the Government Apostolical and necessary or only Prudential brought in by the Church and not repugnant to the Holy rule or only as the Bishops are impowered and Commissioned under the King being here established I see not how we can without sin refuse a peaceable compliance with it Sect. 56 And I have reason to hope such a compliance in a good measure because those learned Brethren who though in their Proposals to His Majesty they desire that Chancellors Arch-deacons Commissaries c. as such may not pass any censures purely Spiritual yet when they say only as such it may intimate they would not deny them under another notion as Commissioned under His Majesty to do so These Brethren I say add this But for the exercise of Civil Government and this by their words there may seem to include the acts of Government in the Church and ecclesiastical Causes so far as the Censures are not purely Spiritual coercively by Mulcts or corporal penalties by power derived from Your Majesty as Supreme over persons and things ecclesiastical we presume not at all to interpose but shall submit to any that act by Your Majesties Commission Were indeed these Considerations well weighed they would do much to a peaceable obedience Sect. 57 Except Partic. 7 7. I know but one material exception more referring to this charge that The Bishops take too much upon them And that is The matter of Ordination and now the Re-ordination for thus it is excepted The Bishops some of them do assume sole power of Ordination and Jurisdiction to themselves And now it is farther urged as unsufferable that upon their re-establishment they require a Re-ordination of all those who during the late Confusions were ordained only by a Presbytery Sect. 58 In answer to the business of a Superior ordo c. enough is already said But to the matter of Ordination and Re-ordination I say Answ 1 1. The Question is not what some challenge to themselves but how far we may yield in the thing that is challenged without sin If some challenge too much let them answer that but if we may without sin take from their hands that which we can legally have from no others I see not why we should in the least scruple to take it That Their hands are Necessary and that none can be regularly ordained without them is the Judgement of none of the least or lowest in the Church who think the Scripture speaks clearest on their side also For Though Timothy had the (h) 1 Tim. 4 14. Imposition of Hands of the Presbytery yet it is expressly said that he had (i) 2 Tim. 1.6 Pauls too and he not acting as one of them but under a distinct notion as the words if well weighed do more than intimate for whatsoever that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was which was given by that Laying on of Hands whether the extraordinary gifts of the Spirit usually in those dayes by the (k) Act. 8.17 18. Apostles hands or the Gift i. e. Authority of Ministery whether of a Bishop or Evangelist it matters not whatsoever I say the gift was it seems to be conferred (l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chiefly by the hands of Paul and referred to the hands of the Presbytery (m) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but as assistants or associates with him But those texts seem to be more express where not only the Deacons were made by (n) Act 6.6 the sole hands of the Apostles but also in the ordaining of Presbyters we read that Barnabas and Paul those Apostles (o) Act. 14.23 did ordain Elders in every Church as they went we read not of any other hands with them St. Paul also layes this charge on Timothy (p) 1 Tim. 5.22 Lay thou hands suddenly on none intimating an act wherein he only was concerned for if there were other Presbyters or a Presbytery at Ephesus and they necessarily to joyn with him in every Ordination why is the charge only given to him why not the same caution urged on them And in that clause (q) T it 1. ◠For this cause left I thee in Creet that Thou shouldest ordain Elders in every City we see Titus infallibly left with authority to do this but we read not of any others appointed with him If any object He was an extraordinary Officer and Evangelist This signifies little for whatever he was he was an Apostolical person and for that time at least seated at that place for the particular Government of that church to perform not an extraordinary but a work of standing use in the Church the administration of an ordinary and perpetual Ordinance And why then in such a work he may not be conceived to act as a settled ordinary Officer I see not This we are sure of That Ordination was not given in those dayes without the hands of an Apostle or an Apostolical person We are not sure that it was not sometimes without the hands of the Presbytery Upon these grounds these learned and conscientious men judge a Necessity of the Episcopal or Apostolical hands though not excluding yet withal not necessarily requiring the hands of other Presbyters Sect. 59 On the other side that The Hands of Bishops are lawful in this work is granted so far by those who urge the greatest necessity of the Presbyterial Ordination yet excude not the Bishop See Jus Divin Minist Evang. 2. part who on their judgements ceaseth not to be at least a Presbyter and the Name of a Bishop doth not with them take away his interest of a Presbyter in Ordination nor nullifie the Orders because his Hands were in them Now then if we may but lawfully take it at the Bishops hands if it be required to be had from them alone though it should be supposed somewhat irregular and we can have it no other way without the violation of the Laws in being suppose they should sin in assuming that only to themselves which should be done joyntly with others yet we should not sin in taking it of them because they unquestionably have a power though possibly not the sole power Sect. 60 2. It is objected only Some Bishops challenge to themselves c. Now the matter is not what some particular men challenge but what the established constitution is It concerns not us to be of the same judgement with every particular Bishop but to obey them in that place where the Laws have set them and in that authority wherein the Constitutions of this Church have invested them Now the Laws of our Church give no such power of sole ordination nor doth any Bishop that I know or have heard practice it The Dean and Prebends were of old I doubt not accounted a standing Presbytery to the Bishop and the (r) Can. 31. Presence of four of these are expressly required to every Ordination viz. The Dean Arch-Deacon and two Prebendaries at least or in the necessary absence of them four other
in convenience there may be in this I cannot imagine 4. Sect. 84 Yea we shall find some foot-steps of such a thing as a repeated Ordination and a New Imposition of Hands in the Scripture practice too which will prove it lawful and in some cases convenient as when a man is sent to a new place and in a new particular Mission though he were in the Ministery before It is not only my notion but having communicated my thoughts I have met with divers of the same judgement in this and have since seen this Argument gathered up together in its full force by (k) Humph. of Re-ord Sect. 1. p. 6. Sect. 4. p. 30. Master Humphreyes It is evident That St. Paul was made a Minister and an Apostle by Christ himself who saith (l) Act. 26.16 17 18. I have appeared to thee for this purpose to make thee a Minister And now I send thee to the Gentiles to open their eyes Here he was made a Minister and had the office of Apostleship conferred upon him This he stands upon (m) Gal. 1.1 Neither of man nor by man but by Jesus Christ This he pleads as his undoubted call when ever he is called in question He is now then estated and invested in this office and function Yet we may well conjecture and some think it cannot well be denied that Paul was confirmed in this Ministery by the imposition of the hands of Ananias (n) Acts 9.17 18 20. with Acts 22.14 15 16. who put his hands on him and he then was filled with the Holy Ghost was baptized and then went and preached But clearly after this we find him again (o) Acts 13.3 Separated to the work of the Gospel by Prayer and laying on of hands With him take his Companion Barnabas it is clear He was (p) Act. 11.22 sent forth before by the Church at Jerusalem and it is not probable that He so famous a Minister should be in such a work without Ordination yet He also with Paul in the forenamed place hath a New Ordination Separate me Barnabas and Saul said the Holy Ghost to the work whereunto I have called them And they did so (q) Acts 13.1 2 3. When they i.e. Niger and Lucius had fasted and prayed they laid their hands on them and sent them away They were called now to go upon a special Mission to preach the Gospel at Seleucia Cyprus Salamis Paphos c. and are sent out by a New Ordination And the same reason shall justifie persons that submit to a Re-ordination now which may be given of the Imposition of hands upon those two who without controversie were in the Evangelical Ministery and their office before There was indeed the special command of the Holy Ghost true but the Holy Ghost commands nothing to be done but the thing it self hath its proper reason and end To give them the Ministerial or Apostolical office it could not be for that needed not they had it already But it was to send them out to a particular work to give them a just repute in the places to which they were sent to put a due valuation upon them that they might be received as the Ministers of God and Apostles of Christ And upon the same reason or the like thus far infallibly may any conscientious Christian submit to the required Re-ordination though he still stand upon his former Ministery as valid in foro Dei and all his former Ministerial acts by vertue thereof good and valid too yet as the case stands with us in England wherein the Laws suffer none to exercise their Ministery unless ordained or at least allowed and licensed by the Bishop and wherein many will not some perhaps out of conscience cannot suppose it their weakness hold him for a true lawful Minister otherwise at least not a Minister of the Church of England He may I say considering these cases submit without sin and for these reasons take this new Ordination That he may have both a full and free authority from the Laws to exercise his Ministery and that he may be received as an allowed Preacher a Minister legally sent as to the exercise of his function with freedom acception and success with those among whom he is placed Before I leave this instance 5. Sect. 85 What if I should adde this which I look not upon as an idle conceit but a rational conjecture of (r) Humph. of Reord Sect. 1. p. 7. the forenamed Author gathered from this new Imposition of hands on Paul and Barnabas That if a Minister have a call to a new place or a new special work though there be no necessity of it yet he lawfully may have a peculiar Ordination to that place and work so far that if the hands of a Bishop and other grave persons were laid on him afresh with fasting and prayers for Gods blessing on him in the same no man can rationally judge that in so doing either the Bishop or himself should be involved in any guilt of sin 6. Sect. 86 But as to our case Those who are called to the Evangelical Ministery so they are and so they judge themselves to be who have been ordained by the Presbytery are obliged for a (s) 1 Cor. 9 16. Necessity is laid upon them to preach the Gospel and to administer the Ordinances of Christ to that Congregation where they are placed leave and liberty they may have to do this if they will thus far submit to the Episcopal authority Now sure I am that Woe is unto them and they sin if they do it not where they may have leave and liberty but I am not sure they should sin if they should submit to this Episcopal Ordination superadded to their former that they may have liberty and authority to exercise that Ministery in this Church which they have received Nay very probably yea I think infallibly they should not sin in this but should sin certainly if they would rather lay down their Ministery and forsake their work and standing than submit to this Ordination required Now then whether it be fit to commit a certain sin such as laying down our work and the exercise of our Ministery upon the doubt or fear of but a supposed sin in taking a new Ordination which is in this case but a Confirming of us in our Ministery let any serious considering man judge 7. Sect. 87 Yea it seems not only a thing lawful that may be done but according to our present state if required a duty that must be done upon the account of that Obedience which the Gospel requires (t) Rom. 13.1 5. in every soul to the Higher Powers and this For conscience sake and to (v) 1 Pet. 2.13 14 15. every Ordinance or Politie among men for that I conceive is the genuine meaning of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Apostle Whether to the King as Supreme or to other Governours commissioned by him for the Lords sake
no less if I did any thing to satisfie conscience in these scruples than to shew that if His Majesty and our undoubted Governours under Him should not yet see reason to alter the establishment we are all bound to obey and conform and that notwithstanding any thing in these exceptions we lawfully may do so as far as in our places the Laws and Constitutions require that we should Sect. 2 And now what remains but that I passionately intreat for Peace and Obedience We have been divided and we have contended long enough O let the Peace of the Gospel be precious in our eyes and let us by this evidence that we indeed obey the Gospel of Peace The way to Peace is not to consider what our Rulers should do or how far they should yield to us but what we should do our selves if they mistake their errors in Government will not excuse the sin of our disobedience Let us do our parts and if we have not the wished for Peace the fault will not lie at our Doors yea let us do our parts and we shall have Peace Would we be conscientious in our obedience the Powers of Hell cannot be able to divide and ruine us The wounds of the Church have been too long open This is all that we can do to close them O let the tears of the Mother have some effect upon and draw some pity from the hearts of her children if we unite not she must expire Unity and Peace is the best fence to the Vineyard of God let us obtain and maintain this then shall neither the Wild Boare of the Forest be able to lay her waste nor the subtile Foxes within pluck off her grapes or destroy the Vine It is within reach we may have it if we will our selves and that only by our obedience and ready submission to the Publick establishment Never look for Peace in this nay not in any Church if the members may refuse to obey while ever they see any thing which they judge fit to be altered in the Government But though something there may deserve an alteration yet if it be not altered because those to whom that power belongs and they only are judges see it not convenient because the benefit of alteration possibly may not countervail the mischief of a change and lawful to be obeyed The Peace of the Church must oblige us to obedience Such is our case at present in reference to the established Episcopacy it is that only Government which our Laws acknowledge that which they oblige us to conform to and wherein it hath been cleared there is nothing but what a conscientious Christian may lawfully submit to O then for the Lord-sake for the Churches for Peace for Conscience sake let us obey Let me for a close of this Chapter and Argument but propound these four things to be seriously weighed and considered 1. Sect. 3 If the Episcopacy established be indeed so contrary to the Word of God and the Primitive pattern as is suggested and some pretend that it is altogether unlawful to submit to it or exercise our Ministery under it according to the Laws thereof it cannot be avoided but that we must charge the whole Ministery of England that continued in their publick stations and exercised their Ministery according to the publick Rules of this Church ever since the Reformation till these late confusions to have lived in manifest sin and to have been guilty of a sinful compliance with corrupt men against the interest of Jesus Christ And what an uncharitable and unchristian judgement would this be What! all those famous Champions some learned Writers by their Pen maintaining the Truth of the Protestant and Evangelical cause against the Romish adversary Many Holy Confessors Glorious Martyrs who were not afraid to lay down their lives at the Stake and by their Constancy shewed their Courage who for the Testimony of Jesus (a) Rev. 12 11. loved not their lives to the Death Some of these were Bishops themselves Others not only submitting to but acting in this Government All exercising their Ministery by vertue of their Call by these hands And yet it will be a strange Censure all guilty of manifest sin in their very Calling in those Actings Ministery and Preaching which yet God was pleased to honour with the glorious success of the happy conversion of so many souls to God Hath this been the sad fate of Poor England that among all the Reformed Churches she only hath never had till of late any Publick Ministery but such as have been guilty of manifest sin in their very Calling and whole exercise of their Ministery God forbid 2. Sect. 4 Upon the same ground if those principles be good it must follow also That all those Christians which attended on that Ministery and did communicate in the worship established howsoever otherwise they made it their care to serve God in righteousness and holiness all their dayes must be concluded to live in manifest sin even in their hearing and attending upon and communicating with this Ministery which was only exercised according to the Laws of this Government and that none were pure or worshipped God aright but such as drew off from our Church and separated themselves from our Communion And now whether in this we shall judge righteous judgement I shall appeal to all the sober spirits and godly-wise in the Land 3. Sect. 5 If upon the fore named causes men shall still account it unlawful and therefore refuse to conform to the Government and to obey the Laws established What a wide door must there needs be open to an unavoidable and perpetual Schism in this poor Church Our Governours judging that they are bound as indeed they are to preserve the honour of the establishment and the Laws in their vigour and too many thinking that they are bound when yet indeed they are not to oppose or withdraw or suffer rather than obey And what a bane this will infallibly be to Piety as well as Peace we need not search very deep to Devine too sad experience will too soon be a manifest conviction 4. Sect. 6 And what is not of the least or lowest consideration How many good and pious and tender Christians through this mistake will be unavoidably exposed to sufferings and miseries when they have sucked in and are possessed with these dividing principles it is no difficult matter to foresee when the Laws are not Bruta Fulmina but have an armed power to force obedience and to punish the disobedient And howsoever therefore some may resolve willingly so to suffer and may triumph and rejoice in their sufferings yet He that would have real ground of joy had need first look well to the cause of those sufferings (b) 1 Pet. 4.14 16. If indeed ye suffer for Righteousness sake happy are ye The Spirit of Glory and of God resteth upon you and even these will be a Crown of Glory and a Diadem of Beauty upon your heads
space of 1400 yeares the Churches have had their stinted Liturgies There we [i] ibid. c. 4. answ to object 8. find Cyprian Ambrose Chrysostome Augustine all acknowledged to allow some to have devised and composed such Formes There we read of [k] ibid. c. 7. Arg. 6. Petrus Diaconus and others sent from the East to Rome in their book to Fulgentius and other Bishops of Affrica rehearsing a Prayer of Basils Liturgy which they say almost the whole East frequented There we are told [l] ibid ex Clem. l. 8. Constit Apost cap. 16. the Sursum Corda lift up your he arts and the peoples answer We lift them up to the Lord were anciently in use if not even from the Apostles times And though divers passages speak those Liturgies under the name of Basil Chrysostom c. to be of a later date yet that divers things in them were of antient use in the Church and that such particular Actions Passages and Rites as the Deacons [m] ibid. c. 7. answ to obj 3. Oremus Attendamus Let us pray Let us attend c. and then the Reader beginning c. do argue that there was some publick Liturgy Formes and Rites in those early dayes And now having for the necessity of our obedience the command of the Church and State we live in for the warrant of our practice the Word of God and example of the Saints the Church in the Primitive times among whom we find the footsteps of several Liturgies with many of the same particulars as in ours of which more hereafter for which we might preduce a cloud of witnesses I can see no reason why it should be a sin in us more than in them to observe such a practice Sect. 22 Formes in the Reformed Churches Nor is a Forme strange to but approved and used in the Reformed Churches in these later dayes The Bohemian which I reckon the first the French Dutch Geneva these three Presbyterial have one It would be long to site particular testimonies this one Mr. Ball will be instar omnium who not onely (n) Ball ibid. c. 5. answ to obj 7. doth acknowledge it but makes it his plea as a thing notoriously known even to the Separatists They those Separatists know saith he [o] ibid. c. 6. answ to obj 5. that all the Reformed Churches since the light of the Gospel began to shine forth unto the world until this day do allow and maintain the use of a stinted form c. Further if any man [p] Ibid. cap 7. answ 10 cbj 8. saith he desire an instance of their doings let him compare the Prayer which [q] Zepper de polit eccles l. 2. c. 4. Beza constantly used before Calvin opuse P. ec Eccles formulae Bez in Cant. Hom. 1. and after Sermon with the Geneva book of Common Prayer so that here we find the practice even of Geneva it self Obj. If any object these were not exacted of all Ministers at all times nor imposed but every one left free to use them or any other the like Sect. 23 Answ 1. I might return what [q] Ball. Ibid. Mr. Ball doth suppose this true which yet will not be fully proved yet this proves they did both use and allow such a practice though they enacted it not but Sect. 24 2. If they imposed not yet they never threw out a composed Liturgy when they reformed themselves they did not cast away all forms but reformed them and made them better Onely these Churches that of Scotland first then this of England writing after their Copy if that may be called the act of the Church which indeed was not but the actings of some men in it and who had no legal call to do it and I am not alone but many other truly Religious Spirits are of the same mind I shall give instance of one in this case beyond exception it was that well known well approved much respected Mr. Jam's Cranford the elder He in discourse sometime with me in Tunbridge while he lay here upon the account of health to drink our waters did tell me his manner of laying down the use of our Common Prayer That he used it as long as any who were suffered to enjoy their livings and when he laid it by having first vindicated it from the exceptions laid against it he declared That he would not have laid it down had not he been forced by the fury of a faction and if ever it should please God to give the liberty to use it again he would take it up with much more readinesse and joy then he laid it down These were his expressions as near as I can remember in his own words I am sure not at all varying from the sense of what he then spake but this by the way to shew that this was not the act of the Church but however England and Scotland were the only ones that ever I read of any setled Church who threw out an established setled Liturgy and owned none For the other reformed Churches whether they imposed their forms or no it is certain they did both use and allow the use of them Sect. 25 4. Shall I add the judgement of particular men Take one or two infallibly far enough from warping towards the Romish Superstitions In the Church of Geneva we have these two Calvin and Beza the passages cited before prove their judgements to have allowed them and Calvin we find not only for the use but for the binding of the several Ministers to the use of them His words are [r] Quod ad formulam precum valde probo utilla câ—ta exstet a qua pastoribus dis edere in functione non liceat Calv. Ep. 87. As for a form of Prayers I do very much approve of it that it be one certain fixed stated form from which it may not be lawful for the pastors in in their function to depart for our own even non-conformists One shall give testimony for all [s] Ball Tryal of grounds of separat c 7. ansar to obj 8. The Ministers to whom the use of the Common Prayer hath been thought most burthensome have from time to time expressed their liking and approbation of a stinted Liturgy that they like well enough of that councel which forbad vulgar Psalmes in the service of God and those forms of service which are not [t] Conc. Lacâ—ic Can. 59. Conc. Carth. 3. Can. 23. Conc. Milen Can. 12. Conc. Affric Can. 70. antea probata in concilio vel cum prudentioribus collata least happily some things against faith either through ignorance or want of consideration should be composed That they Never sought a razing of the Communion book but a filing it after the pattern of that care which former examples bad set them wherein they thought many things retained that might have been spared They have Evermore condemned voluntary separation from the Congregations and Assemblies or Negligent Frequenting of the publick
no transgression if no Law commanded them we were not bound to use them and to what purpose then should we make a stir and raise Disputes about them But 2. Suppose no particular Law or Act of Parliament to establish these in specie yet we cannot properly say they were forced if forced without Law for there was a standing Law an Act of Parliament in force untill 17. Car. 1. impowering the King to call together and commissionate the Bishops and Clergy to consult and determine about the affairs of the Church and this confirmed by the Royal Assent to be valid and binding So that if these things were Imposed by the Bishops so assembled with the Authority of the King we cannot call them illegal because they are clearly founded in the Law This therefore was no ground of dislike where the things Imposed are confessed not to be simply evil But § 6 2. They were disliked also saith he because the way of those things did cause men to suspect that somewhat worse was intended to be brought in by such preparations Here I cannot but take notice of the much want of Christian Charity that should be in men who study the interest of the Gospel and Religion It is not the property of Charity to be suspicious for as it c 1 Cor. 13.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thinketh i.e. plotteth or casteth no evil so it suspecteth none causelesly d Vers 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it believeth all things hopeth all things it believeth all good hopeth all good of our neighbour untill it evidently see the contrary It could not be well done to be suspicious of worse when the things enjoyned were confessed not bad Object But the way of those times did give ground of suspicion § 7 Sol. But what was the way of those times was it not in these very disliked things the Name and Form of an Altar the Rails Adoration c and these all acknowledged not evil in se and how then were they the cause of suspicion of worse of these we have this full expression e Baxt. ibid. For the Name and Form of an Altar no doubt it is a thing indifferent and the Primitive Churches used the names of Sacrifice Altar and Priest and I think lawfully for my part but Metaphorically as the Scripture doth 2. §. 8. Adoration and Bowing towards the East As to Adoration or Bowing towards the East c. hear again the same Mr Baxter f Baxt. ibid. §. 17. God who hath commanded us to express our minds in several cases about his worship as Profession of Faith Confession of Sins c. hath by that means made it our duty to signifie our consent by some convenient sign And the special sign is left to our own or our Governours Determination g Id. ibid. §. 18. And to this end and on these terms saith he among some other things there mentioned was Adoring with their faces toward the East used heretofore by Christians as a signification of their own mind instead of words This then also is lawfull in his judgment 3. As to Organs and Church-Musick §. 9. Organs and Musick the same Author speaks as much as is desired and thus far consonant to truth h Baxt. ibid. §. 22. He that hath commanded us chearfully to sing his Praises hath not told us whether we shall use the Meeter or any melodious tune to help us or whether we shall use or not use a Musical Instrument or the help of more artificial Singers and Choristers These are left to our reason to determine c. And again i Id. ibid. §. 45. The Organs or other Instruments of Musick in Gods Worship being an help partly natural and partly artificial to the exhilerating our spirits for the Praise of God I know no Argument to prove them simply unlawfull but what would prove a Cup of Wine unlawful so the Tune and Meeter and Melodie of Singing unlawfull But these things are but the particular practises of some certain places and if enjoyned yet not generally only in Cathedral and Collegiate Churches and Chappels We need not therefore busie our selves in Disputes of this nature when they are not nor are like to be matters of general imposition § 10 2. But the main of our enquiry is into those Ceremonies which are generally Imposed and by the Law required in all our Assemblies and these are of two sorts 1. One purely Civil though used in a sacred Action §. 11. Of the Ring in Marriage this is the Ring in Marriage What imaginable scruple can be in this I cannot divine Hear by Mr Baxter himself k Baxt. ibid. §. 23. In Civil Actions that are Religious only finally and by participation it is lawfull to use Symbolical Rites that are in their kind near of kin to Sacraments in their kind and may be called Civil Sacraments such as the sealing and delivering of Indentures or other Covenant-Writings the delivery of Possession of an House by a Key of the Temple by a Book and Bellrope of Land by a Turfe or Twig and of Civil Government by a Crown Scepter or Sword c. And again l Id. ibid. §. 43. For the Ring in Marriage I see no reason to scruple the lawfullnesse of it for though the Papists make a Sacrament of Marriage yet we have no reason to take it for an Ordinance of Divine Worship any more than the solemnizing of a Contract between Prince and People The Ceremonies of a Kings Coronation might as well be scrupled as those of Marriage c. The truth is I could never yet see any thing that had a shadow of reason against this use nor can I imagine what any sober Christian who hath not a mind to quarrel can have to say against the use of such a Symbolical Rite as the use of a Ring in such a businesse as Marriage I passe this therefore as not worth a Dispute But § 12 2. Other Rites there are enjoyned to be used in Actions purely Religious prescribed in the offices and parts of Divine Worship These are they which are the matters of most doubt and made the Subjects of the sharpest contentions and they are The Surplice Kneeling at the Lords Supper and the Crosse in Baptism For two of these we have enough yielded but the third stiffely opposed Let us examine them severally 1. §. 13. The Surplice justified For the Surplice I cannot but wonder what any rational man should in this make a matter of scruple when any garment of any colour is a thing perfectly indifferent by the confession of all and perfectly lawfull in genere to be worne and therefore if a particular garment in specie be determined and prescribed to some persons in some actions how should the use of that become unlawfull when the constant practice and custome of all times persons and places hath justified in some cases such a determination We never scruple the use
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Peace-offering An earnest and passionate Intreaty for PEACE VNITY OBEDIENCE WHEREIN An Impartial View is taken of the Chief Controversies among us as to Doctrine Government Liturgy and Ceremonies And it is cleared That the Differences are not so wide as by the Heats of men they seem to be Nor Any thing required but what may lawfully be submitted to by men of Humble and Peaceable that is Christian Spirits Designed Especially To perswade to a lawful Conformity a just and necessary Obedience to the Laws established for PEACE yea for CONSCIENCE sake By JOHN STILEMAN M. A. Minister of the Gospel and VICAR of TUNBRIDGE in KENT Chrysost Hom. 31. in Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Contra Rationem Nemo Sobrius Contra Scripturas Nemo Christianus Contra Ecclesiam Nemo Pacificus Senserit And as many as walk according to this Rule Peace be on them and Mercy and upon the Israel of God Gal. 6.16 LONDON Printed for Thomas Pierrepont at the Sun in St. Pauls Church-yard 1662. ILLVSTRISSIMO DOMINO Stemmatis Nobilitate nec non Primariae Eruditionis Eximiae Virtutis Egregiae Pietatis nominibus verè Honoratissimo ROBERTO Comiti Leicestriae Vice Comiti Lisle Baroni Sidney de Penshurst Serenissimae Regiae Majestati à Secretioribus Consiliis S. P. VEreor Illustrissime Comes ne insolentis audaciae crimine quod apud Dignitatem vestram deprecari expediret maximè meritò intentarer qui chartulas has tanto tamque splendido Nomini inscribere non subtimebam Non enim tantum mihi ausim tribuere ut quod in publicum emittere tenuitas mea praesumserit vestris manibus dignum censerem Sed spes est neminem mihi vitio versurum fore si Quem omnes summo prosequuntur honore ipse Colerem suspicerem admirarer Quin singularis illa Benevolentia qua obscurum me nulliusque nominis dignata est prosequi Celebritas vestra Quem Docti Mecaenatem Ecclesiae Patronum Ecclesiarum Ministri Fautorem dicunt verè dicunt Gratitudinis hoc Observantiaeque specimen efflagitat Liceat itaque rogo Primitium hoc quale quale sit Strophiolum vestro Nomini porrigere quale se angusta nostra inculta exhibere possunt viridaria parùm fateor amaenum piis tamen candidisque lectoribus spero haud insalubre Vidimus heu vidimus Angliam bellorum incendiis conflagrantem ardentes Provincias prostrata exanguia virorum civitatum cadavera in Optimates in Regem insurgentes de plebe infimos Ecclesiam omnibus calamitatum procell is objectam male-feriatorum pedibus miserè conculcatam Illius vero Dei Opt. Max. qui per tot annos exulantem Regem in solium reduxit qui Optimates Honoribus Episcopos Cathedris Pastores Ecclesiis restituit ejus inquam auspiciis jam tandem respiravit Respublica revixit Ecclesia Antiquae jam rursus vigent leges Quae certè bona si nostra nôrimus omnium animos laetitiâ omnium ora summis Divinae Benignitatis laudibus explerent omnesque ad Promovendam hanc conservandamque Ecclesiae Pacem tam divinitùs datam excitarent At vero quis crederet plurimorum mentibus etiam adhuc inhaerent penitus imo vigent discordiarum semina Hic in Leges Regem Regimen Ritus Ecclesiasticos Publicasque Formulas petulantiùs invehiturâ— Ille teneris animis scrupulos injiciens inanibus terriculamentis infirmos perturbat Hinc Leges iniquitatis insimulantur illinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tyrannidis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sugillantur istinc reductis antiquis innocuis Ritibus Liturgiâ Religio quasi tota jam corrueret inundantis iterum Romanae Superstitionis metus esset defletur Hi nolunt Illimetuunt eâdem cum caeteris fidelibus viâ incedere legibusque circa res Ecclesiae se submittere Quis talia fando Temperet â lachrymis Summus ille Pater luminum Deus pacis qui dedit Ecclesiae unicum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui proposuit nobis unicam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 14. qui praeparavit nobis unam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jud. 3. sicut promisit sic impertiat omnibus Corunum Jer. 32.39 viam unam illuminet omnium mentes Divina veritate edoceat omnes Fraternam charitatem ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 4 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 studiis sincerae pietatis sedulò omnes incumbamus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adolescamus in eum â—ui est Caput Christus Quod ut fiat has laborum nostrorum Primitias Ecclesiae offerre dicare visum est quò scrupulis qui tot adhuc malè habent ex animis fidelium evulsis Dubitationibus Praescissis iniquis suspicionibus amotis Christiani inter nos omnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Legibus Ritibus Formulis Constitutionibus Ecclesiae conformes ejusdem Paci Gloriae splendori consulere inducantur Si quod absit tanta de spe decidamus hoc tamen nobis erit solatio fecimus quod potuimus in magnis vel voluisse sat est Etiam paucillum similae acceptum est Deo Levit. 5.7 11. ubi Pecudes Turtures non sunt in manibus Qua spe fretus sub Divinae Benedictionis auspiciis vestraeque Celebritatis umbrâ Clientelâ scripta haec qualiacunque sint confidentiùs ausim evulgare Vestro Nomini in aeternum observantiae Monimentum inscribere ista dedicare siliceat Dignitatis vestrae Humillimo Cultori Clientum infimo JOANNI STILEMAN Dat. Pridie Idus Maii. Anno Aerae Redemptionis M.DC.LXII TO THE Pious Judicious and Candid READER IT was an ancient observation (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gregor Presbyt in vitâ Nazian that the wickedness of Christians brought in Persecutors upon the Church and raised up Julian against Christianity What was of old we have seen in our dayes and lamentable experience hath made it manifest to any observer The Church of England did deservedly challenge as her due the title of the Best Reformed Church in the world Reformed by the Best Authority in the most Regular way according to the Best pattern and nearest to the Apostolical Canon standing as a City upon an hill and shewing to the world more holy Bishops eminently learned Divines Faithful Dispensers of the Sacred Mysteries and some even of the enemies of her Discipline being judges more of the Truth of Religion and real Power of Godliness than any Church of Europe besides not excepting even those who pretended to the most righteous Government and Purest Discipline God had here planted his Vineyard built a Tower fenced it with the Mound of Peace given to her a Defender of the Faith such a King as the world could not afford such another Under which blessings she prospered and flourished to the wonder and envy of all round about us But Prosperity is often we know abused to Sensuality In Peace and Plenty men grow wanton and when the
there might be none to controll or hinder our ambitious projects And that Pious King being thrown out of His Life and Monarchy with Him out of the Kingdom How Schisms and Heresies abounded in the Church Faction and Sedition in the State heats and animosities among all How men studied malice and revenge and filled all places with blood spoil and confusion is too notorious then to be forgotten by this Age. The wounds which the poor afflicted Church received in the house of her seeming friends are not yet perfectly closed and the scars of them will be too apparent I fear to succeeding Generations Sect. 12 Now then methinks it is but time and there is a fit occasion and season for that Counsel which the (a) T. Liv. l. 40 Roman Historian telleth us that Q. Caecilius Metellus gave to those (b) M. Aemyl Lepâ—dus M. Fulvius Nobilior two great men between whom there had been often and bitter quarrels both in the Senate and before the people but now chosen Censors together That they should joyn hands and hearts and lay aside all thoughts of strife and hatred amongst the rest (c) Amicitius immortales inimicitias vero mortales â—sse debere Liv. ib. That enmity and contentions though they have arisen and possibly might again arise yet should be mortal but for a time and soon dye But Amity concord and peace immortal and be for ever Oh how happy should we be did we but follow the counsel of that Grave Senator We have disputed and contended long enough it is time now to shew that we intend not to continue these divisions for ever but to put a perpetual end to enmity and hostility and that we now will faithfully and cordially unite our hands and our hearts that it may be beyond the power of Malice yea of Hell it self to divide them that we unite our selves in such bonds of faithful amity that the powers of darkness may never break in or dissolve them In a word That we raise an Altar in our hearts to the God of Peace whence may still ascend holy flames from an immortal fire and we for ever be sacrificing to Peace and Love Sect. 13 But alas May not the sad complaint of (d) C. Tacit. Annal. l. 4. circa fin Tacitus be justly ours who speaking of that year Ap. Junio silanâ— P. silio Nerva Cose saith The year began fouly Faedum anni principium incessit It was an ancient Custom among the Romans as Lypsius observes that upon the Kalends of January they opened the Temples sent up their prayers every one for his own and the publick safety and tranquility and did account it even Piacular on that day the First day of the New Year to do any thing either publickly or privately that had any thing of sadness or matter of sorrow yea or to punish a Malefactor yet even on that day did Sejanus lay snares for and basely circumvent poor Titius Sabinus and upon slanderous accusations brought him to Prison yea to death the poor man crying out (e) Sic inchâ—aâ— annum has Sejano victimas cudere Thus begins the year these are the sacrifices offered to the malice of Sejanus Upon which the Historian concludes thus (f) Quem diem vacuum paenâ ubi inter sacra vota quo tempore verbis etiam p of anis abstineri Mos est vincula laquei inducantar Tacit. ibid. What day what time can we expect to be free from Punishment from misery and trouble when even between the sacrifices and prayers for peace and safety even at that time on that day wherein men should and are wont to abstain even from Profane harsh and bitter words bonds are brought forth and Halters those instruments of misery and death Sect. 14 May not I say the like complaint be ours The year begins fouly the Aera Redemptionis Angliae the time of our deliverance and common joy commenceth sadly When the remembrance of our past bitter calamities through our contentions together with our happiness by our present salvation should fil our hearts with a common joy and we should all (g) Psal 42.4 go together to the house of God to keep Holy-day with the voyce of joy and praise with one lip and one heart offering up joint Sacrifices of Praise and Thanksgiving and cordially begging not only for our selves but the continuance of and increase of blessings peace safety and prosperity to the whole Church and State and unanimously vowing faithful obedience to our God unstained and constant Loyalty to our King and perfect peace and love one to another What do we do what is brought forth even now at this season when we are charged by God and the King to forbear and avoid all words of reproach even all words that may revive the memory of the old contentions which we should strive to bury in perpetual oblivion I cannot say The Temple is shut up and the Prisons opened we cannot complain of such base Artifices laid to slander and circumvent or Bonds and Halte's prepared to punish sober innocent men A just Prince needs not these Tricks of usurping Tyrants nor indeed have we cause to fear any such things from our Superiours in Church or State but this we must confess to our shame Men have not yet learnt to lay by their animosities or abate their heats even in this day and time of peace we sowe seeds of Division and men publish to the World that beginning of mischief Fears and Jealousies When can we expect peace when in such a season as this which if any thing would make us in love with peace we yet neither seek it nor endeavour to preserve it but still retain the seeds of malice and revenge or contempt one of another in heart and give way to the reproaches and slanders uncharitable and unchristian censures of the tongue Sect. 15 It was the great expectation and hope of all that wished well to the Church that now the (h) Isa 40.2 Messengers of peace should speak comfortably to her and tell her that her warfare is accomplshed the (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred Militia tempus statutum See Job 7.1 14.14 time appointed of her affliction is expired the time appointed of her peace come and that (k) Lament 4.22 her iniquity is pardoned and she absolved and her punishment ended But alas we (l) Horat. Carm. l. 1. od 3 Coelum ipsum petimus stultitiâ neque Per nostrum patimnr scelus Iracunda Jovem ponere fulmina We live as if we were resolved to assault Heaven it self not with that holy (m) Mat. 11.12 violence which the Scripture speaks of when the hearts of men are inflamed with an holy fire and ravished with the contemplations of the grace and love of Christ and they run with as much earnestness and zeal (n) Isa 60.4 8 11. in Troops together as Souldiers to get the spoile of a
conveniency of the Church and a remedy against Schism Sect. 4 Here indeed appears and is a vast difference even a diametrical opposition and maintained with so much eagerness That though I know none so high of the one side as to deny the Presbyter his Institution and Sacred Order and some interest in the Acts of Government in the Church yet I could name some and to this the World is no stranger of the other side who have been so violent as to deny the lawfulness of the being of any such Officer as a Bishop above a Presbyter and to plead a necessity of throwing him out of the Church as a Plant not of Gods planting but wholly Antichristian and abominable And if any abuses have crept in or corruptions prevailed in the Church the very existence of the Bishop as such must bear the blame and be esteemed the cause of all The popular fury thinking corruptions cannot be restrained nor the Church reformed until her Bishops and Govenrours yea the Government it self be ejected and abolished Sect. 5 3. But in the mean time many sober pious learned and peaceable men even of both perswasions weep in secret and mourn heavily for the bitter divisions and high animosities of some violent contenders Some not only submitting to but desiring and rejoycing in the establishment of Episcopacy and Prelacy as that Order which is not only best for the Church but hath also the clearest claims to and evidences of Antiquity yea the first and purest the Apostles themselves who yet for peace-sake though it would be their affliction would submit to a Presbytery without a Prelacy where that Government should be legally established and might be submitted to without Schism because they judge this way of Government though not the best nor so good as they could wish nor to have those evidences which Episcopacy hath yet not to be so manifestly repugnant to the Word of God but that it may be submitted to without sin On the other side there are also many peaceable spirits who indeed judge the Presbyterial way the most agreeable to the primitive pattern and therefore would choose such a Presbytery Yet for the peace of the Church will also quietly submit to the Episcopacy established because though in their judgments it be not so evidently founded in yet neither is it so contrary to the Scriptures but that without sin they may obey it Sect 6 Now for men of such sober spirits as these to agree and live in peace it is no difficult matter to effect The established Laws shall oblige their Conformity though in their judgments they may not be the best and they have learn't to submit themselves to be ruled by the publick establishments and to make their private judgments strike Sail and give place to peace and obedience Sect. 7 But is the distance so great between the others that there is no hope of an amicable composure or at least that they may live together in peace I think not altogether It is true indeed while men keep those judgments One for the absolute necessity of the one the other for the indispensible necessity of the other way and condemning the contrary as an unlawful Usurpation and Antichristian it is no more possible to make them agree than to reconcile both parts of a contradiction And I confess further while men bear those heats in their spirits and look upon Episcopacy as such an Usurpation that it is not lawful to own it or submit to it and think the Church can never be happy till it be cast out There is very little likelihood to prevail upon such men for a patient submission or a peaceable compliance But is there any thing in the nature of the Government in dispute which must needs be the cause of a perpetual Schism Or is there any thing of such a nature in Episcopacy which a pious Christian may not submit to or at east for peace-sake comply with without sin I think not and no such thing hath ever been proved that I have seen Sect. 8 That even in this there may be I say not a concurrence of judgment in the thing in controversie but an union of hearts in love and affection and much of peace and compliance even here I need not do more than consider how much learned and sober men even of the Presbyterian perswasion have declared themselves willing to submit to in the point of Episcopacy and how far their Judgments do concur and agree with their Episcopal Brethren And by this give a Judgment whether they may not without sin do somewhat more and whether they are not at least for peace-sake obliged to comply with and submit to the established Government as far as it is established Sect. 9 Here it will be needless to fill Pages with names and writings of several men when this one thing will give us light enough viz. Those learned Divines of the Presbyterial judgment joyned Commissioners with the Reverend Bishops and others for an amicable Conference about the things in dispute in their Petition for peace prefixed to their Form of prayer and in the Papers of Proposal to His Majesty have declared publickly 1. That they are for Episcopacy 2. That they desired the establishment of Episcopacy according to the Primate of Ireland B. Ushers Reduction Yea 3. A thankful acceptation of His Majesties Declaration about Ecclesiastical Affairs And though they are not fully satisfied with that establishment of Episcopacy Yet they seem to rest in that expression of His Majesty That the essence and foundation of Episcopacy may be preserved though the extent of the Jurisdiction may be altered Desiring an alteration only in such alterable points as the extending or straitning the limits of their Jurisdiction preserving still the essence and foundation of the Government from all which concessions and professions it appears that their judgments concur with their Episcopal Brethren in these things 1. That there is or at least may be an imparity among the Ministers of the Gospel and that lawfully and 2. In the lawfulness of a Superiority and Jurisdiction in the Bishop over other Presbyters both as to Ordination and Censures for both these as well in the Primates Reduction as in His Majesties Declaration are evidently reserved to the Bishop Sect. 10 And besides these I could name many learned and sober men who will acknowledge the Bishop to be though not in their judgment superior ordo a superiour order from or over other Presbyters yet superior gradus in eodem ordine an higher degree and so a superiour in the same order they conceiving this to be also the publick sense of our Church which advancing a person to a Bishoprick calleth him not by a new Ordination as into another Order of Ministry but only gives him a solemn Consecration as to an higher Office Employment or Degree And these acknowledge such an imparity and superiority in the Bishop distinct from the Presbyter in Ignatius his time and
Protestant ever doubted Viz. That the sins of Governours and some irregularities in Government are not sufficient to discharge the subject of his duty nor are they a plea that can justifie his disobedience It is possible some Princes may be vitious or their Government faulty yet their male-administration is no ground for the peoples rebellion They shall answer their sin to God but in the mean time we must be subject It is possible there may be vices in the persons of some Bishops for they are men there may be errors in the constitution and administration of the Government for it is in the hands of men who are not yet perfect if therefore we shall neither own them nor their authority upon the same reason we must cast off all government and authority whatsoever For what government is there so righteous what persons so holy but men who are unwilling to obey will be ready to plead the government tyrannical and the persons wicked as Korah and his Complices to Moses and Aaron (e) Num. 16.3 Ye take too much upon you all the congregation is holy wherefore lift ye up your selves Yea what government so Sacred what governours so righteous but will discover too much of error and irregularity while men are men and on this side heaven if then we may have a just plea to refuse obedience until our Governours be free from the common corruptions of men and the Government every way faultless or until we judge them so and can find nothing that can be said against either Rebellion could be no sin till we get beyond the grave nor should we ever obey any humane power in Church or State till there is no Church or State on earth to be obeyed Sect. 17 These two things being granted as they cannot be denied it is easie to see what answer to make as to those forenamed pleas viz. suppose those two charges to be true against the Bishops That they take too much upon themselves or That they will not suffer us to take our due and do all that we should which yet by the way I have not seen proved yet these are not ground enough to hinder our compliance and notwithstanding all these may a sober conscientious Christian who seriously mindeth the discharge of his own duty peaceably conform to the Laws established But let us a little examine the Particulars objected CHAP. V. The Particular exceptions against Bishops as they are said to take too much upon themselves answered Sect. 1 THe first General and Great exception taken against the Bishops is That they take too much upon themselves 1. General except That the Bishops take too â—â—ch upon themselves and to this head I referre those four exceptions which the Divines of the contrary perswasion have made in their Former paper of Proposals to His Majesty concerning the Discipline and Ceremonies of the Church of England And they are these 1. The great extent of the Bishops Diocess too large for his personal inspection 2. His deputing the Administration of much of the trust to Commissaries Chancellors Officials c. secular persons 3. Some affirming Episcopacy a distinct order and assuming the sole Power of Ordination 4. Exercising an arbitrary power as in Articles of Visitation c. These are the great things charged on them Sect. 2. Answered in general and we may judge the greatest for had there been any thing of an higher nature to have been pleaded against them no doubt it would have been given in Now then suppose these things cleared and that being proved they were a real and just ground to petition and by all legal wayes to endeavour a Reformation Yet still if this desired Reformation cannot be obtained but these things must continue all this hinders not but we may lawfully obey and submit in peace Sect. 3 But to give a more full answer that may be satisfactory to every considering man I shall a little consider the particulars And because some have said more and I would gladly satisfie all scruples I shall rank the particular Exceptions in another order that I may take in and answer all that is material in the Objections There are these seven things said to prove that they take too much upon them which are the great exceptions against Episcopacy as it is with us established Sect. 4.1 Partic. ex ∣ cept 1. That they assume a power which was never instituted by God that hath no foot-steps in the New Testament and they are therefore Intruders and Vsurpers and not to be obeyâ—d Sect. 5 Answ 1 Answ 1. But suppose they are not intruders what then becomes of this plea Sub judice lis esâ— it is not yet determined against them some learned and pious men who are both able to judge and willing to be convinced of the truth yet cannot be convinced of any such usurpation yea they think that they have clear foot-steps of such a government in the Apostolical practice Suppose there were something in the Apostolical Commission besides that which was extraordinary in them which made them standing constant Officers of the Church even where they were superior to other Presbyters for that they were superior is out of question and that this superiority was a part of their extraordinary Commission is not yet proved and then because they continued not in their own persons but in their successors these must be Bishops or none which is the judgement of many and of one who is instar omnium (f) See confer at Newcastle with Mr. Henderson and with the Divines at the Isle of Wight His late Majesty and some foot-steps of such a thing seem to appear in the holy Canon where the Churches still send to Paul about their affairs and St. Paul writing to Timothy and Titus directeth them in the exercise of the (g) 1 Tim. 5.19 20 21 22. Tit. 1.5 11.3.10 Acts of Jurisdiction distinct from and over Presbyters which intimates that they had such a power as to Ordination and Censures That these had such a Jurisdiction and in particular Cities as affixt to them at least at that time is evident The one being to Abide at Ephesus and for this work (h) 1 Tim. 1.3 To charge some that they do not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teach any other or strange Doctrine and this is an act of authority over them The other (i) Tit. 1.5 left at Creet to Govern and (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Order the affairs of that Church this is also an act of Authority And suppose these were not as some say they were only Evangelists a general occasional and extraordinary Officer for that time but constant standing Officers in the Church for ever as some not without ground do judge for there being a constant necessity of the same works why should there not be the same Officer to do those works The change of the name Apostle Evangelist then and Bishop now proves not a change of the
mal-administration of the power in their hands so far as their charge extends They judge their charge to be no more than to oversee the Churches to take care that able Pastors be provided for the particular cure and inspection of the several Flocks and that these do their duties in their places and that the people yield their due obedience to them and to their Superiors Sect. 11 Answ 2 2. It is granted That the bounds of the Episcopal charge were not so large in the Primitive times as they are now no not generally in many centuries of years But withall it must be not denied that this consideration makes not a nullity of the Office nor doth the lessening or inlarging the bounds of their charge at all make a change or alteration in the charge it self For in those little Bishopricks either there was an imparity or superiority or there was noâ— The Bishop had Presbyters under him or he had not If now ye say that he had not ye say something indeed to the purpose but it remains to be proved and the stream of Antiquity speaks the contrary For to omit the mention of the third and fourth Ages whereof none that I know ever doubted when Ignatius of Antioch in those Epistles which were never yet denied to be his and are by Videlius Vossius and our learned Vsher acknowledged to be genuine doth expresly make this distinction and requires the Obedience of the Presbytâ—r to the Bishop as those who have read Ignatius know so well that it would be lost labour to produce particular passages when it is the main design and argument of some of those Epistles as particularly that ad Trallenses which is wholly Hortatory ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Vnity in Doctrine and Sanctity of Life For the preserving of this unity and purity of Doctrine he exhorteth as to avoid all Hereticks against whom he solidly proves the Deity and Incarnation of Christ so to yield a due obedience to their Pastors both the Bishops because they watch for their souls and to the Presbyters and Deacons because they are Ministers of the Church of God and there have the place of Jesus Christ Particularly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reverence the Bishop and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as ye reverence Christ and adds As the Apostles have commanded So again in that ad Magnesianos which is Paraenetical and Hortatory also and the designe of it is to exhort obedience to the Bishop yea though he be young which he presseth by several arguments as That we are in this case not so much to look to Age as ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The oldest are not always the wisest And farther urgeth the examples of a young Daniel and a young Samuel reproving an old Eli and Jeremy Solomon Josiah Timothy And again that it is a terrible thing to contemn the Bishop for in him is God also contemned And saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is fit to obey the Bishop and in nothing to oppose him And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As the Lord Christ did nothing without the Father so must you do nothing without your Bishop I need cite no more though I might add much to this purpose out of those Epistles ad Philadelphenses ad Smyrnenses where he disputes of the power and authority of the Bishop I know that even these are said also to be so interpolated that it is hard to know Ignatius in Ignatius But that is a strange interpolation which shall leave nothing genuine and it would be scarce parallelled that the main design of a genuine Epistle should be spurious Grant them interpolated must it needs be the hard hap of poor Episcopacy to be principally guilty and wheresoever that is mentioned or urged though it be so often so professedly must that Epistle for the Bishops sake be either rejected as spurious or this particular be concluded the interpolation Nothing of antient records then shall have any credit with us when we have a mind to charge them with corruptions Therefore until these be proved spurious passages we shall account them genuine Ignatius Ignatius I say doing this as it proves this Imparity and Superiority as antient as his time which was the very next age to the Apostles so it hath some force to perswade us that it was so even in the Apostles days both because he was so near them and so more likely to know the practice of the time but just before him and also because he was for a good season contemporary and coetaneous with some of the Apostles particularly S. John who would certainly have contradicted him had he pleaded for a power which Christ never approved nor the Apostles owned Sect. 12 And if this Imparity or Superiority be granted to have been in those narrower limits it must not it cannot with any shadow of reason be denied where the bounds are farther extended If one two or three Presbyters may be under a Bishop then may also ten twenty an hundred More or fewer alter not the nature of the office Kings and Princes are as perfectly and justly such now when of larger Empires and Dominious as those of old who were Kings but of some single Cities or petty Territories They are not to be cast out because their Dominions are conceived too large but to be obeyed because they are Kings So neither are our Diocesans therefore less Bishops because their Bishopricks are greater than those in the Antient Ages For if any were they fewer or more were to obey the Bishop then so are we though more if by the Establishment here we are put under his jurisdiction to obey him still Sect. 13 Answ 3 3. Nor is it yet proved that Even then their bounds were so streight as to be limited to one Parish or single Congregation For if there were many of these Churches in association joined in one and so One Church for acts of Government to which particular Churches were subordinate as the (p) See Assemblies answ to Reas of Dissent Brethr. and Vindicat. of Presbyt Govern by the Province of Lond. Presbyterian Brethren not only grant but challenge and lay it a foundation of their Classical and Provincial and National Assemblies as The Church of Jerusalem Ephesus c. with other City Churches which say they consisted of more single Congregations than one Then if there were a Bishop as it appears there was either He must be yielded to be over all this association or if a distinct Bishop to every particular Congregation then those several Bishops must be under and subordinate to the Colledge of Presbyters which I have not yet seen affirmed So that here was a larger charge than of one single Parish And in after ages it is most evident that their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had not that strict sense which now it hath but the Parish was a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consisting of more Parishes than one as
we now speak of a Parish though the Diocess were not so large as in succeeding times Sect. 14 Answ 4 4. But grant every tittle of the exception That the Diâ—cess is by much too large c. What then may we not submit if any undertake a charge which he is not able to manage let him look to it he must give up his own account not we for him If any of us be called or invited to or offered such a place or power if we judge it too much for one man and the account too heavy on Gods name let us refuse it no man will enforce any to be a Bishop against his will But what is this to our obedience The extent of their charge may be occasion of sin to them who undertake what they cannot perform but can be no plea for us why we should not obey when we are required Had the Bishop none to govern but some ten or twenty of us which he might do we were then bound to obey him and though more be under his charge this exempts not us from our particular duty Sect. 15.3 Partic. Ex ∣ cept 3. Another exception is That though the Bishop hath authority over the flock yet being in eodem ordine he hath no power over others of the same order i. e. over other Presbyters which yet he challengeth and where he hath no authority to command there we have no obligation to obey And therefore 1. They cannot justly require nor are we bound to yield that Canonical obedience which we are required to promise at our Ordination and to swear at our institution into a Benefice 2. Nor have they any power to silence or suspend us from our ministery nor may we lay down the exercise thereof upon their pleasure Sect. 16 Answ Gener. 1 Answ 1. To all this I answer in general 1. If the Bishop be a distinct order then there is no place for this exception But this I shall not now dispute 2. But though a Bishop and a Presbyter be yielded to be not different Orders of Ministery as Presbyter and Deacon are yet one may be in a degree of eminency in the same order above the other And if it be but 1. For the conveniency of Administration and to keep peace and unity in the Church Or 2. That the King or Supreme Governour so is pleased to order the external Oeconomy either of these is enough to oblige an humble Christian to a peaceable submission though he were not convinced of the Divine right of the Superiority For where he hath no authority but only a possession we may ober for Peace and where he hath if not a Divine yet a Civil authority we must obey (q) Rom. 13.5 for conscience akâ— Sect. 17 Answ partic 2 Answ 2. But as to the two particulars I give this Answer 1. 1. To the matter of Canonical obedience To that That they require of us Canonical obedience which we are to Promise at our Ordination and to swear at our Institution to a Parochial charge which it is said they cannot justly require nor are we bound to yield I answer Answ 1 Sect. 18 Answ 1. Why may they not justly require it Is it for want of authority in their place No certainly Authority they have if as some judge they are the Primigenial Apostolical constitution yea founded in the very Apostolical Office without question they have it then à Deo And if it should be made appear to us when our great account comes to be given to have been so what shall we answer for our denial of it But if they came in afterwards by the Prudence of the Church to govern for the prevention of faction and schism still they are continued in the Authority And such a prudential constitution gives them power enough as to this nor can we be acquitted of Schism if we obey it not Or Is it because this obedience which they require is not to be required not this neither For obedience is a duty of inferiors to superiors and they being made superiors whether by God or the King it makes no difference in this case it is due to them they may require it and we are then bound to yield it Besides what is it that they require of us is it not that we do the duties of our places in the Church This we are bound to do whether they require it or no and sure it becomes not sin to us then only because it is required Sect. 19 Answ 2 2. But suppose we are not bound to yield this Canonical obedience yet may we not lawfully do it May a man lawfully do no more than by an express Law he is bound to do without doubt he may Exigua est bonitas ad legem esse bonus Were men proved to be never so much Usurpers yet I never knew any Casuist determine it unlawful to obey him in those things which we might lawfully do and wherein we prejudiced not the right of nor did break our Allegiance to our lawful Prince It is one thing what we are bound to do another what we lawfully may do Were the Bishops proved the greatest Usurpers as some men clamour yet I could never see any that durst say our obedience to them in lawful things was unlawful or that in obeying them we should disobey Christ where we are to do but the duties which Christ hath laid upon us or at least such as He hath not forbidden us And beyond this All the Canonical obedience required of us or promised by us extendeth not For what is it that we promise even this (r) See Form of Order Priests Reverently to obey our Ordinary and other chief Ministers unto whom the Government and charge is committed over us following with a glad mind and will their godly admonitions and submitting our selves to their godly judgements What is here promised that a good Christian may not yield What do we promise more in the intent of the Law than to obey those who are set over us in licitis honestis in things lawful and honest and not repugnant to Gods Word They require no more we promise no more And this I am sure we may lawfully do so long as the Government is committed to them whether it be directly by Divine institution or only by the Authority of the King which even their greatest enemies must grant that it is it matters not as to this particular the lawfulness of our obeying thus far 2. Sect. 20.2 To the matter of silencing or suspending As to the other part of the exception There is indeed a great cry in the world against the Bishops for silencing and suspending Ministers which they are said to have no authority to do and it is pleaded that we may not submit here nor lay down the exercise of our Ministery upon their pleasure but that the (s) Act. 4 19. 5.29 Answer of the Apostles to those High Priests Rulers and Elders
Answ 1 I answer 1. Those things which are really innovations and imposed and not required by Law surely we are not bound to obey nor do I know any that affirms we should sin if we submit not to them nor will it be charged upon those that deny them but upon such as impose them if the peace of the Church be violated Yet let it be considered also Sect. 38 Answ 2 2. Though such and such particular Rites may not be specially ordained by a positive Law for them yet if there be a general Law impowring the Bishops to order appoint and require what shall be for the peace of the Church and order in it what shall be for the conveniencies solemnity and decency of Administration and of all this leave them to be the judges what they now do so require they cannot be said to require without or against Law And if these particulars which they require be not manifestly against the Word of God I cannot see how we can be excused from sin if we disobey considering that establishment which by Law they have among us Sect. 39 Answ 3 3. But may we do nothing but what we are bound to do yea are we not bound for peace sake to do all that we lawfully may do Suppose our Governours should lay the peace of the Church upon such slight matters as are of no consideration in comparison with it and this be indeed their imprudence and possibly their sin Yet when this is done if we submit not supposing the things to be lawful in themselves I see not but that the violation of the Churches peace will be laid upon us as well as upon them nor will their imprudence excuse our sin There may perhaps be some kind of sin in them requiring but I am sure when the things required are not materially evil there can be no sin in us in obeying Let us not therefore so much consider what they must or may require but what we may and should do when it is required and we shall have peace Sect. 40 Except Partic. 5 5. The next great Exception is The Bishops claim to be Spiritual Lords contrary to the Royal Prerogative of Jesus Christ the only Lord and King of the Church The same which Johnson the Separatist made against our Churches See Unreason of Separat p. 47 48. and expressly contrary to that rule of the (b) 1 Pet. 5.2 3. Apostle where they if those Elders be supposed to be Bishops are only to oversee the Flock and not as Lords over Gods heritage but as ensamples to the Flock Yea contrary to the Royal dignity of the King and temporal Magistrate both in civil and ecclesiastical causes For they have their voices and authority in Parliament for enacting Laws for the Common-wealth They are Rulers of Provinces and Diocesses in ecclesiastical causes in civil State and dignity some of them above all all of them above some of the Nobles Justices and other Magistrates of the Land They and their Courts handle and determine civil causes and affairs that appertain to the Magistracy they inflict civil mulcts and penalties give Licences in several cases all the Priests and Deacons are exempt from the Magistrates Jurisdiction in divers things and answerable only or chiefly to the Prelates and their Officers Sect. 41 For Answer Here is a great charge indeed but it signifies nothing as to the business before us viz. our submission for Peace sake For Answ 1 1. Should they claim to be what they are not for there is a vast difference between to be and to claim to be may we yet not lawfully obey them in things honest though we own not their claim I judge we may The claim may be unjust in them and yet the things which they require of us may be fit to be done by us Sect. 42 Answ 2 2. Though they should claim more than belongs to them yet this makes not a nullity of that authority which is their due What they may justly require as Bishops and Governours of the Church they may require had they not those Titles of Spiritual Lords and then the addition of that Title destroyes not their power of Bishops Sect. 43 Answ 3 3. But They neither are nor claim to be such Spiritual Lords as the Objection implyeth as even the (c) Bradsh unreas of Separ p. 65. learned Non-conformists have acknowledged and which their Canons and practice shew For those things which are antecedently necessary by the Law of God they do command and press not as their own but as the Laws of Christ. And for things which are of another nature the practice whereof is made necessary pro Hic Nunc by their constitutions they prescribe them not so as to bind the conscience of any to the acknowledgement and approbation thereof as necessary things but only to obey them in practice and for external order and as things indifferent in themselves which we are no longer obliged to than they are commanded And therefore they cannot be said to arrogate such an Office of Spiritual Lords as the Apostle condemns nor in that sense wherein Christ alone is Lord of his Church They never attempting to introduce a new worship of God or enjoyning subscription to new Articles of Faith But requiring only the same Articles to be believed which Christ hath revealed and ordering only the external mode and circumstances of worship the substance of which is only from Christ as to decency order and edification of which they as the Governours of the Church here must be in a very great measure acknowledged the Judges and which are by Christ left free to the Church to order according to the condition of Time and Place and other Circumstances Sect. 44 Answ 4 4. And as they encroach not upon the Prerogative Royal of Jesus Christ so neither do they infringe the Authority of the King and Civil Magistrate And to evidence this I need say no more than that which the forecited (d) Unreas of Separ p. 47. Mr. Bradshaw though no friend to the Bishop hath said in answer to this very objection 1. That the Prelates claim their voyces in Parliament not as Divine Ordinances appertaining to their Prelateships but as an honour annexed to the same by the Civil Magistrate 2. Their Authority in causes ecclesiastical over Provinvinces c. is either such as the Magistrate himself may execute and administer in his own person if he please or such as is not for Him as a Magistrate to execute The first sort The Bishops administer only by vertue of the Magistrates own Commission and therein they impair not either his dignity or supremacy much less in the other part of their authority which belongeth not to the Magistrate himself to execute especially when they use not this neither without his consent licence and approbation 3. That all are above some some above all the Nobles Justices c. is a free and voluntary honour
parts we see the contrary Sect. 14 4. Excommunication in whose hands For the power of Excommunication this is indeed denied them nor can I find that in any Age either in the Jewish or Christian Church any single Minister of a particular Congregation challenged it or that ever any Church allowed it To omit the practice of the Jewish Church where the learned know that a particular Priest or Levite never had that power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but even their Niddui the least and lowest of their Excommunications 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was passed in a Court though a lower and more private one but their greater Excommunications both their Cherem or Anathema and especially their Shammatha which was called Excommunicatio in secreto nominis Tetragrammati the Form whereof we find recorded by (r) Drus de Trib â—ect lib. 3. cap. 11 Drusius were passed no where but in the publick Courts and Ecclesiastical Consistories in the face of the whole Church The first that we read of in practice in the Christian Church is this Excommunication of the (s) 1 Cor 53 4.5 incestuous Corinthian This now was not the Act of one single Minister in Corinth but of the Apostle himself first (t) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judging and sentencing though absent and then charging the Church when (u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gathered together too to see it executed Another we read of is that of (x) 1 Tim. 1.20 Hymeneus and Alexander this an Apostolical Act also Whom I St. Paul himself have delivered unto Satan And I dare challenge all the contrary minded to shew me any Church well regulated and constituted where ever this was intrusted in the hands only of the Minister of a particular Congregation Sure I am had there been any such we should have heard something of it in these dayes of Contention But in all those varieties of Forms and wayes of Government pleaded for none yet pleaded for this but would have it in other hands The Separatists and with them those of the Independent and Congregational way who are for a Democratical Government in the Church place the Power of the Keyes and this in particular in the Collective Body of the Congregation together the Pastor having but his single Vote and perhaps pronouncing the sentence as they decree And in the Presbyterial way it is as little allowed to the Parochial Pastor for though he with his particular Eldership be allowed the exercise of some lower censures yet this of Excommunication is solely referred to the Classical Assembly And if our Brethren account it there fit to deny this power to the particular Pastor and fix it in the Classis Why it may not now under Episcopacy be also denied to the Paroshial Pastor and reserved to the Bishops Consistory I see not That the same thing should be no fault in the Presbyterian way and a great fault in the Episcopal seems somewhat strange we have therefore reason to judge that this particular is no part of that undoubted Office which our Brethren say The particular Pastors are denied the exercise of when in their own way they do not allow it him 4. Sect. â—â— But suppose there were many parts of the particular Pastors Office which we were hindered to exercise what must we conclude Is it therefore not lawful for us to submit Or are we bound to exercise all that we judge to belong to our Office whether we may be suffered or no The truth is where we have liberty we are obliged but where we are powerfully restrained we are not Our Ministry it self we cannot publickly exercise without leave and license from the Magistrate in his own Dominions and from those Governours who are set over us in his Church And that we may sit down in peace when hindred from the whole We may also when hindred but in part and may yet have liberty to perform the principal parts of our work To preach the Word and Administer the Holy Sacraments If the Laws and Powers under which we live deny us liberty to exercise what we are called to if causlesly it is their sin and they alone must answer it but there can be no sin in our submission and forbearance when we cannot help it Infallibly if we are diligent sedulous and faithful in doing all that we can and that we have liberty to do that we do no more will not be imputed as a fault to us by any rational man nor will it be by the Righteous God Yea we shall be very much eased of a very Great Charge and much of that account will be taken off from us which would and must have been required of us if all these things also should be laid upon our shoulders But certainly the most gracious God will never make us accountable for that which we had not in charge And seriously I know not any Minister who faithfully desires the discharge of his duty but he would be willing very willing to be confined to his Study and the Pulpit and could find work enough there if he might with safety and a good conscience be excused from the performance of all other charges and duties CHAP. VII The Conclusion of this Part. From the foregoing Considerations inferring the lawfulness yea and duty of an humble obedience to the established episcopacy and pleading for it both for Peace and Conscience sake Sect. 2 WE are now also come to the close of this Argument I have given some account of all the most material Exceptions taken to the Ecclesiastical Government established in this Church and I think plainly I hope to the satisfaction of all sober minded have solved all those difficulties and doubts that might seem to lie in the way to hinder a Conscientious Obedience to that Church-Politie which by the express Laws of the Land we are obliged to conform unto The exceptions I confess are many of them cited in the words of those Reverend Brethren of the Presbyterian perswasion yet give me leave here solemnly and seriously to profess that in so doing I had no design in the least to enter a quarrel with them nor to mis-represent their ends nor do I here examine how far they may be a Motive to Petition for an alteration or Regulation of the establishment to those in whose hands only such a power lies But the exceptions being the same which were taken of old and all unsatisfied men do make use of these and the others here spoken to and none else that I know as Arguments to keep off themselves and others from obeying and conforming to the Laws in being perswading themselves upon these very grounds they should sin in so doing and while men are setled in those perswasions there can be no hopes of peace but bitter animosities and contendings if not seditions and rebellions while the Laws positively require obedience and punish disobedience and yet men think they should sin if they should obey I could do
fully agreed That When a thing appears to be a duty it is then not only lawful but necessary and it must supersede all dispute about the near lawfulnesse or expediency such a thing now not only may but must be dore Here we are not to make scruples or examine whether it be fit to be done because if a Duty it cannot be omitted without sin And without question a 〈◊〉 once supposedâ— Dâ—â—y is by the same supposed lawful expedient yea necessary and no imagined expedience may superâ—â—de a necessary duty Sect. 6 4. It is as clearly evident and granted by all That a Law made by a Lawful thougl Hâ—mâ—â— Aâ—â—â—ority â—â—yeth an Obligation upon the Conscience The Obe◠〈◊〉 a thing indifferent but in Conscience we are bould to yield it and if we refuse it we are under the guilt not only of the breach of an Humane Law but of sin against God whâ— gave the [i] Prov. 8.15.16 power to the Law makers and whose [k] Rom. 13.1.2.5 ordinance is despised in the contempt of those laws The powers have their authority from God They are ordained of God therefore to resist or disobey them is to resist and disobey God and the end is Damnation the proper [l] Rom. 6.21 23. fruit and end of sin and Therefore ye must needs be subject not only for wrath the fear of anger or punishment by those in Authority but for Conscience sake as obliged in Conscience to a duty which God requires 5. It is also I thinâ— unquestionable among all knowing and considering men That though no powers can oblige a Subject by any Law to what is materially evil Conscience being primarily bound [m] Nullaâ—st necessitas â—â—â—inquendi qâ—ibas una est necessitas nâ—n delinquendi not to sin by the Law of him who is God and Lord of all yet A just authority commanding that which was before a duty a new Obligation is laid upon the Conscience by this command of men added to the command of God so that Conscience is now tyed in a double bond even from God and Man and to disobey now would be a double sin yea farther Sect. 7 6. It cannot be divided That A just Authority commanding or forbidding that which was before lawful either to be done or forborn bringeth now an Obligation upon the Conscience of the Subject which was not obliged before so far that what I might lawfully do without sin now when commanded I am bound to do it and sin by the breach of an obliging law if I do it not and what I might lawfully forbear before now when forbidden I not onely may but must forbear and conscience is obliged in sin if I forbear it not e. g. Christians are undoubtedly bound to acts of Publick and solemn worship of God suppose particularly on the Lords day and it being perfectly indifferent at what hour of the day their publick meetings shall be it being beyond dispute that they may lawfully assemble at any hour but they being once by authority of Church or State determined to such an hour by that command they are bound to assemble at the time appointed it being a circumstance on all hands confessed where they may command and we may obey Again to Fast and humble our selves before the Lord upon occasion of our provoking sins or the presence or sear of some heavy judgements to implore pardon for the one and the removing or preventing of the other is without question a duty upon us by the law of God and so it is also to meet for publick Praise and Thanksgiving but the partic lar dayes and times are confessedly indifferent and none that I know ever doubted the power of humane authority to determine them and having so determined we are obliged to observe them Even those who yet scruple the religious observation of the constant Fasts and Feasts prescribed in this Church such as the Lent Fast Ember weeks Vigils and the observation of Saints dayes and the particular solemnities of Christs Birth Resurrection and Ascension c. yet grant in Thesi this to be true That it is in the power of the Magistrate to appoint dayes either of Fasting or Thanksgiving and that his law obligeth the Subject to observe them accordingly which is an infallible evidence that in things thus purely indifferent the law of a just Authority obligeth where before we were not obliged And those Reverend Divines commissioned by his Majesty to treat about the Alteration of the Liturgy making not this an exception against the Ceremonies imposed That because they are in themselves indifferent a law is not to be made concerning them or if made that we are not obliged but onely this they desire such a law not to be made because though they be indifferent in the judgement of the imposers yet they are not so in the judgement of the opposers but held by some of them to be sinful and unlawful in themselves and by others very inconvenient and unsuitable to the simplicity of the Gospel Which assures me that were they in their judgments lawful to be observed the command would not be a plea why they should not be observed I might give several other instances of such indifferencies It is without doubt lawful in it self to eat Fish or Flesh at any time but when upon just reasons or prudential motives a just authority shall command an abstinence from Flesh for such a season we are for that season obliged to forbear it so far as we are really able unlesse we have a dispensation by the same authority that made the law And indeed it concernes not Subjects to enquire the reasons why the law is made but whether the thing be lawfull the matter of that law be not evil and when it was lawful before it becomes a duty now For the lawes of a just authority come in [n] Prov. 8.15 Rom. 13.1 6. the Power of God and it is a duty to be subject for conscience sake as before was shewed and therefore to deny to do that which is commanded when it is commanded or because it is commanded is an high contempt of the ordinance of God a sin of an high nature before God Sect. 9 7. Hence it also undeniably followeth nor is it denied by any who understand the nature and obligation of a law That where a law made by such authority requireth our active obedience i. e. to do or not do such a thing and layeth a penalty on those who observe it not the conscience is obliged to the duty and it is not sufficient to submit to the penalty because the law engageth to the Fenalty onely secondarily and accidentally upon mens failures but obligeth conscience primarily and intentionally to the duty required The sanction or penalty being added to preserve the honour and authority of the law that it may not be contemned that when men do not or will not for conscience obey they may by the terrour of the punishment be
of several Authors variety of such divisions hath been in several Churches is not unknown to the learned The first Author of that division of Chapters which we follow some [u] River Isagog ad Script c 29. Sect. 21. conceive to be Hugo Cardinalis about the year of Christ 1254. and that is not so long since as to be accounted ancient He that put the [x] Henr. Stâ—ph ad Lector in Conc N Test Latin Bible first into Verses and so also divided the New Testament was Robert Stephen These are things therefore too low for wise men to contend about 2. For the thing it self we need say no more to justifie it then 1. Sect. 11 The Jewish Church at the times of their solemn assemblies had lectures out of the Law and the Prophets which the [y] Act 13.27 et 15.21 Scriptures clearly intimate Junius [z] Juâ— in Act. 13.15 out of Maimonid gives us this account of the manner The custome of reading the Law in the Synagogues every Sabbath Day they say was delivered by Moses and again brought in by Ezra after the return from captivity and then there was added the reading of the Prophets also The Law they divided into so many Sections which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as there were sabbaths in the year that every year the whole Law i. e. the Pentateuch might be read through which was ended at the Feast of Tabernacles and then to begin again in course Out of the Prophets also certain Portions or Chapters which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answering to the Sections of the Law in number and as near as they could in matter and consent in Doctrine also were collected and appointed to be read This reading of the Law and the Prophets being finished they having first obtained leave from the Master of the Synagogue out of the Scriptures preached to the people 2. Sect 12 Agreeable to this in a great measure though not in all circumstances was the practice of the Christian Church both in ancient and latter times in the Christian Assemblies they [a] See many Collections to this purpose in Ball Trial of Separ p. 31. had lectures out of the Prophets and Apostles before Sermon they read som portion of the Old and New Testament as did the Jews the Law and the Prophets and those lessons did usually afford texts for their preachers In some b Hook Eccles Pâ—l 15. § 20. we read of an Apostolical constitution for the [c] Pâ—st lectionem legis et prophetarum et Actorum et Evangeliorum saâ—utat ecclesiam diecns Gratia Domini nostri c et post salutationem alloquantur populo Sermone Hostatorio Clem. Constit Apost l. 8. c. 5. reading of the Law the Prophets the Gospels and the Acts and after all these the blessing given The Grace of our Lord Jesus c. then this service being ended a Sermon preached Ordinarily they were read in course and order as those who read the Sermons of St. Chrysostome and St. Augustine shall soon find but somtimes som [d] See several testimonies of this in Baâ—l Trial. c. c. 8 p. 144 peculiar lecture was read and the order interrupted by an intervening festival which had a peculiar portion of the Gospel suited to the day and solemnity And this was not wholly arbitrary for the Scriptures being not all of one sort some parts being easie some hard Direction where to begin in reading and how far to proceed is not altogether superfluous And the Church appointing such Chapters or Portions at such times and upon such occasions as are judged to fit the seasons and to afford profitable instructions to the hearers can neither be repugnant to Scripture or the Christian practice There is nothing in this then but may lawfully be complied with God having commanded us to read the Scriptures but what book what chapter such a day or on such occasions or how much at a time are things as [e] Baxt. his Disput Disp 5. ch 2. Sect. 13 14. Mr. Baxter himself acknowledgeth left to Humane Pendence to determine and I am sure if it be determined by our Superiors it is no part of prudence to oppose their determinations in this thing 3. Sect. 13 For these things under this notion of Epistles and Gospels we read of them in the Liturgies of the Greek Church But the first mention that I find of them under this name is in a Manuscript that I have seen of one Nilus whom in Ecclesiastical story we find to be both a Bishop and a Martyr so he is called by the [f] Cent. 4. c. 4. de â—oct Sect. de bon oper Centurists of Magdel but whether the Bishop and the Martyr be the same person is some doubt a Nilus there was a [g] Fuseb Hist l. 8. c. 13. Martyr in Egypt under Dicclesian a Nilus whether the same or no a [h] Cent. Mag. Cent. 3. p 22 Bishop in Palestina a Martyr a Nilus reckoned among the [i] Cent. 4. c 10. p 6â—5 Doctors of the Affrican Church who is said to write many things some precepts concerning good works according to the Order of the Law certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or short sentences of Piety and Morality Among these sentences there is mention made of these Epistles read in the Church which he calleth as among the Greeks they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because usually they were portions taken out of the Acts or writings of the Apostles among other of his Sentences this is one If thou comest into the Church and seest none there then go thy self and out of the book there read the Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and go thy wayes c. it seemeth by this that the Bible lay then in the Church and such portions of a Liturgy and Sections of the Gospel or Apostolick writings appointed for such and such dayes In the Liturgy of Chrysostome this office is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thus ordered In the morning service they did read one Gospel a portion out of the Evangelists after this at their Missa or Holy Communion for the notion of the Popish Sacrifice was nothing of their Masse in those dayes they had this order Allelujah and a Psalme of David being ended the Deacon saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us attend then the Reader having repeated the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was two verses of some Psalme of David suited to the nature of the Epistle then to be read and the Festivity of the day then Celebrated The Deacon said again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us attend then the Epistle was read that being ended and some interlocutions between the Priest Deacon and Quire sung and some other rites passed the Priest standing at the Holy Table with his face towards the West i. e. to the Congregation he said with a loud voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us hear the holy Evangelist then
the Deacon read the Gospel appointed for the day This ended the Catechumens are dismissed and the Communicants proceed on Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us with our whole heart say and with our whole mind let us say Chorus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord have mercy upon us Deac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Lord Almighty the God of our Fathers we beseech thee hear us and have mercy upon us Chor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord have mercy upon us Deac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Have mercy upon us O God according to thy great mercy we beseech thee hear us and have mercie upon us Chor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord have mercy upon us Deac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We pray thee moreover going on to pray for their Kings and Emperors c. These things I have cited thus at large that it may appear that those several Practices and Interlocutions and Responsals as in the Liturgy in general so particularly at the Communion and the reading of the Epistles and Gospels as we use them in such Sections and Order is no new thing in the Church nor did the ancient Christians think this any way repugnant to the holy Canon Sect. 14 So that if we really consider the nature of the office the matter appointed the order of reading the practice of the Church here is nothing in this that should make us fear to observe this constitution nothing that will engage us in sin in the use of it And when the matter appointed is but the reading of such portions of Scripture me thinks it should not be a matter of contention among wise men how much is to be read or where or in what order whether out of the Apostles or Prophets or Acts whether called the Epistle or for the Epistle These are things almost infinitely below the Peace of the Church Thus I think I have gone over the most material exceptions against the Liturgy as relating to the Form Frame Manner of Composure and Order therein prescribed and have so far cleared it that it may appear there is nothing herein whose use is unlawful or contrary either to Scripture or the Gravity and Seriousnesse of a Religious service and the holy managing of our publick Devotions CHAP. VIII The Matter of the Liturgy examined and the exceptions against it 1. As Defective 2. As using corrupt Translations 3. As prescribing Apochryphal Books 4. As to the Form of Absolution considered and answered Sect. 1 HAving examined the Form we now are to consider the Matter of the Service and Prayers prescribed And if there be nothing in this evil to be done nothing required of us which is either against the Rule of Faith or Good Manners nothing contrary to Faith or Holynesse Then according to that known [a] Quod neque co â—ra fidem neque contra bonos more 's insungitur indifâ—â—ren â—eâ— est habendum et pro eorum inter quos vivitur societate servendum est Aug. ad Jan. Ep. 118 Rule there remains nothing in it but what may with a good Conscience be lawfully used and submitted to and this I hope to make appear in these ensuing Chapters And the truth is this is a matter of no great difficulty and therefore doth require no great skill or length of discourse to clear it for among all the exceptions there is not one that chargeth the matter as evil Let us take a view of the particulars and a transcient view in the most will serve the turn Sect. 2 Excep 1 Defectiveness 1. The first charge is Defectivenesse or want of due matter that should be [b] Accompt of pro. gen â—xc 17. Sect. 1 2 3 4 5. no preparatory addresse sins in Confession not expresse enough nor sufficiently enumerated prayers for the most part consisting of meer generals without mention of the particulars wherein the generals exist The Catechisme defective in many essential necessary Doctrines of our Religion c. But 1. Answered Sect. 3. It might be answered that many of these things are not wholly wanting but in some good measure there That despise not O Lord humble and contrite hearts in the Preface cannot with reason be recited as an exhortation but is really an addresse to God for acceptance Nor can these words That those things may please him which we do at this present be rationally said to be no words of prayer but a part of an exhortation to the people when they are expressly put up as a prayer in this petitionary form wherefore we beseech him to grant us true repentance that and the confession of sin is comprehensive of all the particulars required Psalms and Hymns there are of praise suited to Gospel worship and petitions both for general and special mercies Sect. 4 2. But supposing this defectiveness in the particulars proved granting there may be some reason to plead for a fuller expression and enumeration in a publike Liturgie yet all this signifies nothing to prove an unlawfulness of the use of that which is The absence of some good or perhaps necessary thing is not sufficient to prove it unlawful to use the present All that we are required is to use these forms the matter whereof being agreeable to the Word of God we may lawfully beyond dispute use them though there be not other particulars which we judge as good or necessary We are not required to give our judgments concerning other things but to conform to the use of these 2. Sect. 5. Except 2. Corrupt Translations Another exception is against the corrupt Translations used and appointed to be used These Translations are mentioned by the Divines in the Conference [c] Acc. of proceed Gen. Exc. 8.13 in the several Epistles and Gospels but by others in the old version of the Psalmes wherein some passages are said to be contrary to the Hebrew Text as particularly that in the Old [d] Psal 105.28 They were not obedient to the Hebrew and new Translation they rebelled not against his word and again in the Old [e] Psal 106.30 then stood up Phinehas and prayed to that in the New agreeable to the Hebrew and the truth of the [f] Num. 25.7 sacred Storie Then stood up Phinehas and executed judgment 1. Answ As to the Epistles and Gospels Sect. 6 this exception is now taken off not by a verbal answer but a reall deed that Old translation being rejected and the new brought into those parts of the Liturgy 2. Sect. 7 But in the Psalms whether because of the Musick used in Cathedrals being set to that Version or for what other reasons appearing to those Reverend persons to whom the business of the Liturgy was referred the Translation is not thought fit to be altered they must stand as they do but yet here is nothing that can amount to such an evill as for whose sake the Liturgie wherein this Version is retained should be deemed unlawful to be used For 1. Sect. 8 Possibly the
10. Sect. 35 And as little matter of exception can I see in the last mentioned by our Brethren which is the Collect for Michaelmasse day which is this Everlasting God Collect for Michaelmasse day who hast ordained and constituted the services of all Angels and men in a wonderful order mercifully grant that they which alwayes do thee service in heaven may by thy appointment succour and defend us on earth through Jesus Christ our Lord. Now to clear this 1. Answ Sect. 36. That the Angels are by the Creator who is the God of order and not of confusion and who framed the whole creation in an admirable and beautiful order established also in an order cannot be questioned and that this order is wonderful must be acknowledged by us who neither know nor can yet understand what those (c) Colos 1.16 Rom. 8.38 Thrones Dominions Principalities and powers particularly are which speak the several degrees and dignities of the Angelical creatures Sect. 37 2. And that we pray that they may by Gods appointment defend and succour us on earth is no more than in the Scriptures we find them often appointed to do and promised that they shall do We read expressely it is their office (d) Hebr. 1.14 to be ministring spirits sent forth to minister to such as shall be heirs of salvation Several wayes do we read and it is acknowledged that they have and do minister to the Saints Not to mention their presence in our assemblies beholding the Decency and Order of Men and Women in their solemn services as the (e) 1 Cor. 11.10 Apostle seems to intimate nor their (f) Luk. 15.7 10. rejoycing at our repentance and with delight and complacence (g) 1 Pet. 1.12 stooping down to behold the things prepared through Christ for us If we acknowledge as we must and by sad experience we too often find that the evil Angels the Devil by his suggestions can and doth work upon the soul to provoke us to sin we must also acknowledge an equal power in the Angels of God to stir up our affections to direct us in the truth and acquaint us with the Divine Will We often find them coming and going upon one message or other teaching men That they (h) Rev. 19 10. 22.9 will not be worshipped because they are our fellow-servants and that God only is to be adored These we find directing (i) Acts 8.26 Philip to the Eunuch to teach and instruct him (k) Act. 10.3 Cornelius to Peter to be taught and instructed by him (i) Per Angeles preces nostras offerri ad Deum Zanch. de Relig. l. 1. cap. 13. p. 297. They are Messengers to carry our prayers to God even in the judgement of no mean persons but known opposers of Superstition and Popery such as Zanchy who telleth us that by the Angels our prayers are offered up to God and being heard are returned to us Such as Peter Martyr (k) Pet Martyr in Genes c. 32. who saith that The Angels offer up prayers not to teach God as if he knew not but that themselves may know whereabout they are sent And Beza (l) Bez. in Apocal cap. 8. v. 3. Scimus Angelorum Ministerium sanctis in bâcvitâ de gentibus esse destinatum Hebr. 1.14 Haes causa est c. We know saith he that the Ministery of Angels is appointed to the Saints while they live here not that they should be worshipped as Gods but that according to the Will of God they should help us by their service as we may understand by many places of Scripture This is the reason why John in the Vision learned that the Prayers of the Saints in this world who daily offer up those pure sacrifices are offered up to God by the Ministery of Angels But indeed he adds What this Ministery of theirs is it is a Quis novit We cannot define Mediators they are not (m) See Aug. de Trinit 13.15 nor may we pray unto them for there is (n) 1 Tim. 2.5 one only Mediator between God and man the Man Christ Jesus Nor do they offer up our prayers in their own name nor upon any Merit of their own but in and by Christ the only Mediator they may And that they bring back answers from God to the Prayers of men the Scriptures have recorded several instances as (o) Dan. 9.21 10.10 to Daniel (p) Luk. 1.11 13. Zechary and (q) Acts 10.3 4. Cornelius c. As for Temporal deliverances external succour and defence we have many examples as of (r) Gen. 19. Lot by two Angels delivered from Sodom and sent to Zoar (s) Gen. 16.7 9 10. Hagar in the Wilderness comforted by an Angel and advised (t) 1 Kings 19.4 9. Elisah succoured by an Angel providing him bread and water in the strength of which he was enabled to travel forty dayes when before he was even weary of his life Why should I adde more particulars when David hath clearly assured us of this in general to all Saints (u) Psal 34.7 The Angel of the Lord excampeth about them that fear him and delivereth them So that even in a literal sense they may in this case be said to be as in another the Apostle (x) 1 Pet. 1 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith they are kept as in a Garison secure by a guard of Angels the Heavenly Hoast pitching their Tents and keeping Centry about them for these are the Hoast of God used for the protection of his Church even (y) Psal 68 17. Thousands of Angels Such was the Guard afforded to (z) 2 Kings 6.17 Elisha when the Syrian Army was sent to apprehend him at Dothan The Mountains being then full of Chariots and Horsemen of fire round about him And it is the Promise of God that they shall do so (a) Psal 91.9 10 11 12. When thou makest the Lord thy refuge and the most High thy habitation there shall no evil befall thee for he shall give his Angels charge over thee and they shall keep thee in all thy wayes they shall bear thee up in their hands Sect. 38 Having now such Scripture-evidences and the Saints experiences of succour and defence by the Angels Ministery I cannot apprehend any shadow of reason why we may not pray that They who do alwayes service to God in Heaven may also succour and defend us on earth And this being the Subject of the Promise of God without dispute may be the matter of our Prayers to God Sect. 39 Thus have I given an account of the most Material and I think all the Considerable Exceptions taken to the established Liturgy for so much as concerns the prayers and forms of Publick administrations which though our Brethren might judge rational pleas for some alterations in reference to the Publick establishment yet there really appears nothing in them nor were they so urged as such things so
now will m Isai 58 5. afflict our souls and keep under our body and bring it into subjection that we may testifie the n Psal 35.13 reality of our sorrow the sincerity of our repentance that we indeed turn to God that we now may with more earnestnesse beg o Gen. 3.8 9 10. and with confidence hope to receive pardon Or 2. When p Jud. 20 26. 1 Sam. 7.6 Dan. 9.3 2 Chron. 20.3 Esth 4.1 16. Joel 1.3 with 2.12 13 14 15 1 King 21.29 2 King 22.19 20. Judgments are upon us or expected or feared to humble our souls and mourn and weep and pray that so we may avert the indignation of God Or 3. When some eminent service is to be performed to which is required an especial assistance when solemn Prayers and Supplications are to be sent up when q Act. 13.3 4. 14.23 Apostles or Preachers to be ordained to the work of the Gospel and sent out to Minister to the Gentiles In these and such cases it is needfull to Fast that we may be as more serious in our Repentance so more fervent in our Prayers more quick and lively in all those holy performances Full stomacks beget heavinesse and security and a filled body is more stupid and dull that the soal cannot so nimbly performe its operations For this end I suppose did r Luk. 2.37 Anna the Prophetesse in the Gospell joyne Fastings to her Prayers that by this meanes she might better fit her soule and compose her spirit for her devotions For this reason among others it is that we find so often Å¿ Mat. 17.21 1 Cor. 7.5 Fasting and Prayer joyned together § 8 2. That the Magistrates and Governors both in Church and State may appoint the set and solemne dayes of such Fasting and Religious exercises I think all sober pious men do as little doubt I need not cite the stated Fasts in the Jewish Church nor those of the Christians in the elder times our own constant practice shewes that we have ever esteemed it lawfull and have obeyed How frequent is it for our Kings and Parliaments upon solemn occasions to appoint dayes of Fasting and Prayer to seeke God whether to remove his Judgments or to blesse some great worke in hand and who ever in his right wits questioned this And this not only upon particular emergent occasions but at constant times stated and fixed for those who may command a Fast at one time may also another and upon the continuance of the occasions continue also the solemnity of the Fast as with us we were for some years enjoyned by Royall Authority and did observe a monethly Fast and if monethly the same by like Authority may be done quarterly or yearly for ever these constant occasions for ever continuing whilest we are in this state of corruption and the Church continues Militant These things are in generall acknowledged in Thesi But § 9 3. When we come to the Hypothesis and a particular case we find a difference in the judgements of men The Lent or Quadrages Fast The main exception is to the Lent or Quadragessimall Fast and it is therefore made one of the desires of the Divines in the conference That there may be nothing in the Liturgy to countenance the Lent as a Religious Fast c. § 10 Now as to the observation of Lent I shall propound but these things 1. That it is a civill constitution is evident Stated and vindicated 1. As a civil Constitution and that it is a thing within the spheare and under the power of the Magisrate and that the Act of 5. Eliz. forbidding the eating of Flesh for a time upon a politick consideration for the breed of cattell the health of mens bodies the encouragement of Fishing and Navigation c. is an wholsome and good Law may not be questioned and that so far we are bound toobey none that I know denieth let us do so much let us obey the Law in this abstinence and for the ground of it though every man do abound in his own sence this matters not our peace will be sufficiently secured If we may obey the Constitution so far as the Law requireth us I know no reason that any sober peaceable man can have to start a new question and find out a scruple to be a plea for disobedience upon a dispute of Religion in that observance 2. § 11 Yet consider it also as the matter of a Religious observation Is this of such a nature 2. As a Religious abâ—â—â—ation how far to be owned so criminall and so unlawfull that it may by no meanes be admitted Consider it well we shall finde no such matter For 1. Can it be criminal Yea is it not laudable for the Church in her Constitutions for us in our practise from temporall and civill occurrents to excit and promote Religious duties Doth not Christ himself take occasion t Jon. 4.7 15. from the water of Jacobs-well to instruct the Samaritan woman and to shew her where is the living water and how she may attain it And from u Joh. 6 per to the Miracles of the loaves take occasion to preach himself the bread from Heaven that feedeth to life eternall and how can it be a sin either in the Governors of our Church upon occasion of a politick Law made for some kind of abstinence to prescribe or in us to obey such a prescription the practice of a religious mortification and by an holy use of this abstinence to prepare our souls for a solemne communicating at the Feast approaching yea why it should not be commendable I confesse my eyes are too dull to discover 2. § 12 Neither doth this clash at all with the Statute which condemneth those who preach or write that any eating of Fish or forbearing of Flesh mentioned there is of any necessity for the saving of the soul of man or is the service of God otherwise than other Politick Laws are or may be c. For Who doth so who saith so The Statute is expresse against the Popish Doctrines and practices and alloweth not the opinion of any worth or holinesse in the opus operatum as the Romanists speak nor putteth any difference upon the account of Religion in Meates or Drinkes or Times perfectly agreeably to the x 1 Cor. 6.12 13. 1 Tim. 4.3 4 5. Heb. 13.9 Col 2.16 20.21 Apostolicall Canon But when by occasion of this politick Law the Church calls upon us to improve it to an holy end and from a civill observance to performe an holy duty where is the sin where is the contrariety who ever taught that there was matter of Religion in eating Fish or Flesh but that we may by sober abstinence learne to practise an holy mortification who ever doubted 3. § 13 If we say it be unlawfull to be observed we must condemne the constant practice of the Christian Church not of latter and corrupter but
must condemn also the other § 23 Object No. For Sitting is now the Table posture and succeedeth the Tricliniary Gesture 1. Sol. The Standing at least is as unlawfull and indifferent from the Prime patterne and first examplar as Kneeling but yet this posture is allowed by all where it thwarts not a Publick setled practice of a Church and practised by many of our Brethren at home and the French Churches abroad when yet the same Argument that condemnes Kneeling condemnes that 2. § 24 But how came Sitting to be the Table Gesture now is it not by a silent custome among Nations and it is strange that the silent custome of a Nation should be enough to change the Gesture at our ordinary Tables and yet a Positive Law of the same Nation should not suffice in such a case at the Sacred Table If a Custome without Authority can so prevaile that what was before not Decent should now be Decent and what was before Decent should now be not so cannot a Law made by publick Authority established by an expresse consent of the people and allowed by daily use prevaile that what was upon no sound reason ever found unlawfull should be esteemed lawfull now for the time to come Custome is enough to satisfie us in our ordinary Tables why should not both Law and Custome together suffice for Satisfaction here when if there were no Custome but Custome and Law did seeme to oppose each other yet as to a Case of Conscience it may be soberly concluded that Custome should rather give place to Law than Law to Custome These things and much more to this purpose may he that please see in that Reverend Bishop in the place before cited where he solidly and largely handles the Question of the obligation of Christs example in this case § 25 2. For that exception that Kneeling was not used by the Church for many hundred yeares after Christ this signifieth as little for even in their Prayers Kneeling sometimes was not publickly in use yea expressely forbidden the Custome being as it is by Mr Baxter h Baxt. five Disp Disp 5. chap. 2. §. 41. confessed both Antient and Universall in the Church and every where observed and established afterwards in the last Cannon of the Councell of Nice and renewed by others That none should Kneele in publick worship on the Lords day no not in Prayer No wonder then that we find not this practice there where they Kneeled not at all in the publick worship But as they worshipped so they communicated the manner of receiving being i See Account of proceed Answ to §. 15. e ◠Auge in Psal 98. Cyril Gatech Onystag 5 more adorantium so that there can be nothing drawn from their practice against Kneeling at the Communion which is not also as strong against Kneeling at any other parts of publick worship even Prayer also § 26 3. As to the fear of justifying the Papisticall adoration of the Elements as Christ corporally present we are sufficiently secure for our Kneeling tendeth to no such thing We are informed clearly enough of the Doctrine of our Church by what is expressely set down in the Rubrick Printed in the Common-Prayer-Book of Edw. 6. at the end of the Communion though since left out whether as some say by negligence or for what other reason it matters not when still we maintaine the same Doctrine and our Church doth publickly declare it in our established Articles sc Art 28. in that Rubrick there is this expression concerning Kneeling We do declare that it is not meant thereby that any adoration is done or ought to be done either unto the Sacramentall Bread or Wine there bodily received or unto any reall or essentiall presence there being of Christs naturall flesh and blood For as touching the Sacramentall Bread and Wine they remain in their very naturall substances and therefore may not be adored for that were Idolatry to be abhorred of all faithfull Christians and as concerning the naturall Body and Blood of our Saviour Christ they are in heaven and not here for it is against the truth of Christs naturall body to be in more places than one at the same time But further § 27 Let it be observed the order prescribed in our Church is that the people Kneel not only at the receiving of the Elements but during the whole ministration which as it cannot be said to adore a corporall presence which is not there nor by the Papists pretended to be there untill the Vm the very last sillable of the Hoc est cropus meum i. e. this is my body be pronounced so it sheweth us why we Kneel and whom we adore viz. That in all humble devotion we present our selves before God and with humility of soul confesse our sins begge his mercy offer him praise for his benefits especially his unspeakable gift of Jesus Christ for the life of the world and with all reverence receive from the hand the Seales of his Covenant assurances of our pardon and peace and life upon our unfained faith sincere repentance and persevering obedience and put our Seales to the same Covenant solemnely engaging our selves to those duties and expecting mercy only on those Evangelicall termes And thus the forenamed Rubrick which is still the sence of our Church informes us that this thing viz. the Communicants Kneeling was well meant for a signification of the humble and gratefull acknowledgement of the benefits of Christ given unto the worthy receivers and to avoide the prophanation and disorder which about the holy Communion might ensue it § 28 Having now answered these exceptions I shall adde but these two things 1. Let this one Argument be weighed he that receiveth the Communion Kneeling either sinneth in that act or sinneth not if any say he sinneth let him shew wherein every sin is a transgression of some Law but here is no Law transgressed not a Law of the Church for that commandeth it not a Law of God for there is neither any precept in the Decalogue nor any precept in the Gospell that forbideth it let any man produce any such and we yeeld and the example of Christ is no more an obliging Law in this than in the Place Time and Habit as before was shown and there is acknowledged no obligation in these But if in this act men sin not what imaginable reason can there be produced why it should be unlawfull to do it when by a just Authority they are required 2. § 29 In Dubiis tutissimum c. In doubtfull things we must choose the safest Now suppose this a matter of doubt yet which is the safest way for us to goe it is easily to judge for we are sure it is our duty and we are obliged by command to partake in the Communion to receive this Sacrament we are sure that we are obliged to maintain the peace and keep in the Communion of the Church we are sure that we are bound to obey
as did much hinder the progresse of his joy and raised a trouble in his soul Such is that which is matter of grief and sorrow to a soul as in the words of Abigal to David t 1 Sam. 25.31 This shall be no grief to thee i.e. according to the Hebrew and Septuagint no staggering or stumbling or scandal nor offence to my Lord. Such a scandal as this the Apostle condemneth in the use of meats If thy Brother be grived u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 14.15 or made sad thou walkest not charitably Such was the scandal mentioned by the Prophet given by those lies of the false Prophetesses x Ezek. 13.22 Which made the heart of the righteous sad which God would not have made sad 3. § 10 Scandal it is when it is an occasion of slander or reproach against which the Apostle adviseth y Rom. 14.16 Let not your good be evil spoken of Every thing is pure to the pure ye know your liberty but by the abuse and indiscreet ordering of this there oft comes a reproach upon our profession and upon the way of the Gospel as if that opened a doore to all licentiousness and did embolden us to any thing to break all Lawes of God because ye regard not that wherein those weak ones think they still are bound Take heed of this for this is a scandal or stumbling-block 1. To the weak or not well-instructed Christian to alienate his mind from the Christian Profession and so becomes the Ruine or z Rom. 14.15 1 Cor. 8.11 destruction of him for whom Christ died 2. To the Heathens and those without while it layes a block in their way and discourageth them from coming in to the Church who by such carriages judg the way of Christians to be no better than their own yea or such as becomes not a sober peaceable man or wherein a man may expect no joy or comfort more Thus are the Idols of the Papists a scandal to the Jew Thus are the divisions schismes unjust and treacherous dealings of Christians a scandal to the Turks and Pagans The rebellions and schismes of some Protestants a scandal to the Papists The sins of Professors a scandal to Religion when they bring a reproach upon the Gospel a Rom. 2.23 24. and cause ungodly men to speak evil of all zealous faithfull Christians and judge them all evil doers and men of no Conscience yea even Religion to be but a mask and a pretence Therefore doth the Apostle so earnestly presse an honest conversation b 1 Pet. 2.11 12. to avoid this scandal These things I judge fully comprize the whole nature of scandal nor can I conceive any thing to be a matter of scandal but as under one of these notions § 11 Now by the use of the Crosse as it is enjoyned us there is none of all these scandals given by us nor can it be justly taken from this our use as it will appear by a review of the particulars 1. It is not it cannot be by any just inference §. 12. The Crosse no scandal as occasion of sin an occasion of sin to any and so no scandal in the first notion which will be clear by these things 1. The thing it self is proved for the matter of it and in our practice lawfull and by our example should others use it if they do no more than we do and by the Laws are enjoyned to do they shall not sin they cannot sin in doing a lawfull thing if they do more or make more of the Crosse than is meet or the Church allows the sinne is theirs there is no occasion of such a thing given by the Church which hath publickly declared how farre she allows and commands this practice The onely Objection that I know §. 13. Object that can be laid against this is That by this means some are encouraged to do it who yet doubt whether it may lawfully be done And then as c Rom. 14.25 He that doubteth is damned if he eate so by parity of reason He that doubteth is damned if he use the Crosse because he doth it not of faith and whatsoever is not of faith is sinne But I answer the Case is not the same nor indeed alike Answ For § 14 1. In the matter of meats there was an expresse Law of God putting a difference making some meats unclean and not to be eaten by the Jewes These being now brought to Christ some of them did not know whether this Law were repealed or no yea did conceive still the obligation of it to lye upon them He that knew his liberty and that now d Acts 1◠13 14 15. nothing was unclean but all things e 1 Tim. 4.4 5. sanctified by God to them that received them with tanks giving that f 1 Cor. 8.8 meat commendeth not us to God whose Kningdome consists not in meats and drinks and such low carnal observance but in g Rom. 14.17 29. righteousnesse peace and joy in the holy Ghost those high and spiritual duties This man might eat any thing as in reference to himself h Kom 14.22 Happy is he that condemnes not himself in that which he alloweth so that he was no occasion of offence to his Brother who understood not this liberty For he that was not doubting but i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 putting a difference according to the Law juding that he ought still to make and observe that distinction of meates This man if he eateth he sinneth and is in danger of being condemned because in his practice he goeth against that Law to which he judgeth yet he is obliged The Law makes it unclean this Law he judgeth to stand still and therefore esteemeth the meat unclean if he yet eat he sinneth against conscience His sin is not because he doubteth whether he may eat or no but because he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make a difference of meats as the Law did and judgeth himself obliged not to eat and yet eateth But in the use of the Crosse with us there is no Law of God expresly forbidding it nor ever was there such a Law declaming it not to be used and therefore there cannot be any such scruple whether such a Law as never was but there was about meats should oblige us now It is one thing to make such a distinction as the Law certainly once did make and we do not know it repealed to judge it doth so still and therefore dare not eat another thing to be onely scrupulous or have some doubt whether ever there were such a Law or suspicious there may be something consequentially forbidden where we are not clearly and fully convinced And this is our case which therefore the Apostles argument reacheth not Again § 15 2. The eating or forbearing meats there was a spontaneous act of their own they were not by any constitution of Church or state required not to
one too §. 20. Answ and we see by some the Reproach is laid high against the Church Whether it be justly taken or any reall occasion of such a Reproach or Scandall be given by the Church through this use of the Crosse we shall now consider § 21 1. That it cannot be given by particular Ministers in their use and therefore is the Scandall unjustly taken at us is evident because we are not free but by a Law determined ad hoc possibly were we every one left fully to our own liberty where the weaknesse of our Congregations would bear it but they would be ready to judge it Idolatrous and Superstitious I conceive we were bound by the law of charity so far as to condescend to their weaknesse as pro tempore during the time at least of their weakenesse ignorance or misprission untill they are betrer instructed informed and established to forbear such an use and not to lay any such occasion of Scandall before them But when we are bound up by a Law and a publick constitution the case is otherwise if any through weakenesse or mistake will judge evil of us we cannot help it the sin is theirs we give not the occasion but do our duty § 22 2. What then shall we lay the guilt upon the Church or her Governors or the Publicke constitution No in no wise To charge Scandall upon a Church and an established Law is a sin of an higher nature than men generally are aware of let us see if we cannot clear them also Scandall is indeed taken against the Church-constitution and Reproach is laid upon her Publick worship as being Superstition Idolatry or bordering upon Idolatry at least as using that which hath been abused to Idolatry and ought therefore to be abolished But hath the Church by her constitution or practice in this thing given any just occasion of these hard thoughts censures or Reproaches I thinke not which I shall manifest by applying these answers to the above mentioned arguments § 23 1. The Minor of the former argument that the Sign of the Crosse is abused by the Papists to Idolatry which is taken for granted is not perfectly true unlesse it be meant of the materiall Crosse which they worship indeed with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their own language yea a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Signe of it as it is used in Baptisme they do not that ever I read that they abuse it to Superstition and to many ridiculous actions and odde ends we grant but to Idolatry may seeme too high a charge Let us as the proverb is give the Devill his due and not charge the Papists with more than they are really guilty of § 24 2. But the Major is evidently faulty and to be denyed for though we grant it not commanded of God and abused by the Papists yet the abuse among them proves not the use unlawfull among us For § 25 1. That some abuse or give Religious worship to a thing where it is not due this cannot make that thing an Idol generally to all but only to themselves who so worship it It may be an Idol there and Idolatry among them who worship it but it is no Idol nor Idolatry nor bordering upon Idolatry among those who worship it not but professedly and publickly condemne such an abuse or our Church openly and expressely both the Cannons and constitutions about the use of this Sign who though she leave it out of her Rubricks yet retaines it and publishes her mind sufficiently in her constitutions Were we guilty of this abuse had our Church ever worshipped or required us to worship the Crosse and so been guilty of Idolatry or Superstition in this use there had been somewhat to be grounded on that argument and some reason to remove the occasion But what they doe beyond the Seas what is done among the Papists whom we acknowledge a most corrupted Church how that should concerne us who are nothing at all concerned in their practice and have cast out their Superstitions I understand not Yea farther § 26 2. I conceive that had we also so abused this yet the former abuse is not a necessary ground of abolishing this Rite unlesse that abuse had still continued When corruption and abuse is so closely joyned and annexed to the use of a thing that we cannot separate the one from the other in the practice of men here we must abolish the thing that we may destroy the corruption But when the abuse may be separated yea and actually is separated from the lawfull use I see not why we may not retaine that thing and the lawfull practice I see no reason why a former abuse should make a present use unlawfull when we really see that abuse is taken away This hath our Church done in the use of the Crosse in Baptisme where cannot but much commend and reverence her practice in reforming her self from the Romish coruptions in these two things § 27 1. Her charity and love to Peace and communion that as many things as we may retaine fellowship and communion in with the Antient Church with them of Rome yea all Christians in the world all things that are lawfull to be used and where she can separate the corruption from the laudable and proper use these she retaineth to shew that though she reformed yet she cut not off her self from the body of Christians nor denied the communion of Saints nor forsooke the fellowship of the Church § 28 2. Her wisdome when she must differ from them and forsake them or forsake the uncrring rule which her Lord hath given her she knoweth when and where to differ When she findeth such an intollerable abuse in a Rite or Ceremonie which like f 2 King 5.27 Gehezies leprosie inseparably cleaveth to it and cannot be cured till the Ceremony it self die or be abolished here she will abolish the Ceremony that she may avoid the corruption but where she can make a separation and purge the Rite from all such abuse she knows how to retaine the Rite and banish the corruption from the use of it This we see evidently she hath done in this the Signe of the Crosse in the two Sacraments Take it in the Learned Huttons words 1. §. 29. Hutton Answ to Reas c. c. 26. p. 156 157. The Signe of the Crosse in the Lords Supper we allow not because neither so Antiently nor so genarally nor so simply received Not so Antiently for it came in but of late yeares in the Eucharist not so generally for it had not that publick approbation as in Baptisme not so simply applyed for it is rather taken from Sorcerers than good Christians and beholding to Heildebrand's Magick almost one thousand years after Christ The danger in the use of it there appeareth because it nourisheth the grounds of conjuring and odde principles in the mystery of the Black Art by Masse-Priests crossing the Bread and Wine both at once and