 8. But to these places we have spoken already and said what utterly and for ever renders them uselesse to him and his co-pretenders I now adde that not in our Liturgie no nor in our Ceremonies the most cavilled part of it is there any thing that falls under the censure of Christ contained in those prohibitive characters The Jews in the places cited censured pretended a tradition which was an invention of their own to be a law of Gods enacting a Fingamus servuÌ„ ab hero fuisse jussum adesse domi horâ diei sextá servâ—m v. dâ—mi adesse etiaÌ„ primâ quod non fuit ab hero prohibitum Num hoc nomine in culpâ est servus g. addendo verbis heri Minimê sane Ni forte dixerit cogitaveritve haec verba herum locutum fuisse mandâsseque domi utraque vice esse Applicatio haut difficilis est ceremoniis nostris Cruci in Bapt. c. and set it up against the known Law of God the saying Corban to the voiding of the command of relieving Parents This and nothing else save what shall bear some analogie with this is the crime there noted by teaching for Doctrines c. Now this is no way chargeable here on those that acknowledge as we do that Liturgies for the mode of Composure and so Ceremonies in themselves are an Ecclesiastical constitution and do not so much as pretend them to be prescribed by Christ nor by them seek to supplant any thing that is appointed by him but use them in perfect subordination to and compliance with all other Moral or Christian Laws or Institutions b See the Eminent Doctors Practical Catechism l. 2. §. 12. p. 235. Certainly those that talk or argue thus peremptorily against Liturgies c. are more or rather alone among Protestants guilty of the importance of those words teaching for doctrines c. in affirming that the non-use of Liturgies or utter abolition of them under the highest crimikations is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pleasure that is the command or will of God and the avouching that of their own groundlesse dislikes peevish prejudicâ—es and phanatical prepossessions the humours wills or commands of men righ is the same crime as to put the Kings Broad-Seal to a Deed of my own or His stamp or impression on that which is not His coyn which as it is crimen Majestatis high Treason against the Great King of Heaven and Earth so who is now guilty of it Mr P. and his Antecessors in these irrational pretensions the unquiet Disciplinarians or we that adhere to the orderly English Reformation I leave to their consciences to ruminate and the judging Reader to determine I was willing to insist the longer on this matter because in my experience it drums most in the Vulgar peoples heads and is inculcated even to hoarsenesse by the Disciplinarian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And yet here shall follow what the most judicious and incomparable H. Grotius hath on this head in his Vote for the Churches Peace a In the Translation of that Piece by the very worthy and ingenious Mr Clement Baâ—ksdale which alone I have now by me in the Art of Wil-Worship and the Commandements of men Paul in the II. c. Coloss X. 23. condems not all will-worship for so he had also condemned Abel 's sacrifice because it came not from divine command but from humane institution as the Ancients think but this is it the Apostle blames that those voluntary worships were prefer'd before the worship of Christ commanded by God and for a thing left to liberty that which was most necessary was neglected The commandments of men wherewith God is worshipt in vain both in Isaiah and Matthew are the Doctrines of men contrarie to the Divine Law such as those of the false Prophets in Isaiah 's time teaching that God might be pacified with sacrifices or other rites without amendment of life to which errour the Jews are much enclined even to this day Such also is that Doctrine of the Pharisees that he is not bound to feed his parents who had said Whatever may come from me to my parents be it now dedicated and vowed to the Temple The teachers of such things although they honour God with their lips have their heart far from him He next frames an Obâ—ection to his arguing out of the afore-cited places of Holy Text Mat. 15. c. Which is But the Jewish Elders rejected the commandements of God c. This as it is truly said or replied so when he brings our Liturgic Services under that charge he loudly affronts truth For those that worship God by a Liturgie may and do worship God in spirit and truth and 't is intolerable boldnesse as well as perfect falsity to think and say that neither Jewish nor Christian Church when they used Liturgies as we shall shew they did did any of them worship God in spirit and truth Nay farther 't is one of his own own I call him because by himself cited Authors the
and if in every thing both in Worship and common Life as Cartwright extends and pretends c. we must excluding the law of Nature prudential Discourse common Discretion or Judgement expect Commands of Scripture as it is an Impossible so the belief of the Whim or Resuerie is attended with sad consequences a See Hooker l. 2. p. 79. 80. His 5 Reasons for this his Answ are all superseded by what I have said in Answ to Reas 26. That so rife in the mouths of our Adversaries by Misnomer called Protestants fetcht from the Command to make all things according to the pattern in the Mount b Exod. 25. 40. c is wholly thereby evertuated as also that 2. from the House's c Ezek 43. 10 c. being under so punctual prescription 3. that derived from the Prophets directing of obedience to the Word of God in all things 4. the Baptist's Christ's S. Paul's holding the same course that the Prophets abovesaid did To these and whatever else can be urged in this kind we say in the words of Mr Hooker d L. 1. p. 45. Sect. 15. l. 2 p. 62. p. 79. To urge any thing upon the Church requiring that religious assent of Christian belief wherewith the words of the holy Prophets are received to urge any thing as part of that supernatural and celestially-received truth which God hath taught and not to shew it in Scripture this is evermore to be thought unlawful impious execrable Again The testimonies of God are true the testimonies of God are perfect the testimonies of God are all-sufficient unto that end for which they are given Therefore accordingly we do receive them we do not think that in them God hath omitted any thing needful for his purpose and left his intent to be accomplished by our devisings What the Scripture purposeth that in all points it doth perform But then we say also as to this case and in the same excellent mans words Matters of faith and in general matters necessarie to salvation are of a different nature from ceremonies order c. that the one are necessarie to be expresly contained in the Word of God or else manifestly collected out of the same the other not so that it is necessarie not to receive the one unlesse there be something in Scripture for them the other free if nothing against them be alledged all which see irrefragably made good throughout his third Book To his 2. Answ to the Argument of his own propounding for Liturgies which is a burdening such latitude or liberty as is expressed in the Argument in things pertaining to God with ugly consequenir or sequels as if thence would be established the five new ments of the Papists Organs c. nay the Pope himself Answ 1. Upon supposition of the truth of this Exception that Incommodum non solvit argumentum 2. That some of those things instanced are denyed indirectly or consequentially in Scripture For the first the five new Sacraments taking Sacrament for an immediate Ordinance or Institution of Christs generally necessarie to salvation in regard Christ is recorded in H. Scripture to have instituted or ordained but two such the introducing more such is indirectly forbidden In such high matters we acknowledge that of Tertullian a De Monogamiâ l. 2. The Scripture denieth what it noteth not b Non credius quiâ— nonm legimus S. Hieron adv Helvidiuâ— De nonscrip is non est fides For his second instance Organs we hold them perfectly lawful and fairely useful neither are they to be defamed as Jewish for it must be proved that every thing Jewish not typical or praesignificative of Christ nor held with an opinion of necessarie to justification c See below is unlawful under the Gospel I will not stand to demand their reason d See Hooker l. 5. Sect. 38. p. 259. Peter Martyr saies that in Musick rightly order'd tria bonorum genera concurrunt honestum utile jucundum In Judic XV. why instrumental Musick as a legal Ceremonie is more abrogated on abrogation of the Ceremonial Law than vocal melodie which latter also as would be noted on the By and voice in generall is as well external and bodily worship as Gesture and equally that is not at all derogates from the worship of the Father in Spirit and Truth e See this observed by the â—earned Mede Diatribe on S. Joh. 4. 23. p. 200. For his third instance the Pope if he be taken for the Vniversal Monarch of the Church having Jurisdiction in and over all the World according to his unlimitted pretensions we say he is by consequence forbidden in the Word of God which plainly declares an equalitie of power in all other Apostles to S. Peter as appears S. John 20. 21. and S. Matth. 28. 19. and 18. 18. But if the Pope be taken as confined in and by a Patriarchal power and if he pretend onely to priority of place and dignitie the best f See Dr Hammond of S hisme p 86 87. and his three Defences â—hereof men do not stick to yeild it to the Roman Bishop and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g S. Math 10. 2. The first Simon is acknowledged to give it him 3. What he talks here of the Bishops-their Innovations and Superstitions the calumniatorie Cry of the spiteful Enemies of that H. Order here in England to that it is said 1. that they were not Innovations but Renovations of what slacknesse of Governours a heady Faction together with a profane People had brought into dis-use 2. and if there were any thing so innovated really it was allowed by Lawh to the King and his Metropolitan so to do And for Superstitions though h See Act 1. Eliz. c 2. for the Vniformity of C. P. pâ—efiâ—â— to the Boâ—k p. lâ—sâ— See also Dâ— Heylin 's Coal from the Altar p. 59 60 61 62. superstitious people for there a See Dr Hammonds Tract of superstition p. 64. § 56. Superstitionem non tantùm commitâ—i actuâ—â—debito hoc est à Deo non mandato sed omissione actus liciti cûm ab eo per conscientiam abstines Unde non tantum superstitiosus est qui precibus mediâ nocte in Templo Jacobi Compostellani peâ—actis plus tâ—â—buit quam habitis alibi sed qui carne suillâ abstinet Georgii Ritschelii Dissertatio de Ceremoniis Eccl Angl. p. 81. Peccat qui damnat quasi peccata quae nulla sunt S. Aug de lib. arb l. 3. c. 15. is a negative superstition as well as a positive importunely and impotently charged this on the Fathers and Sons of this Church yet the Church or its Canons say what they will is not truly chargeable nor any of her constant true Sons therewith 'T were well if profanenesse so much worse than superstition were not most deservedly chargeable on the Clergie if they 'l brook the title and it brook them and People of the anti-Episcopal
that they shall not kneel at the Eucharist that they shall not bow toward any place I now would know upon what authoritie of Gods Word are these Cerimonies defiâ—ed by them and shall not adde that the last is an impracticable injunction to bow and not to bow to some place the middle one is not possible to be evinced out of Scripture though our Author would have it so because 't is said Christ sate down a â— Luke 22. 14 Si superveâ—iatquisquam cum lectio celebâ—atur adoret tantuÌ„ Deum aurem solliciâ—è accommodeâ— Iside Hispalens de divinis Officiis l. 1. c 10. when that was to the Passeover Supper but what His Gesâ—ure was at the Ministration of his Own Supper is not there recorded and sitting as there is not fit posture for distribation oâ— benediction and the first is contrarie to Catholick practise 5. One of his Instances is about Preaching of which I ask Are all the Circumstances and Modes of that defined also Where do's the Scripture appoint the choice of such oâ— such a Text where the Division of it into parts handling the parts in such a Method Doctrines Reasons Vses Motives c Adde that it shall be an hour or an hour and haâ—f long that it shall be read or said â—y heart c. Catechising is sutable to preaching concerning that where do's the Scripture determine the Mode that it shall be by the Method of Questions and Answers that the Catechism shall be divided into LII §§ answerable to the Sundaies in the Year among the Jews the division of the Law into b 2 Tim 4. â— LIII or LIV. greater Sections and the subdivision of these into lesser Where do's God enjoyn the mode of reading Scripture by Chapters and those as distinguished into Verses though Reading of H. Writ be a religious act of Gods prescription Mr P. I shall suppose is a singer of Psalms or Hymns in Metre but where do's Scripture determine the Circumstance of Meeter and setting â—â—nes to them 6. Let it be considered that God ne'r prescribed in Humiliations the use of sackcloath and ashes yet used it was without reproof and Christ alluding to it d See above confirmâ— it semblably we may refer it to consideration that he that was the Master of the Feast having his Feâ—st-robe onely on should wash the feet of those that were with him where is it inordered and yet our â— Lord did so e S. John 13. 15. Consider again that the Fasting on every Festival Day till the sixth hour is no where commanded the Jews and yet by the words f Acts 2. 15. of S. Peter it is signified without any tex upon it These and more g See Hocker l. 2 p 94. that might be added are Circumstances if not more as no where determined so no where reproved but allowed 9. There were several things ordained by the Apostles which now are antiquated and none that are sober and consâ—stent in their brains think meet to observe them As who now deem themselves under obligation to abstain from blood h Acts 15. 20. 16. 4. fears to eat a Pullet that has not its neck not broke but chopt-off that it may bleed though some Souldiers of the Sectarian Army were so fond to say the mildest as scrupulously to observe this a See Edwards's Gangraena second Pâ—rt â—ho now observes the Agapae b S. Jude â— 12. or Love-feasts or thinks meet thâ—t the Eucharist should be celebrated c 1 Coâ— 1â— â—0 See Bâ—shâ—p Aâ—drâ—ws 's Sermâ—n Of â—orshipâ—ng Imagâ—nations p. 39. after Supper By all whiâ—h sâ—verals it appears that Examples in Scripture are not alwayes 〈◊〉 determiners of Circumstances 10. Let me annex farther and fâ—â—â—lly for this that as is already observed he would have Kneeling determined as the circumstance of Praying But as the slovenly â—â—rectorie never imposes the Gesture so all of that Batch of men and oâ—her preâ—â—nded Illuminatees seldome or never in publick use it God's House d See Mâ— Mede's Dâ—scourse called Churches both in and ever since the Apostles times p. 3 3 4. being more vile with them then their Parlours oâ— Closets you would deem them Oliphants and you would not suppose that Characterism of the Presbyterian publick Worship too abhorrent from truth which â—â—yes 'T is sitting still and hearing of Sermons To a Third Argument of ours draw'n from Forms of Praises as namely a Psalm or Song for the Sabbath day e Psalm 9â— and a Prayer of the afflicted f Psalm 102. Moses 's Song after deliverance from Egypt and the Red Sea h Num 6. 23 Prayers for blessing the People g Exo 15. 33. and finally our Lord's Prayer i S. Matth 6 9. He will Return many things after acknowledgment of what none will thank him for viz. that there were such Psalms c. composed by the Servants of God by way of Exception but such as are worthy no manner acceptation as 1. That they were moved by the H. Ghost and were infallible And what then what why then we must not use their infallible Forms or then we may not compose Forms according to their Patterns and the tenour of the H. Word of God If so he must pray no more for it 's too sure he 's not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moved carried of the good Spirit nor of an infallible Spirit 2. That they are become Scripture and so written for our learning Answ 1. And why not for our devotion also Henceforth let not Mr. P. intersperse oâ— interlace Scripture-passages in his prayings â— If all Scripture be given that the man of God may be perfect throughly furnished unto all good works then either to present worthy and acceptable prayers unto God is no piece of his perfection or of a good work or else Scripture-patterns of Prayer or Prayers may be used by him in order to the discharge of his whole duty towards Souls to his furnishment for all turns and enablement 3. He excepts that this is to argue from an Extraordinarie to an Ordinarie practise which sayes he is not right bringing instances to shew the illegitimacy or absurdity of this processe Answ 1 But do's not this Weapon cut the throat of his own practice The Sermons of the Prophâ—ts and Apostles were Extraordinarie Ergò Mr. P. must not preach nay their Prayers and Praises were so therefore he must not pray or give praise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It 's pity to detain my thoughts or my Reader 's eyes with such stuff 2. To his Instances 1 It was not Extraordinarie that Moses should command punishment of death to be inflicted on Idolaters 2 not Extraordinarie for David to order the external matters of God's service as Constantine said a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb de vit Constantini See Doctor Hammond's Answ to Schisme disarmed c. 5. 6 sect 9. 11. per tot of the pâ—wer of Kings in Chuâ—ch-matters I am
right day for it is the just XLth day after the Birth according to the constitution of the Law Lev 12. 4. I shall lay the words before 〈◊〉 and the Reader 's eyes v. 2. speak unto the children of Israel saying If a woman have born a man-child then she shall be unclean seven daies v. 3. And in the eighth day the flesh of his fore-skin shall be circumcised v. 4. And she shall then continue in the blood of her purifying three and thirtie daies She shall touch no hallowed things nor come unto the Sanctuarie until the daies of her purifying be fulfilled a His diebus post septem iâ—les primos puerpera à Sanctuario antum abstinet Grot. in Loc. Let Mr P. adde 33. and 3. to 7. and tell how many it makes and thence consider whence the beginning of the continuance in the blood of her purifying is dated So nothing of cause ha's this man to carp in this matter Here 's somewhat annext as taxable viz. That the Masse is left in the Book as Christmasse Answ To this we have given full satisfaction above in Answ to his Ninth Obj. against our Book But he 'l spring an Objection for the name That 't is with relation to Christ the male Answ But who gave him a Letter of Atturney to make this Plea for us This is like Mr Hemings's b See Doctor Waâ—mstâ—y's Answ to Hemings and the learned and most exact Answ to him also in 6. Quaere's p. 455. derivation of it from Christman To his Thirty second Vnwarrantable as being an imitation of the Ceremonial Law Levit. 1. 11. The Priest's standing at the North-side of the Table Answ 1. That every thing used in the Ceremonial Law is necessarilie to be abolished he can never prove and I have said enough to it above and am like yet to say more below 2. If the Priest should stand at the West-side it would be thought superstition because the face is turned to the East as if it refer'd to worshiping towards the East though the Antients offered up their Hymns and Orisons to God fixing their eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Author Qu. Refpp ad Orthod Q. 18. towards or on the Eastern parts whence also in Tertullian's d Inde suspicio quòd inoluorit nos ad Orientis reâ—ionem precaâ—â— See Mr Gregories of Chr. Ch. his very learned Observations on some passages of Scripture concerning praying towards the Eâ—st amply and excellently p. 88 c. time the Christians were accused to worship the Sun Or else it would be said It hindred the hearing of the People On the East-side as our Communion-Tables are now sited he can't stand And why ' troâ— should he stand on the South-side Is there not superstition in pitching on this part in this manner To his Thirty third That the People are appointed to kneel at the rehearsal of the Commandements contrarie to Nehem. 8. 2. Answ 1. One posture sutes hearing a Sermon another confession of sins and prayer for pardon of and strength against them The People in Neh heard the Law in nature of a Sermon as is most evident therefore they stood ours as a prayer therefore they use a prayer-gesture 2. However this practice cannot be defamed with the style of Popery for 't was no part of our Service nor of any Church till King Edw. IV's second Lit 3. That it is a very profitable part of Devotion being made use of as it ought see it asserted and cleared by the excellent View of the Directorie a p. 32. 4. Whereas he quarels under this head that the Priest is appointed to stand at the prayer in the Communion for the King to that we say in regard the Ministers of the Gospel according to S. Paul b Compare it with Hebr. 8. 3 4. by which collation it will appeaâ— that the words High Priest Priest are premiscuously used Heb. 5. 1. are appointed by God to offer up sacrifices of Prayers c. of the Ch. for the People thus to stand between God and them and to shew this his Office in those Services he is directed to stand c See the Rationale p. 77 78 79. 5. Did he not behold things with coloured Spectacles he would never say in these things we walk contrarie to God but that we studie and have happilie found a way by decencie d Etiam habitu corporis placere Deo Cyprian c. to comport with his holy mind 6. For his term Fanaticks cast on us we shall say but this that he 's master of his tongue and we we hope are Lords of our passions at least we are so of our ears e Minus qui saeviunt sapiunt magis And no matter what Mr P. saies when a greater than he will gainsay it as the most meek Hooker said to Travers The Objection next ensuing and the Answ thereunto returned by him I willingly passe over as having in effect oft spoke to it sufficiently To his Thirty fourth The appointing of Offerings to be paid to the Curate which saith he is to continue the abrogated Ceremonial Law Answ 1 Oblations are an high part of God's Service and worship taught by the light of nature and right reason which enjoyns us to honour God with our substance Prov. 3. 9. and the Proverbs of Salomon are not truths peculiar to the Jewish State under the Old T. but extensive even to us Christians and more peculiarly to faithful Christians than to them many of them as well as with our bodies and souls Bring presents unto him that ought to be feared saith a Ps 76. 2. See 1 Chron. 29. 14. David This Duty of Offerings was practised by the Father before the Law with benigne and gracious acceptance as by Abel s Gen. 4. 4. It was under command in the Law Exod. 25. 2 and the Gospel confirms it from our Saviour's own mouth Mat. 5. 23. and the Offerings of the wisemen were highly commended S. Mat. 2. 11. For the sentiment and practice of the H. Antients see the Marg. b S Epiphan â—aeres 80. S Ireneaeus l 4 c. 34. S Hierâ—nym Ep. ad Heliodom And especially when the S. Eucharist was partaken it was the antient custome before receiving c. to come into the Choire and offer at the H. Table saies Theodoret c Eccles Hist l. 5. c. 17. 2. The Texts d Coloss 2. 14. Hebr. 9. 10. he cites are nothing to the purpose and therefore I passe them by having said what is above-said for the perpetual unabrogated practice of Oblations or Offerings To his Thirty fifth That in the administration of the Communion there 's added words of our own to the words of Christ's Institution as Preserve thy body and Soul c. Answ 1. Jecur Cratetis The setting down of the Institution of Christ is in another part of the same Office above and there 't is most entire without interpolation addition or substraction who
had C. Cities 3. And yet no such disparitie in Power or Regencie 'twixt Timothie and Titus for Timothie also was Metropolitan They are S. Chrysostom's words b Hom XV. in 1 Tim 5. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 't is manifest that Timothie was intrusted with more Churches than one even with a whole Nation that of Asia and therefore S. Paul discourses to him of Elders or Bishops and by Eusebius he is styled c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccl Hist l. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bâ—shop of the Province about Ephesus So that 4. a Synod of Bishops as he closes scoffinglie need not straine much to resolve this doughtie dout or knot A Third Object he brings is thus framed by him But in the Epistle directed to the Seven Churches of Asia there is mention onely of one Angel To this he returns 4. things First that in Ephesus one of the Seven there were divers Bishops Answ The very contrarie hath been clearly shewn He adds that d Rev. 2. 24. in the Church of Thyatira the H. Ghost writes to you and the rest c. which were more than one Answ The reading in the antient Manuscripts particularly the King 's Tecla's manuscript leave out the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and read thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to you I say the rest which are in Thyatira And this takes away all force from the Objection for the former part of the Epistle belonging to the Angel who permitted Jezabel and to them that committed fornication with her the the But in the front seperates the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you the rest from the Angel and those other formerly spoken to and therefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you cannot possibly be the Angel wherein all the strenth of the Obj consists 2. The ordinarie reading ha's been irrefragably proved by the most eminent Dr Hammond e See his Vindication against the London Ministers Jus divinum § 8. throughout not to confirm the pretensions of the Anti-Episcoparians whose words for brevitye's sake I recite not But in stead of them take the late King 's But following saith His Majestie the ordinarie Copies the difference is not great such manner of Apostrophe's by changing the number or turning the speech to another person being very usual both in Prophetick Writings such as this book of Revelation is and in Epistles of this nature writ to one but with reference to many others therein concerned Beza expoundeth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to you that is the Angel as President and his Collegues the other Presbyters and to the rest that is to the whole Flock or People which manner of speaking might be illustrated by the like forms of speech to be used in a Letter written to a Corporation wherein the Major and Aldermen especially but the whole Town generally were concerned but directed to the Major alone c. Secondly he returns that one Angel is commonly taken for diverse sheâ—ing that all the Officers in the Congregation were entire and one Answ 1. This is perfectly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a piteous begging of the Question which yet the London-Provincialists were guilty of before this our Retailer of their sleazy wares which must not See the same excellent Doctor ib. §. 10. p. 48. be had for the asking 2. Though Church be a collective body and so one Church is known to consist of many men yet Angel is not of that nature one Angel signifies neither many men nor many Angels Thirdly he returns that if there were but one in those Churches then the order in those and other Churches would not be the same as was shewed before Phil. 1. 1. Act 14. 23. Answ The very same Bishops there and Bishops here solitarie Governours Fourthly he returns that suppose there was but one c. and their power did not extend farther as saies he there 's no ground to believe it did then they were not Diocesans Answ They were they were for though but one Bishop of one Citie yet the Territorie adjoyning was under his inspection now the City and * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adjacence the Territorie or Region lying thereto makes the Diocese as might be abundantly shewed but for retrenching of tediousnesse A Fourth and last Obj by him produced as against himself is The Government of Bishops is antient of fifteen hundred years standing therefore lawful To which he answers The Devil and Anti-christ may make that plea as well Answ This Antiquitie is a good presumption that this Government is lawful according to that of the learned Father Tertullian Illud verum quod primum adulterinum quod posterius 2. What is so antient as to be devolvable upon Apostolical Institution Is caryingly argued-for from the Antiquitie of it 3. This is not our onely of six hundred Arguments for Episcopacie That 't is antient but we assert it from S. Scripture undoubted By all that we have said to assert the rights of Presbyterie we do not intend to invalid the antient and Apostolical institution of Episcopal preeminence But we believe that wheresoever it is established conformably to the antient Canons it must be carefully preserved and wheresoever by some heat of contention or otherwise it hath been put down it ought reverently to be restored was Blondel's conclusion of his Apologia c. Catholick Tradition consentient Testimonie of the Antient Church Topicks from which we draw such Proofs and Arguments as that all the Smects and Sects in the World will never be able to bear up against with any even colour for their not coming-in and submitting to a truth so evident so attested 4. Do not even the Novellists themselves Presbyterians Independants c. plead antiquitie and primoevitie for their several new-fangle aerie Models 'T is not worth the while to speak to his ugly Instances of the Devil and Anti-christ which may as well be applied to Moses's Writings the ever-blessed Gospel c. when we praise them for Antiquitie 6. Old things hear well in Scriptures the Old paths the Antient of daies * Aetas per sevenerabilts Calvin Senectus est vestigium aeternitatis What remains of the Pamphlet is soon dispatched by these few following Strictures If we read Church-Historie we shall readily discern how no other Government of the Church had any footing in any place but Episcopacie till about an hundred years ago when Mundus senesâ—enâ— patitur phantasias We have sufficiently proved the no-difference 'twixt the Bishops of the three first Centenaries and Ours in Essentials in Accessionals or other Extrinsecals there may be some difference and also in the Manners of some We say also the Controversie is about the Power of Bishops which we have proved to belong to single persons in a standing Majoritie or Prelacie and the very Name of Bishop has been shewn though here some strive not to belong ever and onely to them We acknowledge the Word of God a perfect