influence from these divisions is so considerable though the argument from them be not valuable Polit. lib. 9. c. 21. that Contzen relateth it as the complaint of a Protestant Writer of good account Papistae funestis Evangelicorum dissidiis absterrentur à Doctrina Evangelicorum ceu haereticâ Satanicâ seditiosâ That by the lamentable discords of the Protestants the Papists are frighted from the Doctrine of the Reformed Churches as if it was Heretical Satanical and Seditious and in the same place he speaketh his own thoughts We saith he can not approve the cause of the Protestants which always some part of themselves and sometimes the chief and most numerous part doth detest 4. Nor are their endeavours ordinarily wanting to blow up the Coals of contention that they may be advantaged by the smoak Letter to the Lord Treasurer in Fuller ubi supra That they did animate some dissenters from Conformity in the Queens days was asserted by Bishop Whitgift upon his own certain knowledge And that in these last thirty years and upwards they were promoters of our divisions is more than probable from the informations given to the Archbishop V. Biblioth Reg. p. 42. 1640. by Andreas ab Habernsfield a Bohemian of noble descent and from many particular passages concerning our late discords published by Mr. Prinne and Monsieur du Moulin together with diverse credible relations of known Romanists in the meetings of diverse Sects Mr. Baxter long since declared that he began to have a strong suspicion that the Papists had indeed an hand in the extirpation of Episcopacy Grot. Relig Sect. 66. and citeth Bishop Bramhal's words against Meliterius There was a Bishop in the World losers may have leave to talk whose privy Purse and subtil Counsels did help to kindle that unnatural War in his Majesties three Kingdoms 5. Agreeably hereto it was observed their Policy about two hundred years since to endeavour to extinguish the sparks of light in the Bohemian Church by dividing them asunder Comen Historiola Sect. 36. and as Comenius relateth admiscebant se personati quidam qui Papae causam promoturi dissentiones mutuas promovebant Bulleng adv Anabapt and Bullenger as he is cited by Bishop Whitgift in his exhortation before his Answer to the Admonition declared that the Anabaptists in Switzerland and the parts of Germany were animated by the subtil Papists 6. Yet if any will not so much as suspect that these seeds of division are either secretly sown or watered from these hands considerate men have found cause to conclude that they expect to reap an harvest by them This hath not only been expressed by some of themselves and discerned by others in the Churches of England Bohemia and Switzerland but the same hath been also apprehended in all other Protestant Churches Hubertus Languetus a man of great authority and at that time the Duke of Saxonies Embassador resident in the Emperours Court at Vienna as Comenius who relateth the words of his Epistle declareth writing to Andreas Stephanus a Bohemian Bishop declared what his observation had discovered almost an hundred years since saith he the Pope feareth nothing more than our consenting and joining in Vnity sed sunt inter nos insani quidam Theologi c. But there are amongst us some furious Divines who reject all right Counsels and thereby perform a work advantagious to the Popes interest 7. And even Beza in the life of Calvin declareth concerning the controversies in Saxony about adiaphorous rites as the Surplice c. that Calvin did at first dislike Ph. Melanchthon who perswaded to Conformity but afterwards he discovered that there was no reason so to do For at that time it did not appear saith Beza with what spirit that evil Genius and the whole Troop of the Flacians who disdained Conformity were hurried on which afterward caused so many troubles and still do hinder the work of God non aliter sane nec minus suriose impudenter quam si ab ipso Romano Pontifice magnas stipendiis esset conducta with no less impudence and sury saith he than if they had been hired by large salaries from the Pope of Rome Praef. in Apol. Catech And this contentious spirit of Flacius Illyricus who was in some other respects a man deserving commendation hath gained him this Character from Vrsin that he was one qui per complures annos praestantissimis atque veris Christianis Orthodoxis viris obtrectando multas non necessarias altercationes excitando plurimorum conscientias passim Ecclesias in Germania turbavit Who for divers years by his discrediting worthy and true Christians and Orthodox men and by stirring up many unnecessary contentions was a troubler of divers Consciences and Churches all over Germany 8. Nor is it hard to discover that these dissentions about our publick service are made an occasion by some others I might say by many others who are more careless than scrupulous in matters of Piety for their gross neglecting the worship of God and the duties of Religion as the disputes about the Lords Supper have in several places apparently caused a great carelessness of attending on that great Ordinance Letter to the Council ubi supra It was Bishop Whitgifts observation concerning our former times that in King Edwards time and the beginning of Queen Elizabeths before the heat of these contentions the Gospel mightily prevailed and took great encrease but since this schism and division saith he the contrary effects have happened And indeed no other can be well expected because hereby is manifestly wanting that forcible motive from the general joining in the service of God with readiness of mind and with one consent which might perswade them who are otherwise careless of Religion to be more serious by making them ashamed of their negligence 9. And doubtfulness of Religion in some and profaneness of life in others are the woful ordinary consequents of such differences When the Donatists who neither erred in the Faith nor appeared vitious in their lives made a great breach in the Church about matters of discipline Optatus noteth Opt. adv Parm. l. 5. that while they contended that their separation was lawful and the Orthodox Church decryed it as unlawful the common people were doubtful and at a stand in the practice of Religion Inter vestrum licet nostrum non licet nutant remigant animae populorum And that Apostolical man Clemens expresseth the fruits of the divisions in the Corinthian Church about their Governours to be these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your division hath perverted and turned aside many Ep. ad Cor. p. 61. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it hath discouraged many and made them despond 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it bringeth many into doubtfulness and us all to grief and sorrow 10. And besides divers others ways mentioned in the following Sections whereby Religion is disadvantaged by these oppositions it is upon this
Minister for our good according to our Petitions Ep. 120. c. 22. Ep. 121. c. 9. This sense is oft expressed by S. Augustin and in the Book under his name De diligendo Deo and seemeth well to agree with the expressions of others of the ancient Fathers and with the notion of the ancient Jews as it is mentioned by Philo Phil. de Plant. Nae de Gigantibus and thus much seemeth to be encluded in these words of the New-Testament Heb. 1.14 Are they not all ministring spirits sent forth to minister for them who shall be Heirs of Salvation And Mat. 18.10 Take heed that you despise not one of these little ones for I say unto you that their Angels do always behold the face of my Father which is in Heaven And this notion expresseth an honourable ministration of the holy Angels De Cu. Dei l. 9.6 15. which hath respect to the Church of God but doth not allow them as S. Aug. would not to be accounted Mediators nor to receive Religious worship from us but to be honoured by us Charitate non servitute De Ver. Râ—elig c. 55. by an high degree of respectful love but not by Religious service and subjection 10. As to that passage of Ecclus. 46.22 Which mentioneth Samuel prophecying after his death it is sufficient here to observe that that that part of that Chapter is by our Kalendar directed to be omitted And from all this it may appear that nothing is in our service appointed to be read out of the Apocrypha which being rightly understood is any way hurtful or of ill influence upon practice Yet it is to be further noted that he who shall acknowledge that there is much good contained and no evil or sin advised in any of the Apocryphal Books is still far from admitting them to be equal to the Canonical Scriptures For though there may be divers Books free from actual error yet it is the Prerogative of the holy Scriptures alone to be immediately indited by that holy Spirit who can never err and to be tendered of God and received of his Church as the perpetual and infallible rule to manifest the will of God and the Doctrines of Faith SECT VII Considerations about that Translation of the Psalms used in the Liturgy 1. The next thing to be treated of is the ue of the Psalms according to the version in the Common-Prayer-Book concerning which Consid 1. The use of this Translation doth not require us to judge it the best English Translation For as formerly the sentences out of the Psalms before Morning Prayer and at the Communion were expressed according to another ancient and distinct translation so both the Epistles and Gospels and the sentences out of the Psalms at the beginning of Morning and Evening Prayer are now altered according to our last allowed English Translation which alteration seemeth to prefer that Translation as the best 2. Cons 2. The Translation of the Psalms used in our Liturgy is from the Hebrew to which it generally agreeth sometimes using the liberty of a paraphrastical stile And the Hebrew being the Original is doubtless more pure than any Translation which differeth fromit And though the Septuagint in the Book of Psalms which of all other hath been of most frequent publick use in the Christian Church doth vary less from the Hebrew than in any other Poetical Book of holy Scripture yet a Catalogue may be given of at least an hundred and fifty places wherein the Septuagint differeth from the Hebrew not in any Christian Doctrine but in the manner of expressing the sense of those Texts in all which the version in the Liturgy accordeth with the Hebrew and dissenteth from the Septuagint Indeed in some phrases and clauses our version followeth the Septuagint where the matter is unblameable and three entire verses which are not in the Hebrew Chaldee or Syriack are in the fourteenth Psalm added in this English Version according to the ordinary Copies of the 70 Grot. in Ps 14. and of many but as Grotius intimateth not all of the Aethiopick Vulgar Latin and Arabick and which are not in the Greek Manuscript from Alexandria but these Verses being the same with what is cited by the Apostle out of the Old Testament Rom. 3.12 13 18. cannot be disallowed as to the matter of them and the Psalms in the Liturgy being chiefly used as Hymns of praise or our words of blessing God agreeably to the practice of the Jewish and ancient Christian Church may well admit in that use of such a variation from the Hebrew Text. 3. If we observe the practice of the ancient Christian Churches we shall find that the Greek Church publickly used the Psalms according to the Septuagint and the Latin Arabian and Aethiopick Churches V P. Pithaeum de Latin Biblior Interpret had their Psalms of publick use translated from the Septuagint or with a little tincture from Lucian the Martyr wherein they also followed some evident corruptions of the Greek Copies as the Arabick in admitting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ps 17.14 the Aethiopick in reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ps 39.5 Ps 92.10 and the Vulgar in translating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Syriack Version was translated out of the Hebrew but hath suffered some alterations by being revised according to the Septuagint from whence among other things it received its frequent use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but this Version hath many imperfections as chiefly its leaving out sometimes a whole verse as in Ps 34.9 and sometimes some part thereof as Ps 58.9 The result of this consideration is this that the Psalms publickly used in the Church of England are more fully agreeing to the Original Hebrew than any of those known Versions were which were used in the ancient Christian Churches and he who thinketh that he may not lawfully join or Minister in the Church of England because of our use of this version of the Psalms might have discerned greater cause in this very particular to have kept him at a greater distance from all the famous ancient Christian Churches in the World 4. Cons 3. The particular places most blamed in this Version of the Psalms do afford no sufficient cause when our superiours enjoin the use of this Translation to withhold our hearty consent thereto I shall instance in three places which are chiefly urged 1. One is Ps 106.30 where this Translation readeth it then stood up Phinees and prayed and so the Plague ceased But the Version in our Bibles rendreth it Then stood up PHinehas and executed judgment The word in the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Verbs of which Root being most used in the form Hithpahel do generally signifie to pray and in this form of Pihel they are rarely used and do sometimes signifie judging or the judge interposing between men and men to end their strife But
Schism or sinful breach of Vnity only because he is void of charity and wanting in due Christian care 23. Nor can it possibly be true that if some thing be enjoined which divers persons who appear to be Religious and are supposed to have considerable abilities of judgment do upon professed enquiry both suspect and condemn that they may lawfully separate and not be guilty of Schism if their judgments herein be erroneous and ungrounded For though diligent enquiry where it is impartially made is in this case an excuse from the degree of the sin or from the precipitant or designed breach of Charity or Vnity yet where it is so ill managed as to take up with an errour and practice upon it it can not render that practice allowable For this would justifie almost every party which in judgment holdeth an errour for separating from that Church who either in her open practice or in her publick service requireth a profession of that truth which they oppose and they must be excused from Schism only because they acknowledge not the right rules of Religion and neither Donatists Novatians or Anabaptists could then be blamed for their distance from the Church provided it be founded in their distance from and disowning of the truth Yea if any persons be Arians Futychians or Nestorians Vbi supra p. 9 10. in opinion all which the author of this notion over-officiously excuseth from all Heresie and saith they were at the worst but Schisms they must also according to his notion stand excused from Schism in separating from the Church which holdeth the true doctrine and openly in her service requireth a profession of it concerning the person of the Mediator 24. This would set up the power of an erring judgment above the will of God to discharge persons from what is Gods command and would else have been their duty viz. Communion and to give them authority to do that as a lawful action which to others who err not is a grievous sin viz. separation from that Church which holdeth the truth meerly because it doth profess it as if the crrour of man could render necessary duties and divine commands to be of no obligation For though their errour may till it be removed entangle them in sin in joining with the Church because this encludeth a practising what they judge unlawful it can not justifie them from sin in separating from it but this errour as all other erroneous judgments do where good and evil are mistaken for each other doth in their practice every way ensnare them under sin until it be cured Lib. 2. c. 2 Sect. 3. But of the principal design of this notion I shall give a further account in considering things under scruples 25. From what hath been hitherto discoursed it appeareth that the consideration of Schism will make it necessary for him who undertaketh separation to be sure that he acteth upon unerring grounds and not upon mistakes because to make separation from a Church which however it be misunderstood and causelesly censured requireth nothing in it self absolutely unlawful to be believed professed practised or joined in is to be guilty of the great sin of Schism SECT V. Of the duty of obedience to Rulers and Governours and the due exercise of the Ministerial function which is in this case concerned 1. The opposing Conformity if managed upon insufficient grounds hath ordinarily involved the person opposing under the sin of disobedience and want of subjection in things lawful to Christian Governours and Rulers and their Laws and Constitutions which ought to be obeyed not only for wrath but for Conscience sake It is their duty in their places to shew themselves the servants of God and to promote his glory and to that end by their power and authoritative commands to take care for the promoting and preserving the Order Peace and Vnity of the Church of God and towards both Ecclesiastical and secular Rulers the divine Precepts do very plainly require our obedience Indeed if any thing any time commanded be really sinful the instructions given in the Church of England will direct us to believe undoubtedly Hom. of Obedience Part. 2. that we may not obey Kings Magistrates or any other though they be our own Fathers if they would command us to do any thing contrary to Gods Commandment But if the things be lawful which they command as in this case I hope to make appear to men of unprejudiced minds it is a sin of no low degree to disobey and the duty of obedience is so considerable that the Compilers of the Strasburgh Confession of Faith Conf. Argent c. 23. expressed it to be Inter primi crdinis bona opera in the highest rank and order of good works 2. Nor can this obedience be thought a matter inconsiderable which was enjoined of old in the first Commandment of the second table Phil. de Leg. Spepiailb and as Philo observed encludeth part of the first table and part of the second having directly a respect both to God in his Vice-gerent and also to man And this is earnestly pressed upon us in the Gospel doctrine as a means whereby we may bring honour to Religion and Christianity by S. Peter 1 Pet. 2.12 15. and as a necessary practice to express true conversion from the state of sin to the life of God by S. Paul Tit. 3.1 5. who also warneth against this sin with respect to the danger of damnation thereby Rom. 13.2 And this obedience to them who are over us in things lawful and under their authority is of so high and necessary a consequence that without it there can be no peace nor any regular and unconfused state in any Family City Realm or Church this being the practice of the grand Maxim for the upholding order in all Societies of the World which is evident by its own light and is a principle of the law of nature 3. Another effect of these disagreements about the established order of our Church hath been this that divers Ministers have declined the orderly regular and publick exercise of their Ministerial sunctions And considering the weightiness of their Commission with the greatness of their charge and account and the exceeding advantage to the Church yea to the honour of Christ and the salvation of men by their labours where they obtain success together with other their own concernments it becometh them to be well assured that they have had a warrantable plea to justifie those proceedings It was not without cause accounted a great miscarriage and default in Novatus Eus Hist Eccless l. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that before he openly became the head of a dividing party he was over-forward for want of a due zeal to Religion to have relinquished the office of Presbyter to which he was ordained and to betake himself to another kind of life 4. The ancient Church shewed its great dislike and distast of any Ministers declining the orderly execution
this was the Element which was set apart for the admitting Disciples unto Christ himself under the Gospel and for the conveying to them remission of sins was manifested by Jesus coming to be baptized therewith from whence forward all who came to be his Disciples were baptized with water in the Baptism of Christ To this purpose the ancients frequently speak of Christs Baptism sanctifying the water of Baptism Tertul. adv Jud. c. 8. So Tertullian Baptizato Christo i. e. sanctificante aquas in suo baptismate And the Author de Cardinalib Christi operibus Veniebat Christus ad baptismum De Bapt. Christi ut Sacramento perennis daretur authoritas To the same purpose also Nazianzen Orat. 38. 39 and S. Bernard de Epiph. Serm. and even the Annotations under the Assemblies name express this as one end of Christs Baptism to sanctifie the flood Jordan In Mat. 3.15 and all other waters to the mystical washing away of sin 9. The use of the sign of the Cross in Baptism I here purposely omit because it will be more fitly discoursed of in the following Book where also I shall discourse of the Imposition of hands in confirmation and of the Ring in Marriage SECT VIII Of the Office for Confirmation and that for Marriage 1. The main things referring to Confirmation being considered in the following Book and some things in the Catechism which are most impugned being sufficiently cleared from the five foregoing Sections I shall here only observe that though our Catechism Hom. of Com. Pray and Sacr. Art 25. Homilies and Articles do sufficiently declare that Christ ordained only two Sacraments in his Church yet some have taken exceptions at those words of the Catechism which express that there are two only Sacraments generally necessary to salvation as if these words did intimate the contrary which exception doth manifest how innocent words may be wrested by the force of suspicions 2. And some like not that these Sacraments are said to be generally necessary to Salvation which as it was the Doctrine of the ancient Church so is it also of the Protestant Churches Conf. Boh. c. 11. the Bohemian Confession expresseth it to be their Doctrine that Sacraments are necessary to Salvation Catech. Genev. de Sacram. and the Geneva Catechism declareth that he who despiseth the use of the Sacraments is to be accounted of as one who tacitly denyeth the name of Christ and he who thinking not meet to profess himself a Christian ought not to be ranked among Christians And concerning Baptism when our Saviour saith Mar. 16.16 he that believeth and is baptized shall be saved doth not that besides other Scriptures express it to be ordinarily part of the condition of Salvation And touching the Lords Supper if the obeying the great commands and institutions of the Gospel and the attending to and receiving those excellent means of Grace and of Communion with Christ which he appointeth in the Gospel be ordinarily necessary to Salvation then must the receiving the holy Communion be acknowledged to be so And let it be considered without prejudice whether when our Saviour declared Joh. 6.53 Except you eat the stesh of the Son of man and drink his bloud ye have no life in you these words though they cannot be confined to that Sacrament not then instituted do not sufficiently declare that he who hopeth for eternal life by Christ may not safety neglect the careful attendance on that Ordinance which Christ hath particularly appointed to be the Communion of his body and bloud 3. Concerning the Office for Matrimony the words of contract will be most fitly discoursed of in another place where I treat of the use of the Ring I shall here only consider such Phrases which some disrelish that our Liturgy calleth it an holy Estate of Matrimony and saith that God consecrated the state of Matrimony to such an excellent Mystery that in it is signified and represented the spiritual marriage and Vnity between Christ and his Church Now it is manifest that the Apostle expressing the Marriage institution and Union Eph. 5.30 31 32. calleth it a great Mystery not as it referreth to the Husband and Wife but as it mystically representeth Christ and his Church saying We are members of his flesh of his body and of his bones For this cause shall a man leave his Father and Mother and shall be joined unto his Wife and they two shall be one flesh This is a great mystery but I speak concerning Christ and the Church And to these words of the Apostle the Phrase of our Liturgy hath manifest reference 4. And when it is said to be consecrated or to be a holy estate this is as much as to say that it is designed for a holy and religious end and purpose Though the Gentiles lived in lasciviousness and all uncleanness the Christian marriage as well as the whole Christian life is to be a holy estate separate from these pollutions of which the Apostle speaketh This is the will of God even your sanctification that you abstain from fornication that every one of you may know how to possess his Vessel in sanctification and honour not in the lusts of concupiscence 1 Thes 4.3 4 5. for God hath not called us to uncleanness but unto holiness 5. Christian marriage is also an holy estate as it is the lawful way set apart and ordained according to the will of God for the increase of his Church Thus Children born within the Church and under the Covenant are called Sons and Daughters which are born unto or for God Ezek. 16.20 holy Children 1 Cor. 7.14 and with reference hereunto that the Children may be holy and within the Church the Apostle saith the unbelieving Husband is sanctified by the believing Wife and the unbelieving Wife is sanctified by the believing Husband and upon this account the Christian marriage may well be esteemed holy and sanctified as being a marriage in the Lord 1 Cor. 7.39 and is fitly called as S. Ambrose expresseth it Amb. Apol. Dav. c. 11. Sancta copula a holy bond 6. And whereas S. Paul declareth how all things are sanctified by the word of God and Prayer we have concerning marriage a more especial word of Divine Institution whereby two are made one flesh Gen. 2.24 and that no man may put them asunder because it is God who joineth them together Mat. 19.6 and also a particular divine benediction which God gave unto the estate of marriage Gen. 1.28 And this Marriage Union hath been generally attended with the use of Prayers in the Christian Church 7. Wherefore Christian Marriage which as well as the Christian life is designed for the service of God and for holy ends and an holy use is upon that account the more fit to represent the Vnity and Marriage between Christ and his Church and this Union being hereby resembled is both an argument to the more holy deportment in Christian Marriage and
Libertas Ecclesiastica OR A DISCOURSE Vindicating the lawfulness of those things which are chiefly excepted against in the Church of England especially in its LITVRGY and WORSHIP And manifesting their agreeableness with the Doctrine and practice both of Ancient and Modern Churches By WILLIAM FALKNER Preacher at St. Nicholas in Lyn Regis LONDON Printed by J. M. for Walter Kettilby at the Bishops-Head in St. Pauls Church-Yard 1674. IMPRIMATUR Jan. 23. 167â— â— Sam. Parker TO The most Reverend Father in God Gilbert by Divine Providence Lord Archbishop of Canterbury Primate of all England and Metropolitan and one of His Majesties most Honourable Privy Council c. May it please your Grace YOur Grace being a Person of such singular Eminency in the Church of England I humbly crave leave to present to your hands this following Discourse which contains a Vindication of the Publick Worship of our Church from those Exceptions which by Dissenters have been made against it And the main Design of this Treatise being to promote Christian Vnity by representing the evil consequences of such unnecessary Discords and Schisms and the great unreasonableness of those pretences which have been alledged for their Justification it will nâ—t I hope be judged incongruous that it should address it self to your Grace whose high Office in the Church tendeth to advance the Vnity thereof and entitleth you to the publick Patronage of Peace and Truth I cannot doubt your Graces approbation of this design which is at all times useful but more especially in this present Juncture of Affairs if God please to grant success which is my earnest prayer For as all good men who prefer Truth and the sincere practice of Piety before their own prejudices wills and passions cannot but approve of such honest endeavours to rectifie mistakes and compose the minds of men to peace so all who are pious and wise cannot but discern a greater necessity and a more particular obligation at this time to silence all these little janglings and quarrels if they have any respect to the main interest and concerns of the Reformed Profession And I hope My Lord that the late Alarum we had from our common Enemies may open mens eyes to see the mischief of rending the Church into so many Factions and may dispose them to receive just and reasonable satisfaction And though what hath been excellently performed by former Writers upon this Subject be sufficiently satisfactory yet my labour herein may not be wholly useless considering the humour of this Age which is more apt to read new Books than to seek for old ones But though the cause I have undertaken deserves your Graces Patronage yet my own personal defects might justly have discouraged me from presenting this discourse to one of so high Dignity and so great a Judgment had not the cause it self been so good that it needed no Art and Colours to set it off but is sufficiently justified when it is rightly represented and understood and your Graces Candour and Clemency so well known as to encourage me to hope for a favourable Acceptance which is the only thing I beg in this humble Address unto your Grace favourably to accept of this small Present from him who unfeignedly prayeth for your Graces prosperity and is intirely devoted to the service and interest of Truth and Peace and Humbly honoureth your Grace with all due Observance W. Falkner THE PREFACE TO THE READER Christian Reader THE design of this discourse being to remove or at least to allay those fierce contentions about the external forms of worship to which we owe all those unhappy Schisms which good men so heartily bewail it was necessary in order to this end to rectifie those mistakes and prejudices which abuse well-minded men who have not throughly consider'd things and to correct those corrupt passions that quarrelsom and contentious humour which perverts others To these two causes we owe most of our present disorders it is too evident what hand the latter of these has had in them while divers Persons wanting a due sense of the evil and danger of these discords and a due regard to the Peace and Unity of the Church have been too zealous and forward to maintain and promote such dissensions thereby to serve the Interest of their own parties and to oppose the settlement of the Church upon sure and lasting principles now I had no other way of dealing with these men but to convince them of the great evil of such contentions and how much it is the duty of every Christian to study Peace and Unity For there is nothing more evident than that mens minds are strangely byassed by their affections and Interests and clouded by passion and therefore while they are so peremptorily resolved upon their way while they are so fond of their own Inventions while they are devoted to the service of a Party and account those men their Enemies who should rule and govern them and inform them better there is no expectation that reason and argument should prevail with them And if those arguments which I have made use of for this purpose should be effectual to calm the passions of men and to work in them a Christian and peaceable temper of mind I can easily foretel the success of my following discourse the design of which is to rectifie those mistakes and misapprehensions which some men labour under which either concern the particular Rites and offices of our Church or the General rule of duty or Ecclesiastical liberty by which the Church must be directed and guided in matters of order The first hath occasion'd various exceptions against some Rites and Ceremonies and particular passages in our forms of Prayer and I have spent great part of this Treatise in answering such objections by which I hope it will appear what little reason there is to disturb the Peace of the Church and to separate from our Communion upon such pretences Concerning the General Rule which ought ever to be observed in the Church about matters of order there are some who will allow nothing except some few circumstances to be determined by the Authority of the Church unless it be directly enjoined by a particular divine Institution and for a more plausible colour they reject all such rules of order or regular administration under the terms of unscriptural conditions of Communion But in answer to this I have made it appear to be an unjust and unreasonable exception against the establisht order of any Church that there are some things determined and appointed by the Authority of Superiours which have always been accounted of an Indifferent nature and are indeed the proper matters of Ecclesiastical Liberty And I hope I have abundantly proved to the satisfaction of all sober inquirers that prudent and well ordered Ecclesiastical Constitutions and appointments for the promoting order and decency and the advancement of Religion and Piety are very allowable and unblameable nay that it is impossible that
account also apparently hindred because these discords do oft divert many Ministers from the more directly profitable parts of their employment and make it necessary for them to spend much time in satisfying these scruples and answering objections with thoughtfullness of the ill consequents of these dissentions while they have other work enough to do in the worship of God the edifying his Church and the opposing other designs of those Enemies who seek to undermine it This is like the discovery of a fire breaking forth or inward mutinies appearing at that time when there is much necessary work to be done at home and many conflicts to be prepared for both at home and abroad which must needs put some considerable obstructions to those proceedings SECT III. Of the dangerous loss of the Churches Peace and Unity by this controversie and of the sin of Schism 1. That upon matters referring to this controversie the Peace and Concord of our Church doth much depend and that it is and hath been thereby evidently and extreamly hindred is so apparently visible that it needeth no proof and hath been on all hands generally confessed and complained of Now though it be every Christians duty to reject that Peace which is inconsistent with Piety yet there can be no discharge given to these great duties of Peace and Vnity where they may be practised consistently with godliness and truth To be truly Religious is to enjoy a healthful state of a sound mind where there is no lethargick stupidness but an inward and vigorous life which is not attended with distempered heats and inflammations but with a calm and sedate composure of a sober spirit for the fruits of righteousness are sown in peace Jam. 3.18 2. This duty is so considerable that the Holy Ghost seemeth scarce in any thing else so pathetically to command and urge our practical obedience as about the Churches Peace and Christian Vnity If there be any consolation in Christ Phil. 2.1 2. saith the Apostle if any comfort of love if any fellowship of the Spirit if any bowels and mercies fulfil ye my joy that ye be like minded being of one accord and of one mind Yea so generally is this duty pressed that there is scarce any Book of the holy Scripture chiefly of the new Testament but doth particularly enjoin or recommend it 3. If we value the favour and presence of God even that is no where so much to be found as where Christian Peace and Unity are most pursued Wherefore St. Paul commandeth 2 Cor. 13.11 Be of one mind live in peace and the God of love and peace shall be with you And the same Apostle declareth that the Church becometh an Holy Temple Eph. 2.21 22. and an habitation of God by being a building joined and united in Christ and fitly framed together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and some have not amiss observed that in the framing of that Greek word there is contained a treble band of Unity The Jewish Doctors observed that the Shecinah or Divine presence did dwell with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the meek and quiet spirits but flyeth from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them who were wrathful and angry Nazianz. Orat. 12. Nazianzen maketh it a considerable Character of one who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 near of God and to what is Divine that he is a man who embraceth peace and hateth discord Ign. Ep. ad Eph. p. 20. 25. Edit Voll and Ignatius expresseth the great profitableness of being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in unspoted Vnity that thereby they may always have Communion with God and prevail against the power of the Devil 4. If the true exercise of the Christian life and duty be considered St. Paul declareth the divisions and discords of the Church of Corinth to be an evidence that they were carnal 1 Cor. 3.3 and to be the cause why their assembling to the Lords Supper was not advantageous but hurtful to them Ch. 11.17 18. and that the benefits of true Christian growth and encrease are to be expected in Christian Vnity Cyp. de Vnit Eccl. Eph. 4.16 Ch. 2.21 Col. 2.19 And in those words of our departing Saviour Hil. in Ps 119. Joh. 14.27 Peace I leave with you my peace I give unto you the ancient Fathers have conceived the great blessing of peace given by Christ to his Church and the duty of peace required in it to be chiefly contained Basil Mor. Reg. 50. Amb. de Joseph c. 13. To this sense St. Cyprian Hilary Basil Ambrose Chrysostome and Theophylact expound that place some of them including also the tranquillity of the Christian mind and the perfect peace of the life to come And from that Text St. Augustine concludeth Serm. 59. de Verb. Dom. that he cannot come to Gods inheritance who doth not observe Christs Testament and he can have no concord with Christ who will be at discord with a Christian 5. That the want of peace becometh the decay of piety may be also sufficiently confirmed by particular instances Ep. ad Cor. p. 3. Clemens observed concerning the Corinthian Church that while they enjoyed peace they had an unsatiable desire to do good and received a plentiful effusion of the holy Spirit they were religious in their supplications to God and harmless towards one another but upon their discord righteousness and peace was banished far from them they all who embraced divisions forsook the fear of God P. 5. and became dark sighted in the Faith and walked after evil affections And Nazianzen took notice that Religion had one flourished in the Church and calculating the season when its decay began Naz. Orat. 21. he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that from the time this contradicting spirit as a terrible Disease infected the Church thence forward its beauty and glory did decline And there is another Country not unknown to us where like effects may be observed and after peace was lost injustice and unrighteousness like a mighty torrent did at once bear down all before it heretical blasphemies were frequently belched forth against all the fundamental Articles of the Christian Faith and all manner of vile affections were professedly served under the ranting and other names of pretendedly Religious Sects 6. Upon this account Christian peace was deservedly esteemed and honoured in the Primitive Church to which purpose the judgment and practice of that excellent spirited man Gr. Nazianzen is above other worthy our observation He disswadeth from that peace which is evil and sinful Orat. 12. but by no means alloweth any discharge to this great duty in other cases and declareth that his little Church where he was Bishop before he went to Constantinople continuing in Unity and concord when discord and much overspread the Christian World was reputed to be as the Ark of Noah which alone escaped the universal deluge and where Religion was intirely preserved Ruff. Prol. in Naz. Orat
execution of discipline which I have in the former Section noted to be hindred in the effects thereof and not helped by divisions and separations is desireable and would be advantageous to the Church Yet here we must observe 1. That some mens rigour would make the rules of Communion overstrict and severe which was the ground of the Schism of the Novatians and Donatists and as some have anciently related of the Meletians also and it is not desireable that the Churches authority should be acted by such heats 2. That real defects in this particular though they are not to be approved of are no sufficient ground for separation since such blemishes were mixed with the beauty of the Apostolical Churches themselves as is manifest from almost all the Apostolical Epistles and particularly from the first Epistle to the Corinthians in which divers miscarriages were taxed and yet unity was strictly commanded and dividing severely rebuked Yea this very discourse at sometimes will not owne P. 126. that this thing solely of it self is sufficient to justifie a separation and the Congregational Churches in England in the Declaration of their Faith and order affirmed Of Institution and Order of Churches Sect. 21. the Church-members upon offences taken by them having performed their duty private admonition and relating it to the Church ought not to disturb any Church-order or absent themselves from the publick assemblies or the administration of any ordinances upon that pretence but to wait upon Christ in the further proceeding of the Church 19. Last Plea Another thing only touched in that discourse but which is the main ground of mis-apprehensin is that there is saith he no Evangelical obligation to local or external Comunion P. 256 257. with any particular or parochial Church of this Nation because every man may relinquish it by removing his habitation which plea floweth from want of a right sense of the Church Catholick For every Christians obligation to keep Communion with the Church is founded in his being visibly a member of Christs body which includeth his visible fellowship with the whole Church which he entreth upon by Baptism and from hence he standeth obliged to communicate with that regular fixed part of this Church where he resideth and from which he hath no warrantable or necessary cause of separation In this respect our Parochial Assemblies are of like nature with the Jewish Synagogal Assemblies unto which they were not obliged by any special Synagogal-Covenant but partly from Gods general command of their assembling themselves together and partly from their Religious profession and circumcision engaging them to Communion with the whole Church of the Jews and thereby to their Synagogal-Communion Hereupon under that dispensation it was the practice of our Blessed Saviour whose example should not be over-looked by us to attend upon these Synagogal Assemblies and the Religious worship of God celebrated therein as appears Luk. 4.16 At Nazareth where he had been brought up as his custom was he went into the Synagogue on the Sabbath day 20. And can it enter into the heart of any Christian to imagine that the holy Apostles who in their travells could not be fixed in any particular Congregation did not stand bound by the duty of Christian Vnity to join themselves in Communion with the particular fixed Churches or Assemblies of Christians where they came as S. Peter at Antioch S. Paul at Jerusalem and divers other places though such Churches were founded by some of the other Apostles And upon this account of the Vnity of the body of Christ the Primitive Christians when they went abroad into other Regions and distant parts of the World did with a Religious care seek the Communion of the Churches where they came and not to make separate Assemblies Yea this is a thing so far acknowledged by our English Independants themselves though they can talk at another rate where it serves their interest that in their publick Confession of Faith at the Savoy they say Conf. Ch. 27. Sect. 2. All Saints are bound to maintain an holy fellowship and Communion in the worship of God which communion though especially to be exercised by them in the relations wherein they stand whether of Families or Churches yet as God affordeth opportunity it is to be extended to all those who in every place call upon the name of the Lord Jesus 21. But the conditions required in any particular fixed Christian Assembly embracing the Christian Faith and Worship in the place of our residence to make it our duty upon the account of the Christian Vnity to join therein are these two 1. That our communicating therein doth not oblige us to join in any action or profession which is sinful This is acknowledged on all hands and needeth no further proof because the Christians duty of keeping in Communion with Christ himself doth require it 2. That the Assembly we join in doth not maintain an unwarrantable separation from the Communion of the established Church for here to join in Communion is to join in separation and is like Barnabas and the other Jews joining with S. Peter Gal. 2.14 who all walked contrary to the truth of the Gospel in withdrawing from the Communion of the Gentiles at Antioch and the communicating with such a separating Assembly would be a breach of that Apostolical command of avoiding them who cause divisions Rom. 16.17 And we may observe that the joining in needless separations being a sin against the commands of Christ which require Christian Unity and Communion can not be warranted by any authority upon earth because that authority can not dispense with the commands of Christ but ought to be subject to them and therefore as S. Peter's practice and countenance Theod. Hift. l. 4. c. 22. Aug. Ep. 166. did not excuse Barnablas and the other Jews so neither could the indulgence of Valons the Emperour or his Predecessor execuse the different Sects by them tolerated from being guilty of Schism and the breach of Christian duty in their divisions and separations 22. Another notion of Schism there is A fourth Notion of Schism which condemneth separation where ever Communion is lawful but assumeth that whereever any thing unlawful or strongly suspected Mr. H. Tract of Schism p. 2 5 8. is required in order to Communion there to hold Communion would be to join in conspiracy and separation is then both lawful and necessary Concerning which notion granting that separation is necessary where any thing unlawful is required in order to Communion I can not admit for truth that if any thing suspected be so required separation becometh lawful thereby For if by suspected be meant whatsoever the person who maketh the separation doth suspect as evil by this rule he who through carelessness of enquiry or prejudice and want of Charity is needlâ—sly suspicious about any form of service or way of Church-Administrations will be allowed to separate and to be therein free from
Script Angl. They who entred into the Ministry at Strasburgh after its first reformation did by Oath undertake to keep in the Communion and obedience of the Church and its Governours according to the law of God and their Canons Statutes and Ordinances And it is related from the laws of Geneva where an established Liturgy is one of their Constitutions that all they who were there received to the Ministry must oblige themselves by Oath to observe the Ecclesiastical Ordinances ordained by the Councils of that City In the Hungarian reformed Church they who enter the Ministry do by a very solemn Oath oblige themselves to the observations of the Ecclesiastical Canons Eccles Augl Vindic cap. 31. in fin and to the performing due obedience to the Bishop and other Superiours in the Church as may be seen in their Oath as it is fully exhibited by Mr. Durell from their Synodical Constitutions 5. The Subscriptions or Declarations required amongst us besides what for the present concerneth the Covenant are an acknowledgment of the Kings just authority to secure the Government of the Articles of Religion to preserve truth of Doctrine and of the Liturgy and Book of Ordination to maintain order and Uniformity to which end also tendeth the Oath of Canonical obedience wherein such obedience to the Bishop and his Successors is engaged in all lawful and honest things which must needs be blameless unless it could be accounted a sin to resolve to do good and honest things in a way of order Of these I shall in this discourse treat of what concerneth the Liturgy which is chiefly opugned and therefore requireth the principal consideration for the vindicating our Communion in the worship of God and the manifesting the unlawfulness of the breach thereof 6. Some declared allowance of the Liturgy hath since the reformation been ordinarily required in this Church Art 35. The Articles in the time of King Edward the Sixth contained an approbation both of the Book of Common Prayer and of Ordination In Queen Elizabeths time the allowance of the use and the Subscription to the Book of Common-Prayer was required by the Advertisements Advertism 7. Eliz Can. 1571. c. concionatores Tract 21. c. 1. and Canons and defended by Bishop Whitgift Since Queen Elizabeth the same hath been performed in the Subscription according to the 36th Canon and in the Declaration and Acknowledgment in the Act of Uniformity which in seense much agreeth therewith 7. The subscription required by the thirty sixth Canon is grounded upon the Constitutions of the Convocation confirmed by the authority of the Kings broad Seal according to his supream authority in causes Ecclesiastical and according to the Statute 25. Henr. 8. And so the Canons of the Church did of old frequently receive a confirmation by the Emperours sanction under his Sea which is a thing of so great antiquity that Eusebius relateth concerning Constantine the first Christian Emperour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that by his Seal Eus de Vit. Const l. 4. c. 27. he ratisied the determinations made by the Bishops in their Synods 8. That Article in this Canon which referreth to the Book of Common-Prayer doth enclude an acknowledging three things First that that Book containeth nothing contrary to the word of God which is intended to be manifested in the following Chapters touching the things chiefly opposed The second will be consequent thereupon viz. that it may lawfully be so used The third and last clause is a promise to use the form prescribed in that Book in publick Prayer and administration of the Sacraments and none other the lawfulness of which promise doth evidently follow from the former clause and its sense is of the same import with those words of the acknowledgment required in the Act of Uniformity viz. I will conform to the Liturgy of the Church of England as it is now established 9. But some especial doubts have been peculiarly entertained concerning the sense of the Declaration in the Act of Uniformity in giving unfeigned assent and consent to all and every thing contained and prescribed in and by the Book of Common-Prayer c. But while our Government doth require the use of this form both the intended sense being the same with that of the two former clauses concerning the Liturgy in the Canon above-mentioned and the expression thereof may upon equitable and impartial consideration appear clearly and fairly justifiable To which purpose the true sense of assenting and consenting and the things to which this hath respect is to be enquired after 10. Wherefore it is first to be considered that as to assent when referred to things asserted is to owne the truth of them so when referred to things to be done ordered or used it is to allow that they should be put in practice in which latter sense assenting is one and the same with consenting Now the Act of Uniformity both immediately before this Declaration and in divers other places referreth this unfeigned assent and consent to the use of the things in that Book contained and prescribed and thereby directeth us to this ordinary sense of the word Assent as doth also the nature of the things to be assented to which for the main part are Prayers Thanksgivings and Rubricks which being no assertions or propositions are to be used but not properly to be believed This notion of assenting in the same signification with consenting is according to the frequent use of assensus in the Latin as when things are agreed unanimi assensu consensu and the marriage of Children is declared Littleton C. of Tenaunt in Dower that it should be de assensu consensu parentum and we read of dower de assensu patris in our English Law-Books and the same might be evidenced by various English Examples But this Declaration being required by our Statute Laws it may be sufficient to observe that this is a very common sense of the word assent in our English Statutes 11. 25. Ed. 1. c. 1 Pref. to 18. Ed. 3. to 2. Ric. 2. passim Thus from King Edw. I. will King Henry the seventh and sometimes after our Statute Laws are oft declared to be assented unto or to be made with the assent of the Lords c. But from Queen Elizabeths time downwards the Laws are oft expressed to be enacted by the King or Queen with the consent of the Lords c. and sometimes with their assent and consent as 1. Jac. 2. 21. Jac. 2. In the same sense par assent assensus and such like expressions are frequently used in our most ancient Statutes in their Latin and Frence Originals As in St. de Carl. Ordinat Forest c. 6. St. Lincoln Westm 4. Exilium Hug. le despenser Ordin pro ter Hib. And about common assaâ—s the word assent is three times in one paragraph used in this sense concerning the recovery of any land 14 Eliz. 8. by the assent and agreement of the persons to
direct others Now I suppose they who object this place would not from hence infer that in the publick Prayers of the Church there was no Minister who expressed the words of Prayer with which the rest joined in affection This is indeed most properly to pray sine monitore but this could not be practised in publick Prayers save only in the use of a known form in which they should all conspire with one heart and voice and according to this sense in which it is most fairly understood if it be referred to the publick Prayers of the Church this place is a considerable testimony for the use of set forms 6. But it seemeth to me very probable which I leave to the consideration of others that these words peculiarly concern the Stationary days of the ancient Church These days were the fourth and sixth days of the Week in which the Christians attended the publick Assemblies of the Church Albasp Obs l. 1. obs 16. beginning very early in the Morning and continuing till three a Clock in the Afternoon and these were accounted the chief days of Christian supplication and humiliation and the observance of them was esteemed the most effectual means to obtain Gods blessing and favour On these days besides their joining in publick Prayers which Tertullian intimateth to be performed about the hours of nine twelve and three a considerable portion of the days was allotted for their exercising themselves in private Prayers and inward and fervent supplications humbly performed upon their knees with fasting and tears in the place of publick Assemblies with regard to what was needful either to themselves in particular or to the publick welfare of the Church or Empire Of the ordinary use of these retired but solemn supplications and devotions in the Christian Church there are as I suppose divers sufficient testimonies 7. Tertullian who in his Book De Oratione De Orat. c. 13. hath peculiar respect to their Stationary days speaketh hereof Quid amplius referunt isti qui clarius adorant nisi quod proximis obstrepant imo prodendo petitiones suas quid minus faciunt quam si in publico orent Cyp. de Orat. Dom. v. Pamel in Cyprianum And S. Cyprian requireth them who are gathered together in the Assemblies with the brethren and do celebrate divine Sacrifices with Gods Priest that they would avoid indigested and tumultuous speaking and setteth before them the example of Hannah who prayed not by loud petition sed tacite modeste intra ipsas pectoris latebras precabatur That there were such Prayers used in the Jewish Church appeareth from the example of Hannah and of the Pharisee and Publican To understand this Phrase of Tertullian concerning such Prayers in the Christian Churches is most agreeable to the literal sense of these words sine monitore quia de pectore and to zephyrus thus paraphrasing upon it We do not conceive Prayers dictated by a Priest but all the Christian Assembly as if we all conspired together to express our desires with sighs and groans out of the very seat of our minds and spirit So that he understandeth this place of that inflamed devotion kindled from a fervency of inward heat which needed not the help of the wind without to blow it up or of those active desires which received not their efficacy from the breath or voice of another but from the inward motions of the soul 8. After these are produced the Council of Laodicea Can. 18.3 Conc. Carth. c. 23. and Conc. Milev c. 12. as if they gave the original to set forms of Prayer when they only established some sanctions concerning them The Laodicean Canon enjoineth the use of these services Morning and Evening The Canon of Carthage in one part of it requireth that quascunque sibi preces aliquis describit whatsoever Prayers any one shall transcribe for himself he shall not use them till he hath conferred with the understanding brethren Now tramcribing properly here intended supposeth a form and care is taken by this Canon that no Copy for the publick use of the Church which could then be only had by transcribing should be received until it was carefully examined V. Medes Christian Sacr. Sec. 3. The other part of that Canonrequireth that at the Communion where Christs offering up himself to the Father is commemorated their Prayers should always be directed to the Father This doth not suppose that there were no forms then in use but might well be intended either to put a stop to what was then entring or to regulate what was amiss in any of their set forms especially considering that in the vast territories of the Carthaginian jurisdiction various forms of Prayer were about that time used some of which were composed by Hereticks as is evident from S. Augustin Cont. Don. l. 6. c. 25. who was a member of that Council The Canon of Milevis declareth against the use of any other forms than those established by the Council but we may as well conclude from our Act of Vniformity as from any of these Councils that it gave the first Original to forms of Prayer because they are thereby established And thus having viewed these chief objections I may well conclude that the evidence for the great antiquity of set forms remaineth inviolable 9. The argument against the lawfulness of set forms because they limit the use of gifts needeth not much consideration since it is manifest that by the will of God bounds and limits were to be set even to the use of the extraordinary gifts of Gods spirit that the Church might be edifyed 1 Cor. 14.26 27 28 30 33. Whereas now no such miraculous emanation of the Holy Ghost can be pretended nor doth the establishing a form for the publick Offices of the Church deny the liberty in due place of using other Prayers according to the practice of our and the ancient Church 10. It is further objected that forms of Prayer are disadvantageous to piety and devotion and the Non-Conformists oft plead experience as a testimony that they are the cause of much deadness in mens spirits and the hindrance of the lively exercise of Religion Here on the other hand others by experience assert the advantage of set forms to promote devotion when attended without prejudice and with a Religious design of joining in Gods worship To discern the truth in this difference it may be useful to consult the judgment of such persons as are least partial in this Case and yet are able to make a true estimate of damage or advantage and then especially to consider the evidence of reason which may be produced 11. The Leyden Professors declare concerning set forms Synopl Purior Theol. Disp 36. Sect. 33. non tantum licitas sed valde uâ—â—les esse contendimus We defend against any persons that they are not only lawful but exceedingly advantageous and this they assert not only because every Christian cannot fitly conceive new Prayers upon
Tom. 2. Athanas where he purposely declareth them to be no part of the Canon of Scripture And amongst the Protestants Dr. Reinolds who wrote so largely against the authority of the Apocrypha Books Censura de Lib. Apocr Prael 7. in his Censura yet in one of his Praetections declareth of some of them chiefly Ecclesiasticus and Wisdom valde bonos utiles esse omnibus tractationibus praeferendos that they are exceeding good and profitable and to be preferred before all Treatises of other Writers Prael 74. and in another Praelection expressing his judgment of the same Books saith proximum illis locum deberi post scripturam sacram that they ought to have the next place after the holy Scripture in the former of which expressions he followeth the steps of S. Aug. de praedestin Sanctorum Exam. post 1. de Scrip. Can. And Chemnititus alloweth them to be Books quae à fidelibus in Ecclesiis leguntur Which are read in the Churches by the faithful and non esse abjectos damnatos that they are not condemned writings and off-casts but may be received in the number of the holy writings or sacrae scripturae sobeit they be not reputed the Canon of Faith and this saith he we willingly both yield and teach 5. Cons 4. And it is in this Case especially to be considered that in our Church no Apocryphal Chapter is appointed for any Lords Day throughout the Year not is any directed for any Holy-day but only out of Wisdom and Ecclesiasticus which are Books of great esteem with all those who have well considered them And also upon those Week-days when some Apocryphal Chapters are read there are always other Canonical Scriptures read likewise Directory of reading the holy Script whereas they who do oppose Conformity so far as we may take the Directory for their rule did never appoint or direct any Scriptures to be ordinarily and publickly read upon any of these week days but ordered that where the reading on either Testament endeth on one Lords day it should begin on the next Wherefore it is to be well noted and observed that our Church doth not herein differ from the dissenters as if they did require the Canonical Scriptures to be more frequently read in publick than our Kalendar appointeth but our Kalendar requireth the Holy Scriptures to be much more frequently read in publick almost six Chapters for one besides the Epistles and Gospels than the Directory did and besides them these Apocryphal Lessons for profitable instruction 6. But if any persons shall decry in the general the hearing any thing in the Church besides the holy Scriptures of immediate infallible inspiration this would either from unadvisedness or from what is worse reject and disown to the great disadvantage of Religion the use of Sermons Exhortations and Catechism Nor is it any sufficient cause to condemn the reading Apocryphal Chapters because they are read as one of the Lessons For our Church manifestly declareth these Lessons not to be Canonical Scripture nor can any command of God be produced which either directly or by consequence requireth that in every daily Assembly of Christians there must be two Lessons read out of the Canonical Scripture or that none may be taken out of any other approved Book And it is manifest that the censuring this practice condemneth divers if not all the ancient Churches before the decaying and degeneracy of the Christian Profession V. Bishop Durhams Schol. Hist of Can. of Scrip. Sect. 60. For though it be admitted that the Laodicean Council did appoint that none but the Canonical Books should be read in the Church and that Baruch and the Epistle of Jeremy there mentioned are intended for parts of the Prophecy of Jeremy yet long before that did even the Greek Church read the Epistles of Clemens c. above mentioned and the Book of Hermas And it is not to be wondered that there should be different practices observed in the Church in matters of order and liberty 7. Cons 5. Whereas this Church is the more blamed for using some Apocryphal Chapters while some others acknowledged to be Canonical Scripture are not appointed to be read by the Kalendar which are mostly either some Prophecies hard to be understood or matters of Genealogy or Jewish Observations or some Histories for the mostpart expressed in other Scriptures appointed to be read it must be considered that even hence it is evident that the Kalendar was never intended to be a Determination or Declaration of what is Canonical Scripture and of certain divine authority but only a direction for useful and profitable reading Nor was it the Custom of the ancient Christian Church Conc. Laod. c. 60. that the Canon of the Scripture should be described by what was publickly read the rule of the Laodicean Council which cometh nearest thereto did not direct the Revelation to be read The ancient Jews who divided the Old Testament into the Law the Prophets and the Hagiographa Bux Syn. Jud. c. 11. Salian Annal Eccl. A. M. 3447. n. 16. did for a long time only read the Law in the Synagogues after which only a Section of the Prophets was added but that the Hagiographâ—a which included all the Books from the beginning of the Chronicles to the end of the Canticles besides Ruth Lamentations and Daniel were not read in the Jewish Synagogues Hor. Heb. in Joh. 4.15 hath been observed from the Talmudists and this is agreeable to divers passages of the New Testament Luk. 4.16 Act. 13.15 27 Act. 15.21 Yet Christ and his Apostles blamed not the Jews but joined with them in this service 8. Cons 6. That which is objected from the matter of these Apocryphal Chapters which are appointed to be read is not sufficient either to prove them hurtful or not useful as will appear from the following Section SECT VI. The Objections from the matter of the Apocrypha disoussed 1. Among the particular Objections from the matter of these books Obj. 1. Judith Susanna Bel and the Dragon are thought to be sabulous because no certain time can be easily fixed for Judith S. Hierome calleth the other susannae Belis Draconis fabulas Prol. in Dan. Com. in Dan. 13. 14. and Josephus maketh no mention of them But first if these Books should be admitted to be parabolical discourses to express the great opposition of many wicked men against God and his Worship the Vanity and Folly of their Pride and evil designs and the mighty protection that God can give to his people by his Almighty Power they might still be allowed to be of very considerable use The frequent use of Parabolical Instructions among the Jews is both manifest from their Talmudical Writers and allowed by the practice of our Saviur And besides this they had another Custom of Clothing real Histories under different names which expressed a resemblance of the things intended Targ. in Cant. c. 6. v. 7
of this Text will discover Divers other instances may be observed such as in the Syriack translation reading Ps 7.11 God is not angry every day to which the Greek agreeth and in the Syriack and Arabick which in the Historical Books translateth from the Syriack expressing 2. Kin. 18.27 That they may not eat their own dung Mr. Thorn Epil l. 1. c. 32. which sense is well allowed by a learned man of our own Nation and in the Septuagint with the vulgar Arabick and Aethiopick who are guided by it rendring Ps 35.20 They spake peace to me and also in the Samaritan translating Gen. 41.16 God will not give answer without me The difference of divers translations may be noted in such places as these Num. 11.25 where some have They did not cease and others They did not proceed and in Job 34.30 Dent. 20.19 and Deut. 21.12 Where some read She shall pare or cut off her nails others She shall nourish her nails or suffer them to grow and our last English Translation doth in the Text embrace the former and in the margent the latter but it would be a great folly thence to conlude that that Translation of the Bible is either useless or hurtful See the like 2. Kin. 19.25 Ps 121.11 Yet the various ways of rendring some particular expressions of Scripture where it may be difficult to determine that sense which must exclude all other is very far from acknowledging the sense of Scriptures ancertain in matters of Faith and Christian life which are frequently and manifestly therein expressed and to which the general consent of the purest times of Christianity and in matters of life the very principles of Reason and Conscience do agree All that can be hence concluded is that there is sufficient matter in divers passages of Scripture for the exercise of the learnedest Criticks and greatest Students as there is abundant plainness of instruction in the most necessary things for the meanest capacities SECT VIII Of Holy-days or Festival-days 1. These days are acknowledged to have no particular divine institution but have been allowed and appointed by the Church of God and are established by the civil Sanctions of our laws 5. 6. Edw. 6.3 The end of their appointment is for the promoting the service of God and Religious exercises Injunct n. 20. Can. 13. as is at large expressed in that Statute by which they were particularly confirmed and in the Queens Injunctions and in the Book of Canons which requireth them to be employed in hearing Gods word read and taught in private and publick Prayers in acknowledging our ofsences to God and amendment of the same in being reconciled to our neighbours where there hath been displeasure in oft receiveing the Communion in visiting the poor and sick persons and using all sober and godly conversation If such fruits of Christian Piety were more plentifully and abundantly brought forth they would by their pleasant sweetness both recommend themselves and those times and seasons the good use of which more especially contributed to their ripeness and maturity 2. Now these Duties being the principal business of the Christian life it must either be asserted that no particular time may be peculiarly set apart thereto unless it can be proved that God hath particularly instituted that time which is an evil Principle whereby men would be taught to reject daily Christian exercises and to live in disobedience to Gods commands and in much impiety and irreligion or else it must be granted which is truth that God having commanded these Duties doth both allow and expect that fit and seasonable times in the whole course of life be allotted to the practice thereof whence some portions of every day and some especial days may be profitably and advantagiously imployed in these Religious exercises And such times may allowably the called Holy hours and days from the holy actions of Gods Service and Religion for which they are reserved and to which they are appointed 2. Kin. 12.18 Clem. Alex. Strom. l. 2. For For that is properly holy which is set apart to God and also according to cl Alexandrinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all that is a holy time in which we receive the knowledge of God but the use of the word Holiday is no more but the ancient English and Saxon word for Church-festivals 3. But whereas many persons mispend these days in vanity and intemperance which by the direction of the Church and the prescription of the Law ought to be and by others are used piously and devoutly these mens miscarriage condemneth their abuse but not the appointment of these times to other good ends and purposes The Jews in Isaiahs time abused their fasting days in hypocrisie and to wicked ends fasting for strife and envy and to smite with the fist of wickedness Isa 58.4 and yet the appointing fasting days to a better end was not only allowed at other times but even in his time also in Isa 22.12 Indeed the corruptions of many men are prone to make a bad improvement of the best things The three solemn Feasts of the Jews Tract Kiddush in which all their Males must appear before the Lord were through their abuse of them acknowledged by their own Talmud to be become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Vlcer of the year Buxtorf Lex Rab. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Feasis of Parâ—â—x were religiously appointed though amongst the debauched Spirits of the Jews they were turned into meer Baccanalia or voluptuousness and vanity And the want of care in many persons of the Service of god upon the Lords days hath administred just cause for that great complaint in our Homilies Hom. of time and place of Prayer Part. 1. That God is greatly dishonoured and the Devil served upon that day And in my apprehension it is not improbable that the oposition maintained against the observing these Holidays may have this forcible influence upon many who are easily withheld from good but hardly perswaded ot it to make them the more neglectful therein of Religious exercises 4. It was the practice of the Jewish Church and was in many instances allowed by the holy Scriptures to set apart voluntarily some days for Religious Service which God had not particularly enjoyned I might mention their usual Fasts of the first-born before the Passeover and their Fasts after the days of unleavened bread and after Pentecost The annual Fasts for many years of the fourth fifth seventh and tenth months are mentioned by the Prophet Zechariah Zech. 8.19 We read also of a particular Fast proclaimed by Jehosaphat 2 Chron. 20.3 and of another in Josiahs time Jer. 36.9 and another in Josiahs time Jer. 36.9 and another commanded by Ezar Ezr. 8.21 and of a three days Fast appointed by Esther which the Chaldee Paraphrast with some probability observeth to be kept within the days of unleavened bread See Esth 3.12 with Chap. 4.8 16. Chal. par in Est 4.17
matters of Faith and that the Scripture could not be a sufficient Rule For Faith and Holy Life unless it enclude a determination of all prudential circumstances that none should be ordered in the Church which are not there appointed To decry all such things as Vnlawful because in our Church there hath been much strife and contention about them to the breach of the Churches Peace may appear to be a very weak argument from observing that both the Jewish and the Apostolical and Primitive Christian Churches and several Lutheran Churches of late have enjoyed a very peaceable state together with such Ecclesiastical Constitutions but the more manifest cause of strife and contention is from misunderstanding in some and from want of humility and obedience in others and these persons have found matter sufficient for them to make a breach of the Churches Peace in other points besides Ceremonies 2. As to that Objection that the allowing any Authority for the appointing such things in the Church will leave its power in a boundless and unlimited state if this was of any force it would equally oppose all other commanding Authority in every superior relation in the World And as secular Rules have Authority to make Laws for the Peace and Order of Kingdoms but not to exercise oppression nor to change the nature of Good and Evil nor to make any divine Precepts so Rulers in the Church are allowed to direct and appoint what tendeth to good order and decency but may not deliver any thing as Gods command which is not nor alter any of his Precepts and Institutions nor to enjoin things needlesly burdensom How the allowing some Ceremonies in the Christian Church is a quite different thing from the reducing the Ceremonial law of the Jews hath been shewed in the first Section of this Chapter Wherefore I now come to examine the Scripture evidence which some plead against Ecclesiastical Rites and Constitutions 3. Obj. 1. The sin of Nadab and Abihu for which fire came out from the Lord and devoured them was their offering strange fire before the Lord which he commanded them not Lev. 10.1 2. And this is supposed by them who urge this Objection to be only an outward rite or circumstance of worship in making use of that fire in the service of God which was not enjoined and about which he had made no determination Ans 1. Cypr. Ep. 73. de Vnit Eccl. It was much more truly acknowledged of old that the sin of Nadab and Abihu was that what they did was Dei traditione contempta Iren. adv Haer. l. 5. c. 44. in despite of what God had declared to the contrary and therefore their sin hath been frequently parallel'd with the sin of Corah Dathan and Abiram And whereas the Scripture declareth their sin to be a doing that which God commandeth them not that Phrase in the holy Scriptures which I commanded them not doth not denote gods having enjoined nothing about that particular action but ordinarily by a Meiosis intimateth Gods having severely prohibited it Thus God declared their building high places of Tophet and of Baal to burn their Sons and their Daughters to be things he commanded them not Jer. 7.31 Jer. 19.5 and the same expression is used concerning committing Adultery with their Neighbours Wives and speaking lying words in the name of the Lord Jer. 29.23 and concerning the serving other Gods and worshipping the Sun Moon and the Host of Heaven Dent. 17.3 all which things were vehemently forbidden in the Law of God Wherefore some have thought that the sin of Nadab and Abihu consisted in Offring strange Incense Fag in loc which God had expresly forbidden Ex. 30.9 Which opinion is declared by Fagius and doubtless this was the judgment of Josephus though the ordinary Copies of Josephus express it to be their Offring other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacrifices than Moses had commanded Joseph Ant. l. 3. c. 10. but that it should be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Incense is manifest by comparing Josephus with the Hebrew and the Septuagint Others have observed that before that time God had appointed Aaron only and not his Sons to offer any incense unto him and therefore it might be an act of great presumption in them and when Corah presumed to invade the Priests Office to offer incense botht he Samaritan Version and the Septuagint reading the Hebrew with a little variation of the points in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Num. 16.37 called that which he offered strange fire And some others have thought them so boldly irreverent as against the command of God to thrust themselves into the holy of holies This is collected by some of the Jewish Doctors from Lev. 16.1 2 3. and is admitted by Junius Jun. in Lev. 10.1 4. Ans 2. But admitting that their sin consisted in making use of that fire which God did not allow we must further assert with Munster that God having caused fire miraculously to consume the Sacrifice uon the Altar Lev. 9.24 and commanded that the fire upon the Altar should be continually burning to wit for the use of Gods service and should never go out Lev. 6.12 13. their offering other fire was an opposing of Gods command For if any should imagine that when God had commanded incense to be offered which must be offered with fire he did leave it undetermined what fire they should make use of and that in this case the choice of any sort of fire because it was not commanded was a grievous sin this would represent the holy and righteous will of God as contradictory to it self and as inevitably forcing the Priests to be guilty of sin because upon this unreasonable supposition their offring incense with fire which was their duty and commanded of God must necessarily be accounted a sin and displeasing to God And if such positions were admitted they will bring after them a numerous train of manifest absurdities and contradictions as that the Priest ought as God had commanded to burn wood upon his Altar but might in no wise make use of any sort or kind of wood to that purpose because God had not particularly enjoined it and the like may be said of the kind of Bread and Wine in the Lords Supper and of divers other things under the time of Christianity 5. Obj. 2. God commanded Deut. 12.32 Whatsoever I command you observe and do thou shalt not add thereto nor diminish from it Ans 1. That these words do properly condemn on the one hand superstition of the making any thing a part of Religion and the Law of God which indeed is not and on the other hand want of Religious reverence in neglecting obedience to what God had enjoined and commanded But that divers things referring to the worship of God were allowably under the Jâ—â—â—sh despensation ordered as matters 〈…〉 expediency by humane prudeâ—â—◠〈◊〉 â—â—ve in a former Section given suâ—â—â—◠〈◊〉 â—â—â—â—mony and if such appointment 〈…〉 been
Lord besides Jesus Christ and from that from which its promises tend to secure us the curse and wrath to come and thereby from Hell and Death But it was S. Peters Doctrine that we should obey every Ordinance of man for the Lords sake as free Conf. Ch. 20. Sect. 4. 1 Pet. 2.13 16. And it was truly expressed in the Assemblies Confession That they who upon pretence of Christian Liberty shall oppose any lawful power or the lawful exercise of it whether it be Civil or Ecclesiastical resist the Ordinance of God And as for those strange spirited men who account the practising things indifferent to be the worse because they are enjoined they are guided by such dangerous Principles of false imaginary Liberty as would teach Children and Servants that things otherwise lawful are sinfully performed when they are commanded by their Parents and Masters 8. Ruth Introd to Doctr of Scandal But Mr. Rutherford objecteth that the nature of things indifferent are not capable of being enjoined by a Law For saith he what wise man will say the Church may make a law that all men should cast stones into the water or as he in another place instanceth that a man should rub his beard Whether these and other such like words proceeded from gross mistake of the Question about things Indifferent or from wilful misrepresentation thereof to please the humours of scornful men I cannot affirm For things called Indifferent in this Question are not such as can tend to no good but are a mispending time when purposely undertaken as a designed business and enclude also such a levity and vanity as is inconsistent with gravity and seriousness and much more with Religious Devotion But the things here called matters indifferent are such where many things singly taken are in their general nature useful but because no one of them is particularly established by any Divine Law the appointing any one in particular is called the determination of a thing Indifferent because some other might have been lawfully appointed Thus the use of one special form of Prayer prescribed not condemning all others as unlawful is the use of an indifferent thing to an useful end And the ordering some proper Hymns or Psalms of praise for the glorifying God and decent gestures of reverence in Gods service and the appointing a fit translation of the Bible for publick use and a particular visible sign of Christian profession are things of good use but are called Indifferent because these particular things are not so established by Divine Precepts but that some other Prayers Hymns Gestures Translation or token of profession might have been without sin and breach of any particular divine commands chosen and appointed in the Church and the like may be said of other things So that such things as these which may manifestly have a profitable use where they are observed without misunderstanding and prejudice but are no special matters enjoined by any Divine Laws immediately given from God himself are the most proper and most accountable matter for Ecclesiastical Laws and Constitutions and are fit to be ordered by those who are invested with Power and Authority especially when the particular things so established may be peculiarly recommended upon good considerations of Antiquity or manifest usefulness 9. But some have further Questioned whether things concerning the Church and the order thereof may be established by secular Sanctions the transgression of which is attended with civil penalties This Authority hath been exercised by the most Religious Kings and Rulers of Israel in the Old Testament who were therefore commended in the Holy Scriptures and also by the Christian Emperours as appears by their Laws in the Codex and Novellae and by divers Kings of our own and Foreign Nations in former times it is acknowledged by the Articles of our Church Article 37. and by the Doctrine and practice of the ancient Church is established by our Laws and hath been defended by divers good Writers concerning the Kings Supremacy in Causes Ecclesiastical But some there are both at home and abroad joining herein with the Spirit of the Anabaptists who have undertaken to deny the lawfulness of any such proceedings under pretence of advancing Christianity thereby and of pleading for due liberty in matters of Religion but their grounds and reasons on which they build are not strong enough to bear the weight they lay upon them 10. For they who tell us that the use of such civil Laws and penalties tendeth to declare that the motives and arguments of the Gospel are weak and insufficient to recommend the Christian truth and preserve the order of the Church without the help of the secular power do seem not to consider that Treasons Murders Adulteries Thefts and Perjuries with other great crimes are vehemently prohibited by the Precepts of Christ and yet are upon good grounds punished by the power of the Sword which is also Gods Authority not because of any insufficiency of the arguments propounded by the Doctrine of Christ but because the corruptness of many mens Spirits is such that divers persons are prone to overlook the most weighty motives and arguments which are of an Heavenly and spiritual nature when they are more affected with sensible things of much less concernment 11. And as for them who say that all temporal laws and penalties about Church matters will never make men truly Religious but may make them Hypocrites and cause them to profess and practice what they do not heartily approve this is manifestly untrue for though I grant that these means have sometimes accidentally this ill effect upon some men yet even Laws ad Penalties rightly dispensed are a proper and effectual means in themselves to make men seriously and rightly Religious Aug. Ep. 48. This effect as S. Augustine upon his own knowledge declareth they obtained both in his own Church and divers other African Churches where many of the Donatists from thence took occasion seriously to consider and embrace the truth and rejoiced that by this means they were brought to the right knowledge thereof And thus all well-ordered Government in a Realm or Family the encouraging what is good and the discountenancing errours prophaneness and all disorders by great men or others may have this accidental ill consequence upon some men that it may occasion them hypocritically to pretend to be better than they are out of affection of applause and designs of advantage yet these things being duties as the Magistrates care to promote Religion is also they ought not to be neglected because they may possibly be abused 12. And whereas some urge that in the Apostolical times which were the best there were no secular sanctions or outward penalties used in matters of Religion they might also have observed that Kings and Emperours were then no countenancers favourers nor yet Professoes of Christianity which is not to be a pattern for succeeding times when it must be esteemed a blessing to the Church
Cens c. 11. And Bucer in his Censura declareth it to be an ancient and simplex ritus apure or innocent Rite and that he judgeth the use thereof to be neither indecent nor unprofitable 17. I know there are some who think their own apprehensions so much above all others that they are no otherwise moved by testimonies which are produced against them than to express their censures Altar Damasc c. 10. p. 830. and sometimes their contempt o◠the most worthy Writers and on this manner doth Didoclavius deal with the testimony of Bucer which I now produced saith he it is frigida diluta censura nec satis expendisse videtur it was his dull and weak judgment about this matter and he did not seem to have considered what he wrote But let not such think that their authority is of any value to be put in the balance against the Primitive Church and so many reformed Churches and Writers and therefore as there being no just cause from the consideration of this rite it self and the use thereof to condemn it the censure of such persons is unjust and uncharitable and the dislike of others who are more modest in their opposition is also groundless SECT III. Of laying on hands in Confirmation THis Imposition of hands is the more opposed Didocl Altar Damasc c. 5. p. 359. Except of Presbyt p. 29. because of those Declarative words in the Prayer used at Confirmation Vpon whom after the example of the holy Apostles we have now laid our hands to certifie them by this sign of thy favour and gracious goodness to them The Non Conformists here will neither allow that the Apostles practice should be accounted any example for laying on hands in Confirmation nor that this sign may be used to certifie Gods grace and favour which seemeth say they to speak it a Sacrament 2. Wherefore we are first to consider what Warrant this imposition of hands in Confirmation may claim from the practice of the Apostles We read Act. 8.15 17 18. that after Philip had baptized at Samaria by the Apostles prayer accompanied with imposition of hands they received the Holy Ghost and the same is related concerning the Disciples at Ephesus Act. 19.6 Here we have an Apostolical practice evident that they imposed hands and prayed and thereupon the Holy Ghost was received It is indeed acknowledged that in those instances there was a visible and miraculous testimony of the presence of the Holy Spirit by speaking with Tongues c. but the chief blessing of Gods Spirit consisteth in the inward Graces of the Spirit which were not peculiar to that time and that the obtaining the strengthning grace of the Spirit was in an especial manner designed by the Apostles imposition of hands is declared by Irenaeus Iren. adv Haeres l. 4. c. 75. Aug. Tract 6. in Ep. 1. Johan and it was justly esteemed by S. Austin that the Holy Ghost is here received where no miraculous gifts are bestowed but the gracious dispositions of love peace and unity are entertained And prayer especially the most solemn Prayer of the Bishop or chief Officer of the Church joyned with imposition of hands which was a testimony of peculiar benediction used by dying Jacob and others under the Old Testament and by Christ and his Apostles under the New is a means to obtain this blessing to such who are disposed and qualified for the receiving thereof but that those who indulge and give way to their corruptions and passions as the Corinthians did by their divisions could not receive the increase of the grace and strength of the Holy Spirit by the Apostolical imposition of hands is also asserted in the place above-mentioned by Irenaeus And if any persons will contend that the imposition of hands now received in the Church cannot be a practice according to the example of the Apostles because in those times the Holy Ghost was oft miraculously received which cannot now be expected he may as well assert that the imposition of hands for Ordination is not continued in the Church from the example of the Apostles because then the Holy Ghost was sometimes extraordinarily given thereby or that our praying and preaching is not a doing that for which we have the Apostles for an example because we cannot by them expect such wonderful gifts as sometimes were conferred under the Apostles doctrine and by their prayer 3. And by the searching into Antiquity we may discern the general use of this Imposition of hands in the Church as from the Apostles When the Apostle Heb. 6.2 speaketh of the Foundation of the Doctrine of Baptisms and of laying on of hands the ordinary exposition of the Greek and Latine Fathers refer those words unto Confirmation and in the same sense are they understood by Calvin Beza Illyricus and many other Protestants Eusebius ralateth a story Eccl. Hist l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein Confirmation was used under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 while S. John was yet alive and Cornelius noted it as a defect in Novatus the Schismatick that he never obtained Confirmation from the Bishop for receiving the Holy Ghost which he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eus Hist l. 6. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as his words are related in Eusebius Tertullian in his short account of the Rites of the Church Tertul. de Resur Cam. c. 8. De Baptism c. 8. after he had mentioned Baptism expresseth Confirmation in these words Caro manus impositione adumbratur ut anima Spiritu illuminetur and in his Book De Baptisma saith that after Baptism is used imposition of hands calling for and inviting the holy Spirit by that benediction Cypr. Ep. 73. S. Cyprians testimony is yet more full who saith that for those whom Philip baptized that which lacked was performed by Peter and John by whose prayer and imposition of hands the Holy Ghost was invocated and poured forth upon them which also saith he is now practised among us that those who are baptized in the Church are presented to the chief Officers of the Church that by our prayer and imposition of hands they may obtain the Holy Ghost and may by Confirmation attain to the highest Order of Christians or signaculo dominico consummentur S. Ambrose speaketh of Confirmation Amb. de Sacr. l. 3. c. 2. Hieron adv Lucif Aug. Cont. l. 3. c. 16. l. 5. c. 23. in Psal 130. that the holy Spirit is thereby obtained by prayer S. Hierom approveth it for Apostolical and S. Austin in divers places defendeth the practice hereof with relation to the Apostolical imposition of hands and for the receiving the Holy Ghost even when the miraculous gifts of the Spirit were no more communicated and this imposition of hands was enjoyned by the ancient Council of Elvira Conc. Elib c. 38. unto them who being baptized in case of necessity did afterwards recover their health And therefore this practice of the
that such Confirmation with Imposition of hands might be restored 9. But it remaineth to be inquired how the Church can certifie the persons confirmed by the sign of Imposition of hands of Gods favour and gracious goodness towards them For the answering of which waving other considerations I shall observe two things First that as this imposition of hands is a testimony of admitting persons to a higher rank of Christian Professors who ratifie their baptismal Covenant by their own action intimating also an approbation of this profession it includeth the power of the Keys whereby the Officers of the Church are enabled by Gods authority to declare particularly his favour and gracious goodness to them who embrace the conditions of Christianity and to direct them thereunto and to this purpose was Imposition of hands on the Penitents at divers times used in the ancient Church And to testifie Gods gracious acceptance either by our words or actions of mens undertaking the exercise of Christianity is a thing greatly different from the tendering the divine grace of Gods Covenant as exhibited by any sign as a means to convey the same which is the proper nature of a Sacrament 10. Secondly This Imposition of hands is a sign of a Benediction in Gods name from the Officer of Gods Church The Levites and especially the Priests under the Law were required to bless the people in the name of God Deut. 10.8 1 Chron. 23.13 which blessing was performed in a way of benedictory prayer or supplication Numb 6.23 and this blessing in Gods name was a testimony of Gods giving his blessing to them supposing them not to render themselves uncapable thereof Num. 6.27 The external testimony of their general blessing all the people Targ. Jonath in Num. 6.23 was most probably by lifting up their hands towards them as is declared by one of the Chaldee Paraphrasts and is observed by Baronius Baron Annal Eccl. An. 34. n. 220. and we have an instance of this Rite attending the Priestly benediction Lev. 9.22 and our Saviour made use of the same Luk. 24.50 But in their solemn particular benedictions in the Old Testament they used Imposition of hands of which we have an example Gen. 48.14.16 in Jacobs blessing the Sons of Joseph this Rite was also used in their Ordination of their Elders and the constant use hereof in the particular benedictions by persons of great eminency among the Jews is reasonably esteemed the cause why the Jews brought little Children to Christ that he might put his hands on them and pray Mat. 19.13 Gret in Mat. 19.13 And from the frequent practice of this Rite Junius and Tremellius have ventured to admit a Paraphrase into their Translation concerning the Priestly benediction wherein they express the use of Imposition of hands in Num. 6.27 which can only be allowed concerning particular benedictions The end and design of imposition of hands in benediction 〈…〉 voc 〈◊〉 Jâ—n in Num. 6. c. 7. is declared by Ravanellus to be in testimony of the help favour and grace of God to be given to him who receiveth imposition of hands and Junius saith by this sign they were to testifie to the people Gods grace which are Phrases much like those in this Prayer at Confirmation in our Liturgy Yet this Rite was only a sign of Gods favour in this use with respect to the Benediction or Prayer for that person supposing and hoping him to be duly qualified for the receiving the benefit therein desired and therefore is of no Sacramental nature 11. Now â—lessing including nothing Ceremonial and peculiar to the Law and the Ministry of the Old Testament is very suitable to the Gospel which is in an especial manner a Dispensation of Blessing And this benediction or praying 〈◊〉 for Gods blessing was the 〈…〉 designed in this Apostolical 〈◊〉 of hands with prayer and from their time this use hath been continued in the Christian Church as hath been shewed and it would be a strange unreasonable and uncharitable thing if those who come to renew their baptismal Covenant might not receive the Churches blessing in Gods name with prayer for their Christian growth and perseverance And the dignity of Office in the Church chiefly giving authority to bless according to that rule of the Apostle Heb. 7.7 without all contradiction the less is blessed of the greater this solemn benediction at Confirmation hath thereupon been justly reserved to the Bishop or chief Officer of the Church by whom alone it was performed in the time of S. Cyprian and S. Hierom. 12. Confirmation in our use thereof is called by Bishop Whitgift Bishop Whitg Defence p. 785. Eccl. Pol. l. 5. Sect. 66. The Bishops benediction by laying on of hands by Mr. Hooker This special benediction the Rite or Ceremony of Confirmation and when Confirmation was restored in Scotland in the fourth Article of the Assembly of Perth it was declared concerning children who had been catechized that the Bishop should bless them with prayer for the increase of their knowledge and the continuance of Gods heavenly grace with every one of them And the ancient Confirmation was accounted a Benediction by Tertullian Tertul. de Bapt. c. 8. Conc. Eliber c. 77. and a Benediction of the Bishop by the Council of Elvira And since the Gospel-dispensation is a Ministration of Blessing and the great blessing of the Gospel is to receive the promise of the Spirit Gal. 3.14 This benedictory prayer upon a solemn occasion for the grace and strength of that Spirit was suitably accompanied in the practice of the Apostles and the Christian Church with the ancient and proper token of benediction the Imposition of hands 13. Presbyt Except p. 29. But it hath been urged that the Articles of our Church declare imposition of hands in Confirmation to be a corrupt imitation of the Apostles practice and that Confirmation hath no visible sign appointed by God Artic. 25. and therefore Imposition of hands cannot therein certifie children of Gods favour and gracious goodness towards them and thus contradictions are injuriously imposed upon the Church The words of the Article to which they refer are these Article 25. Those five commonly called Sacraments that is to say Confirmation Penance Orders Matrimony and Extreme Vnction are not to be counted for Sacraments of the Gospel being such as have grown partly of the corrupt following of the Apostles partly are states of life allowed in the Scriptures but yet have not like nature of Sacraments with Baptism and the Lords Supper for that they have not any visible sign or Ceremony ordained of God The sense of the former part of which words is That the Church of Rome accounting Confirmation Penance Orders and Extreme Vnction for proper Sacraments of the Gospel their errour herein proceedeth from their corrupting those things which were practised by the Apostles but their esteeming Marriage to be a Sacrament is a mis-representing a state of life allowed in the