answer 1. When it is confessed that the Church of Israel had such a Liturgy in Psalmes and Hymnes and some of these being proved of this nature now in dispute and these all acknowledged to be preserved to us as a choice part of Scripture I cannot see any shadow of reason why we may not use them as they did It is acknowledged we may use the same things words and formes and why not then in the same manner and if these why not others also of the same or like nature Sect. 21 2. Though nothing of the Mosaical Paedagogy or Oeconomy as such be obliging it followeth not that every thing therein is now unlawful It is true that those things which were then Figures of Christ to come and instituted as Types of our Redeemer to come in the Flesh were certainly of no use when Christ was really come to fulfil all the things by those types prefigured and now they yea all that was symbolical among them as observed with any opinion of necessity are not onely dead and rotten but only [k] Et mortua maâ—tisera deadly also and mortiferous and the charge upon us is [l] Gallat 5.1 2. stand fast in the Liberty wherewith Christ hath made you free upon as high an account as even the renouncing of Christ and of all benefit by him who in this case shall profit you nothing Yet for those things which did pertain only to Order and Decency in the external managing of divine worship without any typical or such symbolical signification I see not how they can be condemned as unlawful though it is possible sometimes and in some cases they may be inconvenient Sect. 22 3. But suppose every part of that Mosaical Paedagogy should be unlawful yet many things were then in use and practice which cannot properly be accounted a part of that Oeconomy or proper to that Paedagogy but upon principles of common right and reason taken up by them and practiced in common with others I never knew any deny but Magistrates might still if they see it convenient use the same Laws in Judicials as were given to the Jews and punish the same sins with the same penalties nor doth their being used under the Mosaical Oeconomy make it a sin for Christians now to use them Nor can I see any reason why we may not use those external orders of worship which were used in the time of but really were no part of that Oeconomy which was properly Mosaical Sect. 23 4. If we find not such a practice in the Christian Church in the Apostles daies this need not trouble us unlesse we can prove that nothing may be done do not in circumstantials of worship for which we have not the example of the Apostolical practice yea though we have the practice of the Church before and that not condemned any where either by Christ or his Apostles The Christian Church was then under too much persecution to have her publick Oratories and solemn Assemblies and solemn Order of the Sacred Publick Worship and no wonder then that we have no examples of her practice in such a case When then we have such evidences of the Churches practice in the Old Testament in things not at all symbolical or typical and this no where condemned or reproved in the Gospel which yet doth so sharply rebuke the abolished ceremonies though the times then did not admit such publick solemnities I see not but we may well conclude it agreeable to the Scripture pattern and not at all repugnant to the Evangelical Rule Sect. 24 5. Sure I am if we may believe Records the ancient Church did practice this very thing and consequently thought it no contrariety to the Rule of the Gospel if we then condemn this practice as such we shall condemn not only this Church of England for those years since the Reformation which yet is no very good argument either of our piety or charity but even the whole Christian Church both Greek and Latin in those ancient ages of forsaking the Evangelical Canon and admitting and practising a publick worship of God contrary thereunto Which how agreeable it is to that Evangelical Rule and the sentiments of Piety and Charity let the sober and considering Christian Judge For evidence of their practice besides those testimonies [m] See Sect. 9. of this Chapter before cited I shall now add these For the Lords Prayer which we find in their several Offices and St. Hierom telleth us that [n] Apostoli Dominico praecepto ad celebrationem eucharistiae adhibuere orationem Dominicam Hieron l. 3. contr Pelag. The Apostles by the precept of Christ added this to the celebration of the Eucharist and S. Austin informs us that [o] Quam totam petitionem ferc omnis ecclesia Dominica oratione concludit Aug. in ep 59. ad Paulin. q. 3. The whole Church almost concluded their Prayers with it In the Liturgy of St. Chrysostome we find the whole Chorus or Quire saying it And the Priest only with a loud voyce adding the Doxology For Thine is the Kingdome c. Again in the same Chrysostome we find Minister and People joyning together in the holy Ministration He saying The Lord be with you they answering him And with thy Spirit Thus are they [p] Chrysost in 2 Cor. Hom. 18 the Minister and People talking together or speaking one to another as he expresseth it Again for that in the Communion Lift up your hearts it was not only the admonition of the Deacon as the Minister may now at the beginning say let us pray or as they then did in the very same words [q] See Jewel Art 3. Divis 16 Oremus attendamus or oremus pariter omnes c. as calling upon the people for prayer and attention but in a particular office immediately before the Communion In the Greek Church the [r] Cyprian in Orat. Dom. Serm. 6. Priest said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we lift up your hearts the people answering we lift them up unto the Lord and this [s] Chrysost ex vari is locis in Mâ—tch Hom. 9. or â—s Aug. in Psal a 39. de dono persever l. 2. c. 13. in sacramentis fidelium And again de bonoviduitat c. 16. inter sacra misteria cor habâ—re sursum jubemur See Jewels Defence Part. 2. c. 14. divis 2. in conspectu Sacrificii as they then called that Sacrament not dreaming of such a Sacrifice as is now pretended in the Popish Masse Of the [t] Concil Valent. An 444 Can. 6 Holy Holy Holy of the [u] Concil Val. Can 5 Basil ep 63 Aug. ep 178 Sozom. l. 7. c. 9 Lord have mercy upon us Christ have mercy c. Of the Hallelujah or Praise ye the Lord. Of the Gloria Patri or Glory be to the Father c. a Doxology wont to be added at the end of every [x] Graecls usitatum terminare pâ—eces aliquâ Doxologiâ Hinc Psalmis addere
Office So that though that be true which the Annotator on the Epistle of Clemens Rom. made English in these late times citeth out of St. Augustine as to the name That Episcopi nomen est vocabulum quod ecclesiae usus obtinuit for they might give a new name but not erect a new Office Yet when the same work is still required to be done in the Church by such persons call them by what names ye please the thing is the same Again suppose though the name of Bishop and Presbyter be used promiscuously for one and the same Officer as they (l) Tit. 1.5 7. Act. 20.17 18. Phil 1.1 1 Pet. 5.1 2. seem to be yet that this person is the Bishop in the sense as now the word is used as Dr. Hammond doth judge And that at the first the Pastors were all Bishops and that They as their territories increased and the Church multiplied and their charge and work grew too great upon them ordained other Presbyters to undertake part of the charge under them I say suppose all this should be true as yet we are not confident nor can we be infallibly assured of the contrary And there are not a few that think it unquestionable and believe they can prove it too Where are we then Here is then no intrusion not usurping an authority but an Apostolical institution And then what plea can we have for disobedience whereas should it not be so but that there were onely Presbyters at the first and afterwards one chosen out of them for the avoiding of schism and faction and he called a Bishop as S. Hierom thinks and yet this in his judgment early too even when (m) 1 Cor. 1.12 one said I am Paul and another I of Apollos and I of Cophas c. and how soon that was we need not be told Yet in obeying the Bishop there could be no sin yea there would be much reason to do it if but for the avoiding of faction and schism So that here we may easily judge which is safest to practice For though the Bishops standing could not be proved there yet is no danger in obeying But if it indeed be founded in the Primitive pattern there must be danger in disobeying and our misguided judgments will be no sufficient excuse for our sin in rejecting an ordinance of God Sect. 6 Answ 2 2. But suppose the charge true that they usurp an authority which is not given them yet this must not be a ground for us to deny our obedience Discipline Order and Government are necessary to the Church for ever and to this are we bound to submit though it be sometimes put into such hands which we judge not so proper nor of primitive institution For the Thing is essential at least to the well-being and external communion of the Church viz. Government But the other The particular hands by which this is managed is of another consideration The Church may be happy if governed by One or Many or a Colledge of Equals or by some one or more among whom there is a subordination But without order and government it cannot be so Again Sect. 7 There cannot be shewed or supposed any greater irregularities in the Bishops nor indeed any such as to their entrance into or exercise of their Callings or Administrations of Government than was apparent in the Scribes and Pharisees For their entrance they were evidently usurpers (n) Mat. 23.1 They sate in Moses chair They were there it is true but they inthronized themselves in that chair and being in they held it They took to themselves the office of expounding the Law and teaching the people who being of any Tribe did without any regard of right or wrong invade that chair which was by Gods institution appropriate to the Priests and Levites Their Administration was as bad also joyning their Humane Traditions to the Law and their Will-worship to the Worship of God whereby they are said (o) Matth. 15.6 Mark 7.13 In vain to worship God and to make the commandment of God of none effect Yea making more account of and urging these Traditions with more severity than the Laws of God himself Yet the charge of Christ is what Forsake their Ministery Attend not on the Chair while they sit in it or obey not the Doctrine because they deliver it No but Hear them They are in Moses chair howsoever they got thither there they are and you must attend and Hear Observe and Do. Whatsoever they adde besides howsoever corrupt in their practice Follow not their Practice but Obey their Doctrine as far as it is of Moses Sect. 8 Do but now apply the case The worst Adversaries the Bishops have never had the boldness to charge them higher The Chair if they have invaded it is but as the Pharisees did All the Humane Traditions which they are charged I think unjustly to bring in and require conformity to are of no worse nature than those which the Pharisees used in and about Gods service and pressed upon the people Nor can their Ministery be so repugnant to Christ as the Ministery of the Scribes and Pharisees But in the Chair they are and there they are fixt and established too And though their entrance be supposed irregular which it is not yet must we obey for they are in the place of Governors If they add Inventions of their own it is their onely sin and they must answer it We are to comply in all things where we shall not sin against God So that notwithstanding this exception we may lawfully submit For it is not proved that they usurp what is not given them and if they should yet while the Government of the Church is in their hands we are not to oppose Sect. 9.2 Partic. Ex ∣ cept 2. It is again urged Though the office of the Bishop should be granted to be abinitio yet our Bishops unaertake too great a charge The large extent of their Diocesses is too much for their personal inspection wherein yet they take a personal charge over the souls of all those within their several Bishopricks Which burden must needs be too heavy for one mans shoulders The Pastoral office being a work of personal ministration and trust and that of the highest concernmen to the souls of the people for which they are to give an account to Christ So that though Episcopacy be granted yet not such as is established with us The charge of the Primitive Bishop being but over one Congregation but of the Diocesan Bishop extending to many Sect. 10 Answ 1 Answ 1. This exception is raised upon a doubtful foundation For it is not yet cleared or confessed That the Bishops of every Diocess are bound to a personal inspection or charged with the oversight of every particular soul within their jurisdiction Or that they are to be accountable for the miscarriage or perishing of any particular soul if it have not been through their fault and neglect or
warrant from the Scriptures and this being cleared we shall better judge concerning the matter of edification I shall put the Argument into form and by that means shall be able more appositely to apply the Answer As to the charge of being repugnant to the rule of Scripture the Argument must stand thus Sect. 3 Branch 1 Where the Scriptures appoint the Minister for the people in all publick services appertaining to God Responsals of people whether Repugnant to Scripture and those holy Scriptures both of the Old and New Testament intimate the peoples part in publick prayer to be onely with silence and reverence to attend thereunto and to declare their consent in the close by saying Amen And the form prescribed doth not so but appointed to the people a great part in the publick services themselves There is a repugnancy between that Form and the Scriptures But the Scriptures do so and the Form so as is expressed Ergo. For the proof of the assumption several particulars are produced The Alternate reading of the Psalmes and Hymns The Responsals of the Clark and people The Litany so framed that the Petitions are in a great part uttered by the people c. Sect. 4 These are the Charges This the Argument wherein 1 To the proposition I shall say little though as that is expressed it may admit some dispute for it is said only The Scriptures intimate so and so and the Form appointeth so and so now what is only intimated is not clearly determining and here therefore is no Real but a seeming or intimated Repugnancy 2. But the Assumption as there conceived viz. That the Minister is appointed sc by the Scriptures of both Testaments for the people in all publick services c. and that the holy Scriptures of the Old and New Testament intimate the peoples part in publick prayer to be only with silence to attend and declare their consent in the close by saying Amen This I positively and resolutely deny for Sect. 5 All Logicians know that a particular affirmative overthroweth an universal Negative and a particular Negative an universal Affirmative Observe then This is all laid down in an expresse universal The Minister in all publick services c. for the people The people onely to do nothing else but to attend with silence and to say nothing but Amen Now if any particular instance can be produced to the contrary that is enough to wipe of this charge and I think the Scriptures do afford us many Sect. 6 Are not the Psalmes and Hymnes a great part of the publick services appertaining to God They are reckoned as such in this very exception and though in the latter branch there be a restriction to publick prayer yet the former is against the peoples part in all publick services and the Plea is laid not onely against the peoples bearing a part in publick prayer but against the Alternate reading of Psalmes and Hymnes But sure I am The peoples joyning with their voyces and bearing a part in these is neither against the Scriptures appointment or intimation which doth not only not appoint the Priest Levite or Minister to be wholy and alone for the people in these but doth also not intimate only but clearly expresse the peoples bearing a considerable part in them and not onely silently attending and adding onely their Amen in the close Sect. 7 It is confessed by our Brethren [b] Accom of proceed Reply p. 92. Sect. 16. that in the case of Psalmes and Hymnes and these are a part of the publick services it is certain they had a Liturgy or Form as we have which Forms are carefully collected preserved and delivered to us as a choice part of the Holy Scriptures And these Forms were then certainly to be used and the peoples bearing a part in them is evident enough for Sect. 8 1. That the people should joyn in singing is questioned by none that I know even those Sectaries who deny it in mixt Congregations as they allow no such Communion in any Ordinances do yet allow it among those whom they account all Saints But for us we all practice it And whether we sing together Joyntly in Meeter or Alternately in Prose as in the Cathedral way the matter comes all to one the people bear their part in both Sect. 9 And the truth is for manner of singing it hath still been various in the Churches according to the Custom of several Nations and yet that diversity breeding no division or contrariety There being [c] Tot panè psallentium chori quot gentium diversitates Hieron ep 17. ad Marc. cap. 6. as many Quires of singers and wayes of singing as diversities of countries Sometimes one only singing and then another [d] Dicas Psalmum in ordine tuo Hieron ep id Rustic in his order sometimes [e] Tertul ad uxer l. 2. dicit Psalmum inter duos sonare two sometimes we find a council forbdiding [f] Concil Laodic can 15. any to sing but such to whom the office of singing belongeth sometimes the whole multitude sang [g] Audict orantis populi confistens quis extra ecclesiam vocem spectet celebres hymnorum sonitus Hilar. in Psal 65. that those who stood without the Church might hear the voice of the people praying and the loud sound of their singing and this sometimes joyntly together sometimes by course or * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the people in St. Basils time sung the Psalmedy one part answering another at the sound whereof Nazianzen saith of Valens the Emperour that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was smitten as with Thunder See Jewel Art 3. Div. 2. out of Basil ep ad Cler. Neocaesar and Greg Naz. Orat. Funebr in Pasil Quire-wise [h] Responsoriis psalmorum cantu virorum mulierum virginum parvulorum consonus undarum srâ—gor resultat Ambr. Hexamer l. 3. c. 5. And a many more citations to this purpose doth Mr. Ball give us which I have now not leisure to examine he that please may Euseb l. 2. c. 17. Socrat. l. 6. c. 8. Theodoret. l. 2. c. 24. l. 4. c. 27. Plin. epist l. 10. ep 97. Basil ep ad Cleric Neocaesar Nazianz. funcbr orat in Basil Aug. confes l. 9. c. 6 7. men women maids and little children answering one another Sect. 10 And this was not the practice of later ages only but of the Jewish Church and Scripture times also There we find the people of God in their solemn services in such forms answering one another There we find in one place the Priests and Levites [i] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 responderunt invicem i. e. vicissim 〈◊〉 cant abant Piscat Ezr. 3.10 11. with 1 Chr. 6.31 16.7 singing together by course and praising God after the Ordinance of David the King yea not these only but the people even the women also for so we read Not Moses only but the [k] Exod. 15.1 Children of Israel with
that may well stand with Piety and Peace which if it be interrupted the fault I fear will appear to be not so much in the Imposition as our froward Opposition I am moreover well assured that would we all conscientiously study and practice those indispensible commands of the Gospel viz. Holiness to God and Peace among our selves we should neither have a mind or leisure to strive so much about circumstances of Forms or Order and trouble our selves and the Church with our fruitless contentions 2. For my self I confess I have almost undertaken a work without tools being in a place of very much employment and very little profits my leisure is little to search the Monuments of Antiquity and Practice of former ages and mine abilities and opportunities less Food and Raiment and the necessary charges of a family devour the whole income of a poor Vicaridge that many books cannot get into my study nor have I had opportunities of any other Library Yet so far as my slender stock will reach I have been willing to lay forth my self and cast in my Mite to the Church and I have the boldness to promise my self that even in these sheets the Reader may meet with some satisfaction about these things from the fountain of Purest Antiquity the Holy Scriptures and something also from the following streams in the practice of succeeding ages 3. For the other difficulty I cannot but expect to meet with Readers of different tempers Some perhaps will think I have not said enough others that I have said too much But Read impartially observe the design and then judge All that I aim at is to promote Peace and Obedience and the humble Christian I shall presume to hope may here find that which may satisfie those scruples and remove those doubts which interrupt or hinder them All that I wish or desire the Reader to bring is Piety Judgement and Candour that he be willing to learn and know the truth judicious and able to discern it when made known and ingenuous ready to acknowledge and embrace it when he is convinced of it If we have been mistaken let us not think much to acknowledge it nor oppose our vain reputation to our duty or the Publick tranquillity I have adventured these Papers into the world I present them to thee from a sincere and honest heart aiming at nothing but to do my part to further and promote the Practice of true Piety Conscientious Obedience and the Churches Peace I hope thou wilt find nothing in them mis beseeming the Spirit of the Gospel or the meekness of a Christian I would not willingly offend any but serve and profit all For common infirmities thy Humanity will pass them over and thy Christianity will engage thee to love and pray for all that love Christ and his Church and among them Thine in our Common Saviour JO. STILEMAN 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A PEACE-OFFERING The First Part. CHAP. I. The Introduction bewailing our Dissentions and pleading for Peace ΣΥΠΘΕΩ Sect. 1 WE read in the Sacred Story of two notable structures that Noah raised The one in obedience to the Command of God and conformable to his Instruction (a) Gen. 6. An Ark (b) Hebr. 11.7 for the saving of him and his house (c) 2 Pet. 2.5 when God brought in the Floud upon the world of the ungodly The other in Gratitude to God when the Waters were aswaged and the Earth dryed and the Ark rested and He and His saved and brought forth again An Altar (d) Gen. ◠20 21. unto the Lord whereon he offered of every clean beast a burnt-offering That he might both give a Specimen of the Piety of his Soul and his hearty thankfulnesse to God for his mercy in that Salvation and also appease the wrath of God which had poured forth such a deluge upon the sins of men And the successe answered his hopes for it is said The Lord smelled a sweet savor and said I will not curse the ground any more for mans sake Which words as they intimate that it was the indignation of God provoked by the wickednesse of the world which brought on the Curse with a Floud to destroy the World So they clearly signifie this anger of God by this Sacrifice of Noah to be aswaged and appeased 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Sacrifice appearing by this to be not only an Eucharistical or Gratulatory but also a Propitiatory Oblation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And because anger is not appeased till the sinner be purged and the sin expiated The same Sacrifices which did conduce to the one did conduce also to the other and did therefore among the Ancients receive different names according to their different effects and use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Placamina Feboua Piamina They were Propitiations for the Attoning and appeasing a provoked Deity Purifications to purge and cleanse the vile offenders and Expiations or Lustrations to expiate and take off the provoking and polluting sin Sect. 2 Give me leave dear Brethren even He whom the least of the thousands of Israel and the meanest labourer in Gods Vineyard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to translate the Scene awhile into England this little Island of the world an Island sometimes like the Garden of God which was once while she was as (e) Psal 122.3 a City at Peace and compact together (f) Cant. 6.4 10 Beautiful as Tirzah comely as Jerusalem Fair as the Moon clear as the Sun and to her enemies terrible as an Army with banners But we cannot yet forget the years that are so lately past wherein (g) Psal 93.3 The Flouds lifted up their voice The flouds lifted up their waves The indignation of God as a Deluge did overflow the Land and Judgements came so thick one upon the neck of another as in a raging storm (h) Psal 42 6. 88.7 Deep calling unto Deep all the Waves and Billows of God going over us that we were not only drencht as in a brook of waters but almost drowned in a flood and all our peace carried away in a Torrent a violent impetuous torrent of Blood and Confusion Then (i) Lam. 1.1 she who was great among the Nations and Princes among the Islands even she became tributary Then stood the poor afflicted Church weeping (k) Vers 2. Her teares continually on her cheeks for her friends dealt treacherously with her and became her enemies (l) Vers 5. Her adversaries were chief her enemies prospered (m) Vers 6. Her beauty was departed from her Her Princes became like Harts that could finde no pasture and were forced to flie without strength before the pursuer (u) Vers 8. She had grievously sinned therefore they that honoured her despised her Her Princes could not protect her not her Fathers feed her for (o) Chap. 4. Vers 19 20. Her Persecutors were swifter than the Eagles of heaven And the breath of our nostrills
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
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
granted to them by the Civil Magistrate and held in tenure from him and not claimed as pertaining to the Episcopal function by Divine right 4. Their Courts determine no other civil causes than the Civil Magistrate and his Laws do permit or if any do the fault is not in the Prelateship but in the persons Further they inflict civil punishments give licences exact oaths c. by authority from the Magistrate whose substitutes therein they are And therefore the Prelates neither in this nor in any of the former instances can be said to impair the dignity authority or supremacy of the Civil Magistrate but herein do all things in and by the protection of his authority 5. If all our Ministers be exempt from the Magistrates Jurisdiction in some things appertaining to them but in what things I know not this very exemption it self is an act of the Magistrates Jurisdiction and depends upon his pleasure and how can it then any wayes impair the same Sect. 45 These things may satisfie in answer to this exception The Honours and Lordships given to the Bishops is a civil additament which we have no reason to envy them neither doth that Title or their rule and dominion infringe the Prerogative of Christ or the Power and Authority of the King And how their Honours and power in the Church should discharge us of our obedience or be a ground of our contentions I must profess I see not how any rational account can be given to any considering man Sect. 46 Except partic 6 6. But if they have a power themselves yet how can they set up and substitute and require our obedience to other officers which in the Church are confessedly not of divine institution for this also is an exception against our Episcopacy and thus did the Presbyterian Divines give it in in their (e) 1. Pap. of Propos except 2. against Bishops Proposals to His Majesty That by reason of the disability to discharge their duties and trusts personally The Bishops did depute the Administration of much of their trust even in matters of Spiritual Cognizance to Commissaries Chancellors and Officials whereof some are meer secular persons and could not administer that power which originally pertaineth to the Officers of the Church And again in their Second paper to His Majesty presented in reference to His Majesties Declaration communicated to them before its publication they say The Prelacy which we disclaim is That of Diocesans upon the claim of a superior order to a Presbyter assuming the sole power of Ordination and of Publick admonition of particular offendors enjoyning Penitence excommunicating and absolving besides Confirmation over so many Churches as necessitated the corruption of Discipline and using of Humane officers as Chancellors Surrogates Officials Commissaries Arch-deacons while the undoubted officers of Christ the Pastors of particular Churches were hindred from the exercise of their office Sect. 47 Answ 1 Answ 1. How much these things may signifie towards the design for which they were urged by these Brethren petitioning for an alteration of the establishment which here I meddle not with sure I am should all these things be granted they signifie nothing as to the exemption of us from a peaceable submission to these officers being established And this is all that I here aim at As to the Diocesses and Superior Order I have already spoken to them the matter of Ordination I shall examine under the next exception Sect. 48 Answ 2 2. As to Publick admonition Penances Excommunication and Absolving c. I say that such censures as these are to be executed in the Church none that knows the nature of a Church and is acquainted with the Scriptures did ever or do now question The censures are necessary the ends great To preserve the Church in Purity and Peace To keep men from Scandal and Schism To recover the lapsed sinner To restore the Penitent To strengthen the weak To confirm and establish the doubtful to make the Church (f) Cant. 6.4 10 comely and beautiful in her self and terrible to her enemies as a well marshalled Army Now when we acknowledge the Censures of Divine institution and of so great necessity why should we quarrel at the Administrators which yet are not so uncapable of this trust as some may conceive The Bishops on all hands are granted an interest in the power of the Keyes even by those who will not acknowledge them above the Presbyters Now if they exercise this power alone or with others yet excluding some whom we judge to have an interest with them yet what they do they do by vertue of that authority which they have The taking too much upon them or any male-administration may be personal faults but no ground for us to refuse obedience Sect. 49 Answ 3 3. Neither do these inferior officers pass these Censures alone but with others nor do any according to our constitutions keep Courts in affairs of this nature but with someone or more Presbyters there with them Sect. 50 Answ 4 4. But grant that these Officers have not a Divine institution but substitute under the Bishop by an authority meerly humane though some conceive some footsteps of an Archdeacon in Scripture in Silas and Mark to Paul and Barnabas although not under the same name Yet 1. The Lay-Elders beyond all doubt are as much secular persons as any of these and have as little a foundation in Scripture as these as to the being Ecclesiastical officers and the passing of Church-censures and then methinks these men that could admit them may admit these If their being secular persons be an argument against these sure I am it is as strong against them and with us more for they never had any legal establishment in this Church as these have But 2. The legal establishment of these Officers by the Laws of the Kingdom is enough to engage our submission to those Laws and upon this account may even those men with a good conscience obey them who yet acknowledge not a Divine institution of them nor a Divine right in Episcopacy it self For 1. Sect. 51 I think there is very much truth in those words of Archbishop Whitgift which I find cited but miserably misapplied by Johnson the Separatist viz. The substance and nature of Government must be taken out of the Word of God and consisteth in these parts That the Word be truly taught the Sacraments rightly administred Vertue furthered Vice repressed and the Church kept in quietness and order All this is certainly of Divine institution and this we may and must submit to And this is all which the Bishops and Officers under them are impowered to do But saith he the Officers of the Church whereby this Government is wrought be not namely and particularly expressed in Scripture but in some points left to the discretion and liberty of the Church to be disposed according to the state of times persons and places Now if there be a truth in this which
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
Orthodox Presbyters said a Reverend Bishop of our Church are by an insuperable necessity forced to ordain other Presbyters that the Church fail not the Church and Ministry being but res unius aetatis and in one Age gone if no Succession of Ministers be provided and if Presbyters ordain not there are no other to do it in this case I should not dare to pronounce such Ordinations void Upon this account the Bishops had reason not to require of them a Re-ordination because they denied not the validity of their Ministry nor would be so unchristian as to unchurch those that gave it an invincible necessity putting them upon this or none Sect. 79 But the case with us is of another nature and a different consideration It is now not concerning the admission of strangers into our Churches who regularly could have no other but a Presbyterial Ordination in their own from whence they came and to whom we are to give the right hand of fellowship notwithstanding this difference in an external Order but concerning the members and subjects of our own who by the standing Laws of this Church and State were bound to receive and legally could receive only that Ordination which could not be conferred without the hands of a Bishop and which they might have had had they not first by a popular fury thrown out the Bishops So that though the Ordination received from Presbyters as to the Ministry it self may be yielded valid yet here as to the manner and entring into it it will be in every Episcopal judgment and considering the Laws establishing Episcopacy here never yet repelaed I see not how it can be otherwise accounted Schismatical The former Bishops would not require Re-ordination of those who came from other Churches which were Presbyterial because they denied not their Evangelical Ministry as to the substance of it that they might not seem to condemn those Churches as no true Churches of Christ Yet instances may be given of some that were of this Church whose Ordination would not be allowed which they had taken abroad from a Forraign Presbytery which they might have had but refused from the Bishops at home And upon the same reason now of their own members they also require a Re-ordination that they may not condemn themselves as Antichristian nor justifie the popular fury that cast them out nor countenance a Schism in our own Church Sect. 80 4. But the main of our enquiry must be not how justly or rationally they may require it but how far those who are concerned may submit to it being required The reason of exacting it and the prudential consideration of it our Governours who require it I presume are able to give though it concerns not us to be curiously inquisitive into the reasons of their commands as was before acknowledged It concerns us only to satisfie our souls in this whether we may obey or no whether should those whom it concerns lie under a guilt of sin should they submit to a Re-ordination by Episcopal hands I am fully convinced they should not For whatsoever may be the judgements of men and the practice of some Churches at some time yet sure I am 1. Sect. 81 We find not in the whole Scriptures any thing expressly forbidding it or that I know tending thereunto There is much stress laid upon One Baptism but no such thing upon One Ordination It is then such as cannot be condemned as Contra Fidem 2. Sect. 82 Nor is it Contra Bonos Mores I know not which way it can be charged to do any thing to the hinderance of a sober just or godly life Men may be as ardent in their affections as devout in their worship as conscientious in their obedience to God as loyal to their King as humble sober meek just charitable to their Neighbours as they are or may be without it Yea in some cases it furthers and helps forward these duties for before some conscientions men did doubt of the Mission of their Ministers how justly I dispute not but they did so and were under a temptation to reject their message Now they acknowledge them indeed sent and legally established and Commissioned and their words now have authority and their Message received as of Embassadors of Christ How much this conduceth to perswade men to obey the Gospel which they preach I need not use many words to prove The experience of Thousands will attest and evidence it And that it hinders not yea promotes obedience to Rulers is clear for the very submission to it is an act of obedience to their Laws So that this Re-ordination being neither against Faith nor good Manners I see no reason but that according to that known (h) Quod neque contra fidem neque contra bonos more 's injungitur indifferentèr est habendum pro corum inter quos vivitur socîetate tenendis est Aug ad Jan. Ep. 118. rule of St. Austin it is to be held and reputed indifferent and to be kept and observed for their sake and communion among whom we live 3. We may well distinguish between what is necessary ad essentiam ministerij and what is necessary ad exercitium pro Hic Nunc. A man may have all things conferred which pertain to the essence or substance of Ministery and yet there may be an use yea an accidental and occasional necessity of something else to enable him to exercise his Ministery at such a time and in such a place Or which comes all to one as (x) Humph. of Re-ord Sect. 2. p. 16. one distinguisheth between what is required to the setting apart a man to the office of a Minister in the sight of God and what is requisite to make him received as such among men and give him full authority and repute to execute his Ministery in the Place or Church where he is or shall be called So that even those who judge their former Ministery valid in fore Dei and may not therefore renounce it as null nor indeed is that required yet may see as a necessity from the Pleasure of their Governours so a lawfulness in the thing viz. To be ordained again Not to make them simply Ministers or Presbyters anew but to make them Presbyters for as our Church useth the word which is equivalent Priests of the Church of England i. e. that they may have authority to use and exercise their Ministery and be received as such in This Church of England and particularly in those places where they shall be called to minister For thus saith the Bishop in the Ordaining him (i) Form of Order Priests Take thou authority to preach the Word and Minister the Sacraments in the Congregation where thou shalt be appointed Whereby there is not only a Ministery conferred but an authority to exercise that Ministery in the English Church and a freedom a legal and regular liberty to use it in the place to which he is called And what sin or
and because so is the Will of God that we should do For if we yield to Episcopacy though not as a Divine yet as an Humane Constitution not repugnant to the Word of God and so much without doubt whatsoever it be more it is with us being established here by the known Laws When then they require this of men I see not how it can be avoided but by vertue of those forementioned texts it ought to be done Re-ordination being in this case as is well noted but a submission to that Order of Church Politie which is by the established Laws made by the Powers not only in being but who have the undoubted Soveraignty and legal authority again set over us In a word 8. Sect. 88 Lastly It is not of no consideration that we in this case not only consider what is necessary to make a man a Minister of Christ but also what is requisite to qualifie a man for the legal maintenance which doth belong to such a Ministery in England And those who deny the necessity of a superadded Episcopal Ordination as to the former end yet must see a necessity at least the use and lawfulness of it to the latter Upon such an account as this no man ever questioned the lawfulness of a double Marriage When the late Usurping Powers required this to be Solemnized by the Civil Magistrate no man doubted but those who were either not satisfied in Conscience of that way or doubted the ill consequences when the tide should turn the Laws as then standing not allowing the Legitimation of the issue of such a Marriage might lawfully as many and all wise men did be Married again by the Minister according to the Laws in force without incurring the guilt of any sin thereby And why may not a second Ordination be admitted upon the consideration of the like consequences One is no more a Sacrament than the other One is as much an Ordinance of God as the other The Name of God would be no more taken in vain in the one than in the other Nor can I by any thing in Scripture find there should be any sin in the one as before it is stated than in the other Sure I am the Holy Scripture no where condemneth it hath no where given us a Law against a second Ordination and (x) Rom. 4.15 where there is no Law how there should be a Transgression I say not I but a wiser than any of us even St. Paul himself could never see He that is desired to see more of this Subject let him consult that little book of Mr. Humphreys professedly handling this question of Re-ordination where he will see the lawfulness of it at least as to the receiver clearly and fully proved the main doubts and scruples about it and difficulties in it untied and solved To that I referre the Reader In the mean time This may be enough to perswade and shew that men lawfully may in this thing submit to and comply with the Orders of our Superiours without sin Having now solved these doubts as to matter of Ordination and Re-ordination and answered all the most material Objections I hope I have laid such grounds as may satisfie all serious and considering men of the if not necessity yet lawfulness of our submission to the Government the Episcopacy established with us notwithstanding these great exceptions taken against them in matters referring to the first general head wherein the Bishops are said to take too much upon themselves and to challenge a power which is not theirs CHAP. VI. The other general Exception against the Bishops as hindering the particular Pastors from the exercise of their Office answered Sect 1 WHen I have satisfied the scruples that refer to the next general head I think I have said enough as to the matter of Government and shall have sufficiently cleared this That notwithstanding all this there may be a peaceable submission a due conformity lawfully yielded General Ex ∣ ception 2 2. This Exception is That the Bishops as they are said to take too much upon themselves so will not suffer others to take their due but hinder the undoubted Officers of Christ the Pastors of particular Churches from the exercise of their office particularly as some have objected that part of Government and Discipline which they think they should and do judge they are called and have authority to administer every particular Pastor being bound to a personal ministration of all the Ordinances of Christ to that particular Church committed to his charge So it is objected Answ 1 Sect. 2 To this the Answer is readily returned in few words 1. That the particular Pastors of the several Congregations are the undoubted Officers of Christ there is none that I know among all those concerning whom the dispute now is who doth in the least deny 2. Answ 2 For the main unquestionable parts of their Office Sect. 3 they are so far from being hindered the exercise of them that they are most expressely enjoyned to perform them For the preaching of the Word and Administration of the Sacraments the two principal works of the Evangelical ministery they are expressely sent to do them and have these given in charge to them in the very forme of their Ordination (a) Form of Order Prieste Take thou authority to preach the Word of God and to minister the holy Sacraments in the Congregation where thou shalt be so appointed Here are the Keyes expressely given into their hands and no small part of the power of the Keyes viz. The Key of Doctrine to preach the Word which was never denied them and the Key of Discipline too thus far as to open to Door and let persons into the Church by Baptism when the same authority is given them to administer the Sacraments as to preach the Word Yea farther 3. Answ 3 Sect. 4 Is not a great part of the power of binding and loosing put into their hands Have they not this Commission given them yea before they receive their particular Mission by the Bible put into their hands at the very imposition of the Bishops and other Presbyters hands in these words (b) Form of Order Priests Receive the holy Ghost whose sins thou dost forgive they are forgiven and whose sins tho dost retaine they are retained And be thou a faithful dispenser of the Word of God and of his holy Sacraments In the Name of the Father and of the Son and of the holy Ghost Where observe Their Commission is given them in the very same forme which (c) John 20.22 23. Christ himself used in commissionating his Apostles which some have quarrelled at in the practice of our Church as if it were an abuse of the Scripture and assuming a power which Christ never gave to the Bishops The Form used Receive the Holy Ghost vindicated To give the Holy Ghost nor is the Holy Ghost given to all on whom the Bishops so lay their hands But indeed
But really if your sufferings be only for not obeying that just Authority that is set over you and in such things too wherein for any thing in the nature of themselves we might lawfully conform without sin whatsoever your pretence or fancy may be you will never be able to give any good account of or to answer your very sufferings to God or Men. Not to God who called you not to them but commands you to obey Not to the King nor your Governours who delight not in punishing but would rejoyce in the Peace and Prosperity of the Church and of every Subject Not to your Relations nor your Posterity who depend upon you suffer in you and may be exposed to misery reproach and want through your temerity and folly Really in this cause I fear ye will not bear the character of those Christians of whom (c) Tertul. ad Scapul O miseri siquidem mortem vultis praecipitiorum laqueorum abundi habetis Tertullian speaks who in the cause of Christ and Christianity boldly appeared yea rán in troops to the Heathen Judicatories so many that it made one of their Persecutors cry out to them O wretches if ye desire death so much have ye not halters and precipices enough at hand as if their Persecutors were even weary in tormenting I fear I say your sufferings will not bear this character for the cause is not the same But rather of those of whom Clemens Alexandrinus makes mention Antonin Arrian apud Tertul ibid. Clem. Alex. Strom. lib. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and blameth who he saith had nothing of Christians but the name who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 certain Hereticks who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did voluntarily offer themselves or leap into death They were indeed publickly punished but they brought death upon themselves They neither did bear the character of Martyrs nor did their death deserve the name of Martyrdom Now what comfort what peace what rejoycing can men expect in sufferings upon such accounts as these Oh let us consider whether any of these Pleas will bear us out or be a sufficient excuse for our Disobedience at that Great day of Reckoning when the secrets of our hearts shall be laid open at that dreadful Tribunal of Jesus Christ We may here please our selves in our oppositions and appearances of zeal but indeed Pseudonymous and have a kind of glorying in our sufferings But when Christ shall come to charge upon us the Contempt of an (d) Rom. 13.2 Ordinance of God in disobeying those Laws to which we were obliged and might have submitted without sin judge ye how far it will stand you in stead to pretend sin in the Governors or some irregularity in the Government as to the justification of Schism or excuse of Disobedience or the alleviating of those everlasting punishments which are due from the most Righteous God to those who despise his Laws and resist his Ordinances Sect. 7 Thus Reader hast thou also this matter of contention concerning the Government of the Church the established Episcopacy examined and discussed If thou expectedst elegance of stile flowers of Eloquence or ornaments of Learning I confess thy expectation is frustrated they are things to which I dare not pretend But I hope it will not be accounted arrogance if I say thou mayst here have met with soundness of Doctrine and evidence of Truth and the cordial desires of an honest Heart for the peace of the Church which we may have if we will but do our parts in all that lawfully we may notwithstanding any thing that yet hath been objected in reference to this head The matter of Ecclesiastical Government Let it be our care to approve our selves unto God as such who bear not Nomen Christianum in contumeliam Christi but as such who (e) Phil. 2.15 as the Sons of God by an holy harmless undefiled humble and peaceable conversation in all things sincerely endeavour to (f) Tit. 2.10 adorn the Gospel of Christ which we profess That (g) 1 Pet. 2.12 13 15. those who seek occasion to reproach us as evil-doers may yet by the good works which they shall behold in us be forced to glorifie God in the day of visitation while we conscientiously submit our selves to every Polity among men legally established both in Church and State This being the will of God that with well-doing we put to silence the ignorance of foolish men In a word would we live and indeed see (h) 1 Pet. 3.10 11. good days let us be sure to refrain our tongues from evil and our lips that they speak no guile Let us eschew evil and do good let us seek peace and pursue it FINIS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Peace-Offering The Second Part. WHEREIN OUR DIFFERENCES Are examined as to the LITURGIE AND It is shewed that herein they are not so Great as for which to Divide the Church Nor Any thing in this but what may be lawfully used and Complied with CHAP. I. The Differences about the Liturgy noted and some Scandals observed to be given by the non use thereof Sect. 1 THE World is witnesse what a Great Controversie is raised about the Liturgy and the Rites and Ceremonies there enjoyned to be used I need not report what a matter of Contention there hath been successively in the Reigns of the three last Princes who have sate upon the English Throne and is still continued and agitated I think with more exasperation and bitternesse now When yet the happy return of His present Majesty and the Blessings upon us by his restauration should have prevailed more with us to study Peace and Love Sect. 2 When through the wonderful blessing and adorable providence of God His Sacred Majesty was after the barbarous Murther of His Royal Father and His own violent extrusion from the Throne of his Ancestors and a bitter exilement in a strange land at length restored in Peace and by His return the Ancient Laws also restored to their vigor which had been so long and so violently interrupted Thousands of conscientious loyal hearts passionately called to their Ministers for the use again of the established Liturgy in the publick worship of God Many able faithful and conscientious Ministers who thought it their duty and did therefore still use it during all these late times of Confusion wherein they despised the hazard of their Liberty Estates and Means of subsistence in comparison of their obedience to the standing Laws were now revived and filled with joy that with boldnesse and confidence they might now use that which before they onely could do in private Many others who during those violent Usurpations in the Land and the Sword being over us thought it a Lawful and Christian prudence so far to give way to the furies of men as to forbear the use of that particular form rather then forsake their station in the Church and lay by the use and exercise of their Ministry in
they may and that which satisfieth me I hope may have the same force to satisfie others when the argument is produced and the evidence of truth appears I shall here only speak to the Liturgy and publick forms of prayer c. and if these papers find acceptance I shall communicate the like about the Rites and Ceremonies Sect. 7 As to the Liturgy then binding to the form of words in prayers praises and administration of Sacraments and the other holy offices I shall only desire the conscientious Reader to weigh this one argument If it be unlawfull to conform to the law in the use of this Liturgy then it is either because it is a form prescribed or because there is something in the matter which makes this particular form to be unlawful though other forms should not be so But neither is it unlawful because a form nor is there any thing in the matter of it to make this particular so Therefore upon no account is it unlawful to use it Sect. 8 The proposition is most evident for if it be neither unlawful to use a prescribed form nor there be any matter in this form to make this unlawful I see not what shadow of any thing else can be objected against the lawful use of this And under one of these heads hath all been comprehended that hath ever been objected The Separatist boldly denyeth the lawfulnesse of any form the soberer Non-conformist will allow a form but only some things in the matter of this are scrupled The Assumption I shall labour to clear in both the branches Sect. 9 1. It is not unlawfully to use a prescribed form for if it be what a sad doom must we passe upon those thousands of humble well-meaning poor Christians which desire to serve God as far as they are able who yet neither do nor can pray without a book before them or a prayer taught them shall we judge that none of all these and God knows they are many do either pray or have their prayers accepted but sin in praying so God forbid yea what a most unchristian and uncharitable censure must we passe not upon some poor weak illiterate Souls but upon those many able Divines famous Preachers holy Confessors glorious Martyrs who for many years and ages constantly used the prescribed forms of the Church in their publick Ministrations Must all these be condemned as such who worship God in an unlawful way yea must all the Christian Churches of the world for many Centuries be condemned as so carelesse of Christianity and Religion that the very substantial acts of their publick worship were offered in an unlawful way O my Soul come not thou into the secrets of the men who thus judge Sect. 10 But in the Scriptures we find Forms given used prescribed and were all these unlawful That was a form which Moses used not once but constantly [g] Num. 10.35.36 at the removing and resting of the Ark which Solomon also made use of almost in the [h] 2 Châ— 6.41 same words at the Dedication of the temple And David [i] Psal 68.1 at the bringing of the Ark into the City of David In the same Scripture we find forms for constant set times and occasions there we have one [k] Psal 30. Psalme a solemn Form of praise at the dedication of the house of David [l] Deut. 20.5 according to the law Another [m] Psal 92. a Psalme for the Sabbeth day another a solemn form of praise made by David to be used by the [n] Psal 136. with 2 Chron. 7.6 20 21. Levites and the singers with instruments of musick another a [o] Psal 105. with 1 Chron. 16.7 8. form of praise as composed for the Quire several forms of prayer to be used in [p] Psal 86.22.102 affliction one penned [q] Psal 90. vide Moâ—ler in lac by Moses for a prayer upon occasion of Israels suffering in the Wildernesse to lie by them to admonish them of their weaknesse mortality and sin and to direct them in their addresses to God one [r] Psal 95. more then probably seeming to be written not for private use but appointed for [s] Apparet ex verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 venite Psalmum hunc non in privatum usum scriptum sed publicis convintibus destinatum fuisse quando populus frequens ad templum conveniebat ut in Sabbato ita enim populum alloquitur ut jubeat omnes concurrere ad hoc sanctum opus per agendum Moller in Psal 95. c. Apparet hunc Psalmum Ecclesiasticae congregationi praesertim frequentiori destinatum quasi erat apud Judaeos die Subbati Muscul in eundem the publick assembly when people come to worship at the Temple which our Church doth therefore use in the beginning of her sacred Offices viz. the venite c. Come let us sing c. Were not the Levites in Hezekiahs time [t] 2 Chron. 29.30 commanded to sing praises with the words of David and Asaph the seer And the Priests and Levites in Ezra's time [u] Ezr. 3.10.11 set by the builders to praise the Lord according to the Ordinance of David and they sand together by course or quire-wise what even in that form of Psal 136. For his mercy endureth for ever Do we not find the people stirred up to pray in time of affliction and [x] Hâ—s 14.2 3. words put into their mouths yea the Priests and Ministers of the Altar to pray in a form too and say [y] Joel 2.17 spare thy people c. what is that in Isaiah [z] Isa 12.1.4 but a form to the Church In that day shalt thou say O Lord I will praise thee c. and In that day shall yee say Praise ye the Lord c. what else can we judge of that [a] Rev 15.3 song of Moses mentioned in the Apocalypse which the victorious Christians are said to sing To omit in the New Testament those many forms of [b] Rom. 1.7 1 Cor. 1.3 2 Cor. 1.2 Gal 1.3 Eph. 1.2 1 Thes 1.1 2 Thes 1.2 salutations [c] Eom 16.24 1 Cor. 16.23 Phil. 4.23 1 Thes 5.28 2 Thes 3.18 valedictions and blessings so frequently used by the Apostles which none ever doubted but we may lawfully use still as the Church doth use that very form of words in Baptisme which Christ used in the Commission I Baptize in the name c. yea Christ himself we find using that very form of words which David the Type had used before Eli Eli lamasabachthani [d] Mat. 27.46 Psal 22 1. See on this Argument Synopsâ—urior Theol. Disp 36. Thes 33. My God my God why hast thou forsaken me Sect. 11 And to all these let me add that one form for all That which our Lord hath given us in his prayer which he taught his Disciples which the Church hath not only accounted but constantly used as a form and thought fit
to give the first and the greatest place in her Liturgies The first as a guide to the rest This the ancient Church called legitimam ordinariam orationem [e] Premissà â—egitimâ et ordinariâ oratiâ—e quasi fundamento accidentium jus est desideriorum jus est saperstruen di extrinsecus petitiones Tertul lib. de Orat. cap 1. The lawful as being the prayer which Christs own law hath tyed the Church to use in his own words and as being given for the law and rule of our prayers and the ordinary prayer constantly used in all parts of the Christian world And this being first premised they then did add other desires and build upon it their other requests other not for substance but onely more largely and explicitely exprest The greatest place as a necessary supplement to supply whatsoever is wanting in ours we come to God with boldnesse for Pardon and Mercy when we come both in [f] Met. 18.20 Joh 14.13 14. the name and the [g] Agneseit pater si il sui ver ba cum preces fundimas Cygrian seim de orat dom words of Christ and therefore the Church hath used this also in the last place at the end of her sacred actions [h] Durand Rationalâ—d vin effic l. 5. c. 5. Sect. 17. tanquam sal omnium Divinorum officiorum as one fitly calls it as the salt that Seasons all her religious and sacred offices And as the ancient so the [i] Coronidis vice omnibus orationibus oratio dominica adjicienda quae omnium rerum petendarum epitome a Cypriano recte appellatur Herisbach Orandi Formula Christian Churches of later dayes have all and do still use it neither shall we find one Liturgy where it is not In the French Churches four times during the meeting at one Assembly Sect. 12 And have all these Churches so constantly done this without warrant from Christ himself do but observe the times occasions and manner of his giving this prayer yee will see our warrant viz. he gave it at two several times upon distinct occasions in a different manner In one place we find him in a Sermon preaching and reproving the Hypocrisie of the Pharisees in their long Prayers for ostentation in open places to be seen their vain Tautologies c. There he gives the Doctrine of prayer and teacheth them by a pattern that their prayers be like this brief full significant and to this purpose and in such order [k] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pray yee saith he not as the Pharisees but after this manner But in St. Luke we find another story The Disciples came with a Petition [l] Luk 11.1 Lord teach us to pray as John taught his it is Calvins judgement upon that place and not his alone that St. John as the exigency of those times required which were so corrupt among the Jews that all Religion seemed to be collapsed scarce any one true and sound form of worship and prayer among them did give unto his Disciples a form of prayer probably collected out of several Scriptures that might agree to those times expectations and the spiritual Reign of the Messiah whose coming according to the Prophesies that were of old they then expected Christs Disciples now come and make such a request to him that he would give them such a form as John gave to his in answer whereunto he gives them this and delivers it to them in this expression [m] Luk. 11.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when yee pray say Our Father c. it is given as a pattern in the Sermon upon the Mount it is delivered as a Forme upon the Disciples request So that as some weights and measures are to be rules to others yet are they themselves to be used as such also so is this Prayer both a pattern to direct and a form to be used the foundation of our Prayers the Prayer of prayers the Rule as Calvin calls it the law of Prayer and the Breviary of the Gospel as Tertullian Sect. 13 Now then The Scriptures giving us a Record of so many Formes Moses David Asaph composing such Hezekiah commanding the use of them The Priests Levites People of the Old the Apostles of the New Testament yea Christ himself using such and giving one to us Can we think of any or without blasphemy say so of all that they sinned or did unlawfully either in the one or other either in framing using or commanding them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sect. 14 Object 1 For that Objection That these are all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by divine inspiration Moses having a Commission from God for what he appointed in the house of God and other holy pen-men had an infallible conduct which since now no men can plead unto we may no more observe the Formes of men then we may suppose they may make another Scripture or receive them if they should It is altogether frivolous for Sect. 15 Answ 1 1. We plead not here this or that Form in particular but for a Forme in general Should we argue the necessity of one of ours from the use of another in Scripture this were a clear non sequitur for the infallible inspiration of the one would shew a difference enough to convince the illogical inference of the other but from the composing and using Formes then we prove the lawfulnesse of such still and that our practice cannot be sinful in such things wherein the Holy ones in Scripture have commendably gone before us where by the way it is not the absolute necessity but the lawfulnesse that we plead And when God is pleased to give a Form for direction and we see those Scripture Forms have been lawfully used yet not so determined by God but we are left at liberty to use them or not we conclude that no one Form as such except the Lords Prayer is absolutely more lawful then another and that any one which is sound and grave and agreeable to the Holy Canon is free to the Church to be used as well as those very formes in Scripture which indeed do warrant any other that shall in substance agree with though in words they differ from them Sect. 16 Answ 2 2. Though those Formes in Scripture were by infallible inspiration yet the application of those particulars to this or that purpose was not by extraordinary motion of the Spirit but upon grounds common to us with them in analogical cases and on like occasions [n] 2 Chron. 29.30 Hezekiab did not compose the Forme but commanded them to use that which was already composed Nor can I see why upon a like occasion we may not use the same words or others devised to the same purpose to expresse the thoughts and affections of our souls as no doubt he might have done And the same warrant that we have for singing Davids Psalmes in Meeter or in any Translation yea for the using of a set Translation of the Scripture
and begging repentance and remission some confessions of weaknesse blindnesse infidelity and praying for strength illumination and faith Prayers for temporal spiritual and eternal blessings And are not all these the subjects of the promises and commands of God and by consequence the matter of them according to Gods will it will be too long to insist upon particulars Sect. 5 Onely let it be confidered that those Reverend Divines of the Presbyterian perswasion among all their exceptions to our present Forme have not in any one charged this book with matter of impiety or material evil in the substance of it or in any thing which concernes the Prayers and Formes of publick administrations and to the Rites and Ceremonies I shall give my thoughts hereafter so as the use of them should involve any one in sin Yea to the contrary they have these expressions [a] Account of all Proceed p. 1. We have an high and honourable esteem of those godly and learned Bishops and others who were the first compilers of the publick Liturgy and do look upon it as an excellent and worthy work for that time if excellent and worthy then it cannot be sinful now Again [b] ibid. p. 11. at the conclusion of the sâ—veral exceptions The things themselves viz. there excepted against and desired to be removed not being of the foundation of Religion nor the essentials of publick worship If so then certainly much may be complyed with and conformed to in matters of circumstance wherein there is no danger for the main and these not being essentials of worship they are not contrary to that prohibition Deut. 12.32 so much urged for Peace sake and in obedience to those in Authority And again [c] ibid. p. 32. at the conclusion of the particul exceptions We have not the least thought of depraving or reproaching the Book of Common Prayer Then certainly they charge it not with any matter of impiety or such thing as is unlawful to be used in the publick worship for that were a just reproach enough Sect. 6 The truth is there are reckoned many expressions which are conceived to need amendment or possibly to want a favourable construction or that might be expressed better But all this amounteth not nor are they by them urged to that purpose to a proof that they are evil or that it is unlawful to use them it onely obligeth us so much to consult the honour and peace of the Church as to put that just interpretation upon them and since they are not evil in themselves but may be used without sin to obey the commands of our proper Governours in the use of them our conceptions that we could do better do not free us at all from obeying the the Law which commandeth the use of these whereby yet we are not so tyed up but that at some times as in the Pulpit before Sermon we are left to the liberty of our conceived Prayers also But to clear this matter more distinctly Sect. 7 There are indeed many exceptions given in which from the number of them make a great noise in the world and many extend them further than those Brethren did intend or offer them for They used them onely as arguments for an emendation to satisfie the scruples of some who could either not at all or bardly comply with the use of them and as a meanes in their thoughts to promote peace and unity But others presently conclude them of such a nature as to make the use of the Book utterly unlawful and begin to think some strange horrid thing imposed upon them I shall take a view of the most material objections and it will soon appear that there is nothing charged upon this book of so dire an aspect as to make Ministers afraid of it or judge it unlawful to use it or people to hear it Sect. 8 The exceptions are many and numerous and people that hear of so many presently think them all of a nature that any one of them is able to damne the book but especially when such a [d] Vt quae nou prosunt singula juncta juvent multitude of enormities are charged upon it they are too willing to believe it guilty Whereas those Brethren confesse them to be of a [e] Account of Proc. p. 11. various nature For some they grant are of inferiour consiaeration verbal rather than material then sure I am these are not sit Subjects of contention we may use them notwithstanding and should be guilty of a very great transgression if we should disobey an established law and break the Peace of the Church for matters of no higher consideration then which are onely verbal Sect. 9 Against others they plead but as dubious and disputable as not having a clear foundation in the Scripture for their warrant For such things if they have not clear Scripture for their particular warrant nor is this alwayes necessary in many cases a general warrant is sufficient yet if there be not evidence of Scripture to prove them unlawful in such a case to me Statuta Majorum prolege tenenda The practice of our Fathers and the commands of our Superiours the establishments of our own Church must be a law and are warrant enough For if they are dubious it is not certain we should sin in the use of them but it is certain we should sin against an [f] Rom. 13.2 ordinance of God in disobeying the lawes of our Superiours which are not against the law of God Our Brethren confesse [g] Due account to his Majesty p. 4. that publick judgements belong to publick persons and if in any thing then without doubt in such dubious matters and that no man is to exalt his own understanding above its worth and office nor erroneously pretend Gods law against the just command of his superiours nor the doing of his duty to be sin Sect. 10 But some things they say there be that seem to be corrupt and to carry in them a repugnancy to the Rule of the Gospel to which I say 1. If there be indeed such real corruptions I know none that pleadeth for them none do I know but would have such reformed and not submitted to all conscientiously agreeing to that Apostolical Maxime [h] Act. 5.29 It is better to obey God than men But then let those who disobey be sure of their hand that these things wherein they obey not be really such as is pretended not seeming onely but really corrupt and repuguant to the Holy Rule Sect. 11 2. Note that nothing is said to be corrupt or indeed to carry such a repugnancy but onely that some things SEEM to be and to do so Now though such an apparency may be an argument and so onely they used it to plead for an alteration and doth justly require such amendment where there would not follow in the Church a greater mischief by a change then there is inconvenience in the non-alteration or could be good
him sang a Psalme of praise upon occasion of that miraculous passage made for them through the Sea that drowned the the Egyptians [l] v. 20 21. And Miriam went out saith the Text and all the women after her and she answered them [m] Viris ita ut alternis canerent mulieribus eundem versum qui primus est cantici 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jun. in Exod. 15.20 21. sing ye The women and the men as Junius [m] Viris ita ut alternis canerent mulieribus eundem versum qui primus est cantici 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jun. in Exod. 15.20 21. notes on the place thus answering one another in the song And it may not unfitly be understood of such a Carmen Amaebaeum or Alternate Song what we read of the Israelites singing before the Golden Calfe by that action shewing as what they had learnt among the Egyptians to set up an Idol so what was wont to be their practice in their services to God for they worshipped the Calfe as they did God and it is not unusual for the Devil to be Gods ape They sang and it was not either the united shout for a Victory nor a crying out together for being Conquered but it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [n] Exod. 32.18 the voyce of singers by their alternate answering in song discovering themselves Thus if we consult the Hebrew Text where the same word is used by the Psalmist it seems to be not only the practice of that people but to look very like a command 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [o] Psal 147.7 sing unto the Lord what plainly so I conceive not for then another word would probably have been used viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but sing alternis vicibus answering one another as the word signifies and one [p] Psal 88. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vid. Gatak cyn part 1. c. 10. p. 126. Psalme there is that seems purposely to be set ad hunc ordinem canendi to be sung in this order or alternate manner as the word Le-annoth in the title not obscurely intimates Sect. 11 Object If it be objected that these onely shew the practice of singing but it is the alternate reading of Psalmes and Hymns that we disallow Solut. The answer is at hand for be it but alternate singing this is enough to our purpose to prove the people bearing a part in these services besides singing and reading are not of so different natures that what may be allowed in one may not be allowed in the other when their singing sometimes was but like fair long reading with some modulation of the voice and that not much neither if we believe S. Austin [q] August Conf. l. 10. c. 93. sect 2 who in this commendeth Athanasius that he commanded the Reader of the Psalme to sound or sing it modico flexu vocis with a very little modulation like but [r] ut pronuncianâ—â— quam canenti vicinior esset a more plain and distinct reading Such a practice there was then in the Antient Church as the people joyning in the Psalmes and Hymnes Sect. 12 Yea and these were not onely in the words of Scripture or the very formes there given but they had their Proprios Hymnos Hymnes proper to the Christians and composed by themselves and sung to the honour of Christ as [s] Euseb Hist l. 2. c. 17. et l. 5. c. 28. See the like in Thâ—odâ— et l. 4. c. 19. Eusebius out of Philo testifieth of the first Christians and this perfectly agreeable to the Scripture pattern and practice The practice we see in the [t] 〈◊〉 Cor. 14.26 Corinthian Church which the Apostle reproveth not but ordereth it and directs them in it A rule we have in that Apostolical exhortation to teach instruct and quicken one another [u] Ephes 5.19 Coless 3.16 in Psalmes and Hymns and Spiritual songs Nor must we conclude that the people sung only such Hymns as were either sound in the Scriptures or framed de proprio ingenio their own private conceptions for though such they had and used yet also they had Hymnes [x] See Concil Laod. c. 59. Concil Tolet. 4. cap. 12. composed by others for them which they sung to as we read that Ephrem Syrus made Hymnes in that sc the Syrian tongue which were sung at the solemn feasts of the Martyrs as Sozomen informeth us Sect. 13 Object I know it is objected That though this may be allowed in Psalmes and Hymnes of Praise for even in the Scripture we read the people joyning in these yet in the other parts of worship and prayer not so where they are to be silent onely adding their Amen in the close in this is the Minister to do all These are the words of our Brethren [y] Account of Proceed p. 29. Reply to answ 〈◊〉 3 1. We said not that the People may not in Psalms concur in voice to God we speak of Prayer we concluded it agreeable to the Scripture practice for the people in prayer to say but their Amen And finding ordinarily that the people spake no more in prayer distinct from Psalmes and praises we desired to imitate the surest pattern From hence some may be apt to gather that as to Prayer and those parts of worship there is a repugnancy in the Liturgy where even in these the people bear a part a repugnancy to the Scripture rule But Sect. 14 Solut. I answer Whatsoever the force of the argument be as there urged for an alteration I am sure there yet appears no such thing as may make this Liturgy unlawful upon this account though not altered For 1. The Argument indeed concludes onely the peoples silence as to Prayers distinct from Psalmes and Praises yet the Premises were larger and extended to all publick services in things pertaining to God which are praises as well as prayers And it is there reckoned as [z] Account of Proceed ibid. the peoples invading the sacred office of the Ministry at least seeming to do so 1. To read half the Psalmes and Hymnes 2. To say half the Prayers 3. To be the mouth in Confessions 4. Being the onely petitioners in the greatest part of the Litany So that it is an incroaching in one as well as the other if they incroach in saying half the Prayers so also do they in reading half the Psalmes But their part is confessed in Psalmes and Hymnes They may sing as together so alternately and if they may sing so they may also read so and then notwithstanding any thing in this Argument may do so in prayers also Again Sect. 15 2. It is said onely That the people ordinarily spake no more in prayer then Amen And if no more then so here is nothing to prove it unlawful to bear a greater part at some time for it may be supposed that yet upon some special and extraordinary occasions they might say more though ordinarily they did not And what they
solius Gloria Patri See Conc. Val. Can. 7. also Platina de vitis pontific Damas 1. Psalme yea sometimes of their Prayers also Of that in the Communion It is very meet and right so to do Therefore with Angels and Arch-angels c. I might give yea they are gathered to mine hand by [y] Ball. trial of Separ ch 9. p. 175 176. ch 7. Answer to Objection 3. Mr. Ball a cloud of Witnesses Councels and Fathers to evidence this practice in the ancient Church And though the whole Liturgies that go under their names be conceived to be of later date yet these particulars are acknowledged to have been in use in those elder times So that all these things considered there yet appears nothing which can prove our Liturgy repugnant to the Rule of the Gospel or upon this account unlawful to be used Sect. 25 2. Having now shewed our warrant and cleared these Responsals and Alternate Readings and evidenced their non Repugnancy to the Scriptures it will be matter of lesse difficulty to solve that Objection of their Repugnancy to edification for as to this it is said Object 2 That they cause a confused murmur in the Congregation as to edification whereby what is read is lesse intelligible and therefore unedifying and again we may warrantably professe in the name of our selves and many sober pious persons that we experience that these things are against our edification But for Answer Sect. 26 Answ 1 1. The Ancient Church thought them not so their constant practice shews that they judged this way expedient and edifiing 2. If any cannot experience his own edification I shall earnestly beseech him before he passe a censure upon or condemn the practice that he would first do this one thing viz. seriously sincerely and impartially as in the presence of the great God that [z] Jer. 17.10 searcheth the hearts and tryeth the reins examine his own Soul and see from whence it really commeth to passe that he is not edified whether it be not from something in himself rather then any thing in the matter or form of the Prayers and Hymnes so read or sung For if it be either from his own carelessenesse or non attention or from a prejudice in his mind against the way and practice that he receives not that profit which he otherwise might there is no reason for this to condemne the form when all the fault must be charged upon his own self let but such a Soul endeavour to purge out those corruptions and prejudices let him seriously attend the service and mind what he is about and without disputing cordially joyn in those Petitions Orizons and praises I doubt not but every such humble pious devout Christian will experimently find his heart in a good measure excited quickened inflamed in his devotions and then see that these are not unedifying It is true indeed when men look upon these things with an evil eye when they shall give themselves as some have done liberty to vilifie reproach and scorn the way of the Church and contemptuously call it The Chattering of the Priest and Clark one to another it is no wonder if they be not edified by that which they so much despise But if this be an argument it holds as strongly against all the conceived prayers and preachings of men For we cannot be ignorant when these late daies have given us too sad experience how many persons have taken up a prejudice against the Ministers they conceive such and such to be formal and cold in their Prayers dull and heavy in their Preaching they despise the persons and then their labours and say they cannot edifie by them Scarce any have been found though never so eminent but to some or other their Prayers and Preaching have been judged unedifying yea to some The whole order of the Ministery hath been so judged and yet this is no argument to prove them so when the onely fault is in the passions or prejudice of the hearers This was that which hindred the edification of the Jew in Christs time [a] Jo. 7.41 52. He was of Galilee [b] Math. 13.55 The Carpenters Son c. and from hence it was that He [c] Mark 6.3 5. could do no mighty works there not because he had not power to do so but because of the hardness of their hearts who through their prejudice against him could not receive the things of their peace And really I fear that in our case it is the great prejudice which is in some men against the Persons and Places of those Reverend Bishops and others who impose this Liturgy that makes men dislike the Form for their sake and it edifies not onely because it comes from those persons which they love not I charge not this upon all onely I do desire every one seriously to examine his own Soul and see if somthing of this nature be not in himself before he passe a judgment of non-edification upon the thing or use required as if it arose from the nature of that which arises onely from the nature of mens passion and prejudice And withal I might oppose and justly to this the experiences of others sober pious Christians whose hearts as thousands will testifie have been wonderfully excited quickened inflamed and so edified by their not formal but religious devout attendance on these holy performances Sect. 28 3. But for the thing it self Is there not in it reall matter of edification may not yea doth not the very Alternate Reading and Responsals supposing still the attention of the mind and heart edifie The Confused Murmur as it is called makes not the words intelligible to them who do themselvs bear a part and say those words All edification as was noted by those right reverend Bishops [d] Accompt of proceed Answ to N. 3.4 at the conference is not to be confined to the informing of our Reasons and Vnderstandings but there is also very much of edification building up the Soul in Grace Holiness Faith Fervour toward eternal life in the quickening continuing and uniting our devotions which are apt to sleep freeze and grow flat in a long continued Prayer And people no doubt may be and many souls are thus very much edified when they are often awakened by frequent Amens and Interlocutions being thus excited and stirred up by mutual exaltations provocations petitions holy contentions and strivings which shall shew his own and stir up others zeal to the glory of God It is not for edification that by that short Petition Lord have mercy upon us and incline our hearts to keep this Law after every commandement [e] Accompt of proc p. 103. Answ to Sect. 1. P. 17. Christian People are taught as by a quick and active Prayer to aske and beg upon their knees pardon for their lives forfeited by the breach of each Commandement and to pray for Grace and strength to keep them for the time to come In
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
reason to prove that the authority of this Septuag is more authentick then the Hodierne Hebrew Copies this will sufficiently justifie the practice of our Church there where they follow that Translation though not agreeable to the Hebrew now extant And this as it abetteth the Cainan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (d) Luk. 3.36 in S. Luke making the computation of the time à mundo condito more then the present Hebrew reckons so it excellently clears that particular Translation of the 14th Psalm (e) Psal 14. v. 5 6 7. Whence inserted into the old Translation where three whole verses are inserted which are not in the Hebrew there though in other places they are viz. Their throâ—t is an open sepulchre with their tongues have they used deceit the poison of Asps is under their lips Their mouth is full of cursing and bitterness their feet are swift to shed blood Destruction and unhappiness are in their wayes and the way of peace have they not known there is no fear of God before their eyes which are all in the Greek and thence taken out and so written by S. Paul f Rom. 3.13 19. himself who must not be charged either in this or any other to follow a corrupt Version against the Holy Text Sed haec obiter Only here let me mind the Reader how many considerations might induce the minds of peaceable men to studie rather how to salve then impair the credit of the Church and not to contend about such things as these Sect. 13 6. To close this Chapter I shall add the judgment and acknowledgment of one whom we all know to be no friend to our Liturgie g Baxt. five Disputat Disp 5. cap. 2. Sect. 12. p. 402. When there are saith he divers Translations of the Scripture in the same language as in England here are the Old Version the New England Version Mr. Rous his first and second Mr. Whites Bishop Kings Sand 's Mr. Bartons c. God hath not told us which of all these we shall use but given general directions according to which our own reason or our Governours should make choice Now our Governors have made choice of this Version to be used in this place and have so prescribed it to us Which by this confession they may do and if they may do so we may yea we ought to obey and use it according to their prescriptions Thus have we considered this Old Translation of the Psalmes which now doth I hope clearly appear not to be so corrupt as by some is pretended and whatsoever it be there is nothing in it of such a nature as for the sake thereof to make the Liturgy unlawful to be used where this Translation is retained I proceed now to consider the other exceptions that follow 3. Another Exception is Except 3. Apocrypha Sect. 14. That this Liturgy prescribeth Apochryphal books and chapters to be read for Lessons which yet are as to Doctrines to be believed and duties to be praâ—ised of dubious and uncertain credit This hath been of old one constant exception and many particulars cited out of the chapters thence to be read which carry a repugnancy to the Authentick Canon At the least These being read as Lessons the peace appointed for reading the Scriptures this seems to give them the authority of Scripture which ought not to be done For answer 1. Answ This to me I confesse is the most material exception Sect. 15 as to this part the Matter of the Liturgy and I shall freely acknowledge 1. That in that little reading which I have in Ecclesiastical History and the practice of the Ancient Church I am not able to give an account when these books first began to be read In the highest records we find the Reading of the Prophets Gospels and Apostles yea I find the reading of the lives of Martyrs as high as the 3 d. Councel of Carthage and there is some ground to think that as they so these Apocrypha were then read for instruction as other Homilies and Exhortations and might by degrees come into the place of Lessons but in this I am not peremptory And I must also confesse 2. That I am not able shall be willing to acknowledge it my weaknesse to reconcile many passages in these books with the Doctrine of the Holy Scripture and the sacred History that as yet I find not any thing to convince me of the reality of the story of Judith nor how to reconcile her [h] Judeth 9.2 commendation of the [i] Gen. 34. Fact of Simeon with the [k] Gen. 49.5 Condemnation of it by the Holy Ghost nor know how to justifie her prayer to God [l] Iudeth 9.10 to prosper her in her lies nor can â— see how Baruch wrote his book in (m) Bar. 1.1 Babylon and yet in the (n) Ier. 43.6 Holy Story was with Jeremy at Jerusalem and went not from him nor do I well understand his (o) Bar. 1.8 10. offerings and Vessels when the Temple was before that time burnt nor know I how to bring the account of his (p) Bar. 6.3 seven generations to Jeremies (q) Ie. 29.10 70 years of captivity Not to mention in Tobit the Angels lie the unchaste Devil Asmodeus the 7 Angels presenting the prayers of the Saints the Magical businesses of the Fishes heart liver and gall to drive away Devils and restore sight to all which I know what answers have been offered which yet have not satisfied me And 3. therefore I confesse it my hearty wish that they may not and my hope that these things being under the eye of the Right Reverend Bishops and Clergy in the present Convocation at least these Chapters will not be prescribed for Lessons 2. Sect. 16 But though I judge thus for alas what am I the meanest of the thousands of Israel possibly they may see reasons to retain them still I am sure I am not to prescribe to them and they may see reason not to admit this alteration I am now onely to enquire whether we may submit in this Is the reading of these of such a nature as to involve us in sin if we do it or is the requiring of these such a crime as to make the use of the Liturgy unlawful for the sake of these I think not and that when commanded we may lawfully obey in this I judge for these reasons Sect. 17 1. Though I find not when they were first brought in yet I find them read very early in the Church In Eusebius (r) Euseb Hist l. 4. c. 13. we read that not onely the Apocrypha but Clements Epistles were read as by the Councel of Carthage (s) Conc. Carth. 3. Can. 47. the lives of Martyrs yea Eusebins (t) Euseb l. 6. c. 18. citing the Testimony of Origen to it who was yet earlier The Ancient Councels indeed ordered nothing to be read in the Church (u) Conc. Laod. Can. 15.16 59.
but the Holy Scriptures that is as such as Canonical or under the name of Holy Scripture as is to be seen in that Council of Carthage where they allow the reading of others in their proper place and for their proper end and this farther appeares by that of the Council of Hippo which abridging that 3 d of Carthage gives us this account of it (x) Scripturae Canonicae l â—gendae quae sunt praeter quas aliae non legantur Conc. Hippon Can. 36. These are the Holy Scriptures to be read in the Church and besides these let no other be read i. e. no other for such or for Holy Scripture It is the unquestionable prerogative of the Sacred Scriptures to be the prime and supreme rule of Faith and Manners and nothing is to be read as such viz. as the undoubted or immediate rule of either but the Scriptures alone and therefore by those ancient Fathers and Councils they were accounted onely Canonical and none else admitted for Trial of Truth or proof of Doctrine But yet all Apochrypha were not accounted either prophane or impious but there were some called (y) Ecclesiastici à majoribus appellati quia in ecclesia recepti c. Jo. Drus de quaest per epist 107. Ecclesiastical because received and read in the Church among other godly books though not as a rule of Faith yet as instruction in manners hence those books were of old called in a sort Canonical or Deutero-Canonici not equal to the Scriptures but went after them in a secondary place and preferred before others In this sense I take that of St. Austin speaking of the times after Haggai Zechary and Malachy (z) Aug. de civ â—â— Dei lib. 18. c. 36. Quorum supputatio Temporum The supputation of which times saith he is not found in holy Scripture called Canonical but in others which though the Jewes do not yet our Church doth reckon for Canonical i. e. in a secondary place such for in another place he speaks otherwise of them [a] In Apocryphis eist invenitur aliqua veritas tamen propter multa falsa est Canonica authoritas August de civit Dei lib. 15. Cap. 23. In the Apocrypha though there be found some truth yet because of the many falshoods there is no Canonical authority i.e. properly such But by these testimonies it is clear that they were read in the Church though not as the undoubted rule of faith yet as instructions builded thereupon Sect. 18 And that they might be so read we have the concurring judgements of others also of later dayes even in the Reformed Churches yea of some Non-conformists [b] See Balls Trial of Separ Ch. 7. Answ to Object 6. here also He that pleaseth may see c) See Hutton Answ to Reasons chap. 10. gathered to his hand the judgments of (d) Zanth de Relig. c. 1. artâ—â— 4 et 5. Zanchy (e) Hiper lib. 1. Meâ—h Theol. Hiperius (f) Pellic. praefat in Apochryph et praefat in Judith Pellican one highly esteemed by Bucer Zuinglius and Melancthon and the learned in those days and g) Kimedonc de Script verb Dei l. 6. c 90. Kimedoncius a Professor of Divinity at Hidelburgh who have judged these books to have been received next to the Scriptures with great reverence profitably rehearsed fruitful and profitable to the edifieation of the people not Canons of faith but instructions for manners 2. Neither hath our Church received or prescribed them in any other notion a mark of distinction is set upon them they being called no other than Apocrypha and therefore cannot rationally be judged to be prescribed as Canonical especially when the expresse words of our (h) Artic. 6. of the Church of England Articles are The other books as St. Hierom saith the Church doth read for example of life and instruction of manners but doth not apply them to establish any doctrine and these are the third of Esdras and the rest that follow Sect. 19 3. Nor can our reading of them though in that time and place be with reason judged to put an higher authority upon them than the Church hath done which prescribeth them Yea though they are read for instruction and example it followeth not that we are taught to practice every thing or imitate every particular in any example there or to esteem every action good any more than we are to practice or imitate every thing that we read done in the Scriptures The reading of (i) Gen. 9.21 Noahs being drunk (k) Gen. 19.33 35 36. Lots incest (l) Gen. 42.15 Joseph swearing by the life of Pharaoh (m) 2 Sam. 11 4-18 12.9 Davids adultery and murder (n) 1 King 11.5 Solomons idolatry (o) Num. 12.1 Aaron and Miriams sedition (p) Act. 15.39 Paul and Barnabas's angry parting (q) Matth. 26.70 Peters denial and (r) Gal. 2.11 Sect. 20. dissimulation c. is neither an allowance of these infirmities nor a ground to practice the like There are other uses of examples than imitation they are in cautelam as well as in sequelam for caution as well as instruction Nor can there be any more allowance of all the actions lies or fumigations in Tobit or Judith by reading them than there is of those other So that yet here is nothing to conclude it sinful to read these books according to the order prescribed The highest that can be imagined is which yet I dare not determine or may be want of Prudence in requiring them but no shadow of unlawfulnesse in obeying the prescription which is Sect. 21. Except 4. The Absolution Answered but to read these Books not to justifie every thing in them Sect. 22 4. For that other exception taken to that Form of Absolution in the visitation of the sick in these words I absolve thee This I conceive is of very little weight to be stood upon For 1. That such authority is given to the Ministers is and must be granted by all that acknowledge them to have any interest in the power of the Keyes and clearly given to them by Christ in that (s) Joh. 20.23 Whose soever sins ye remit they are remitted From whence if any where we must fetch the ground of our Commission and Ministery and is so expressely signified by the order of our Church in her (t) Form of Order Briests Sect. 23. Ordinations 2. Nor do we without warrant agreeably to our Commission John 20. say By this authority committed to me I absolve thee When it is clear we do not that which is proper to God alone (u) Mar. 2.7 10. and to Jesus Christ as God actually to grant a pardon nor pretend to a power to free from any penalty due from God to sin nor as Judges give the sentence but only as Ministers under Christ and authorized by him declare that sentence and this not absolutely but expressely upon condition of sincere repentance
the Prayers and Publick Administrations but what may very lawfully be used complied with and submitted to without sin nothing so evil as for whose sake to divide the Church and sacrifice our Peace Nothing but what is for the substance sound and holy What remains then but that as Subjects of the Prince of Peace as sons of the God of Peace as Professors of the Gospel of Peace we set our selves to study and walk in the wayes of Peace How shall we pretend to the fear of God in our hearts when the way of peace we will not know For (o) Rom. 3.17 18. they go together How shall we answer to God our contempt of his Ordinance our disobedience to those strict injunctions of the Gospel when we divide our selves and the Church about such a Liturgy wherein there must be confessed nothing sinful nothing unlawful either in respect of Form or Matter O would we cordially strive for and pray that the Lord would give us (p) Jer. 32.39 one heart and one way would we all encourage and call up one another (q) Isa 2.3 Come let us go up to the house of the Lord and there together worship God as our established Lawes require we should and in this way which the Law of God doth no where condemn and thus with one lip and with one mouth glorifie God and call upon his Name How would (r) Isa 48.18 our peace run like a River and our righteousness as a flowing stream What a Glory would then be upon all our Assemblies Sect. 14 The learned in Antiquity know That as in the Jewish Church by the appointment of God they had their (s) Num. 4.16 29.6 Isa 58.2 Dan. 8.11 12 13. Juge Sacrificium their daily Sacrifice so in the Ancient and Purer Times the Christian Church had their daily prayers and solemn publick Worship Their Churches and Oratories open (t) Vestram heri charitatem consolata fuit Etsienim heri nudius-tertius de hac vobis locutus tam mutâ—rlâ Chrysost Hom. 5. ad Pop. Antioch Hom. 6. Heri admoâ—ui hodie dicam Et Hom. 13. in Gen. Quotidiè tamen hanc tenuem mensam vobis proponere studeo every day in some places in others (u) Chrysost ad cap. 3. Joh. Hom. 24. Non enim singulis diebus sed duobus tantum brevi eorum parte ut vos labore levemus hortamur ut orationi nostrae aures adhibeatis twice thrice or oftner every week the Ministers attending constantly to the work of Divine Service and instruction of the people the (x) Aug. Tract 8. in Joh. Sunt forte hodiè qui propter solennitatem diei venerunt Crastino qui venerint venient audituri Et Chrysost Adv. Jud. Quemadmodum homines singulo quoque die simul ac surrexerunt obambulant sic vos quotidiè simul ac surrexistis curiose perquiritis utinam fu ura sit Exhortatio ubi admonitio ubi Dâ—ctrina ubi Sermo people even the (y) Propter pauperes qui ad opera sua festinant melius est hoc ut vobis in die crastina reservemus August Serm. 82. de Temp. poor who were afterwards to follow their labour for their daily bread yet attending and presenting themselves to worship and to be instructed But how unlike are we to those dayes how many Churches among us stand shut up and never open but upon one day in the week if then yet then also not filled if at all till the Sermon begin as if the Prayers of the Church were none of our Concerns It is true that among those Ancients where they had such constant Assemblies there were also preaching and instructing and Exhortations And it is unquestionable preaching of the Word is an undoubted Ordinance of God for the salvation of his people on which they are bound to attend Yet I have observed in too many places that whatever the pretences of men have been they have shewed as little regard to preaching as to prayer though they pretend they come not to Church upon the week-dayes because there is only the Formal Service but no instructions yet when Sermons have been offered yea preached either on stated Lectures weekly or some special occasions they have attended as little there as they now do upon the publick prayers But besides with the prayers do we not constantly read the Scriptures and are not those matter of instruction and edification In the Jewish Church they had their daily Sacrifices and reading of the Law but we read not of their daily preachings or expositions O let us not think that all Religion lieth in hearing of a Sermon it is indeed a Duty and we are bound to attend but the end of that is but to instruct and teach us There is yet somewhat to be done by us some publick Sacrifice to be offered up by all By the Word they are instructed but in this the people offer up no Worship then do they their solemn homage to God when together they make their Confessions and offer up their prayers and praises O let us in this shew to the World what God we serve what Religion we own that indeed we are Christians by our daily offering Christian-Sacrifices and constant attendance on the Worship of Christ that we are Reformed English Christians by our constant attendance on the publick Prayers and Worship of the Church of England The Church of Rome enjoins her Members and the people think it their duty every day to hear Mass It is true their Worship is Superstition but it is an ill Reformation to change Superstition into Profaness There is a medium between Superstitious worship and No worship O let not the Papists have so just an occasion to cast this reproach upon us That under pretence of Superstition we have cast off the daily publick worship of God Let not their blind zeal for their way condemn our coldness and want of zeal in ours We have a Liturgy Reformed from all Superstition a Worship that is holy a Form of Confession prayers and praises sound and agreeable to the sacred Word of God let us conscientiously attend on these Services daily and sincerely offer up from the heart this holy Worship And the God of peace shall be with us I know but one thing more that can be matter of scruple or a means to interrupt our Peace and that is the Rites and Ceremonies in this Liturgy prescribed But these sheets have already multiplied beyond my first intention and therefore now Manum de Tabulâ The Courteous Reader may expect a full account of those Rites and Ceremonies in another Tract by it self which I shall give him in my next Part. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A PEACE OFFERING Part III. WHEREIN The Differences about the Rites and Ceremonies of the Church of England are examined the scruples resolved and it is shewed that there is nothing in these but may be submitted to for Peace-sake CHAP. I. The Fasts
to preserve the honour of their memories to worship God alone to praise him for his mercies to his Church by them to be quickened by their zeal constancy and piety to the same actions and be encouraged to keep close to the Faith of Christ and wayes of the Gospell when we see it is no untrodden path but such as those so many Holy Heavenly Devout and Learned men have not been ashamed of but gloried in And I am informed by one whom I dare credit now I hope with God that it was an expression of that Great Vsher the late learned Primate of Ireland that were the Feastivals of the Church of England all well observed and understood this alone would be a sufficient Catechisme to instruct any in all the Fundamentals and Principles of the Christian Religion And in none of all this is any thing of a contrariety to the holy Scriptures nothing that can be accounted sin to do and how it should be made a sin by being commanded which without sin we might do if not commanded is such a riddle as I could yet never understand and will be a paradox to any rationall considering man 2. § 21 We have not only a non-repugnancy but a Warrant also from the Scriptures in the example and practice of Christ himselfe who kept the i Joh. 10.22 Feast of the Dedication of the Temple which was evidently not of Divine for we read of no Feast either appointed by Solomon for the Building nor by Nehemia for the Restoring of the Temple but purely of Ecclesiasticall constitution for k Macch. 4.36 60. the cleansing and Repairing the Sanctuary after the victory obtained by Judas Macchabeus And whether that of the Apostle may not referre to the Paschall or Easter solemnity I define not but submit it to the judgment of the Learned when he saith that l 1 Cor. 5.7 8. Christ our passeover is Sacrificed for us and then inferreth therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let us keep the Feast or keep holy day and goes on to shew how not with the old leaven of malice but in sincerity and truth § 22 And in the very next age we find the great contentions about the day whether upon the full Moone according to the Jewish order what day soever it was or upon the Lords day following both sides pleading m Cent. Magd. Cent. 1. l. 2. c. 6. De Festu in Irenaeo Eusebio the practice of some of the Apostles for each way which clearely proves the observation of such a Feast in which also we find by the same Authors n Cent. Magd. Cent. 2. c. 6. de Festis ex Theoph. Caesan Epist Paschali the celebration of the Nativity of Christ upon the 25th day of December Further also say they It is clear out of Eusebius that the Christians under the Antonini Emperours of that time also were wont to celebrate the memories of the Saints who had been Martyrs and kept their annuall meetings and * Eundem morem apud Naz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Julian legimus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conventions at their sepulchers not out of superstition to worship them but gathering together with exultations and joy to celebrate their birth both to preserve their memory †and to stirre up others in succeeding generations to such exercises and preparations § 23 In the after-ages testimonies would be numerous the Orations of Nazianzen on the birth-day of Christ ‖ Naz. Orat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they called sometimes Theophania sometimes Epiphania i. e. the Appearance of Good in the flesh to be the Saviour of the world The Sermons and Homilies of Basil Eusebius Emissens on those dayes to which adde the hymns and Psalmes made in the Syrian tongue by Ephrem and those sung at the solemne Feasts of the Martyrs these are full evidences of such Festivals in that age Here we find Saint Austin intermitting his ordinary course of reading and expounding the Scriptures upon o Quia nunc interposita est solenitas sanctorum dierum quibus certus ex Evangelio Lectiones oportet recitari Aug. Tract in ep Johan prxf the intervention if such an holy day which had its proper lesson And his very reproving the people p Sunt forte hodiè multi qui propter solennitatem diei non propter audiendum sermonem venerunt Aug. Tract 8. in Johan who came not for the word but for the day sake evinceth the observation of such a day but to multiply testimonies of the practice of this and the following ages would be to light a Torch to the Sun § 24 3. Such a celebration I never yet saw proved unlawfull yea we all confesse a power in the Magistrate or Church to appoint daies of solemne thanksgiving to God for all his mercies and we obey we keep an anniversary day of rejoycing and thanksgiving in acts of holyworship to God for our deliverence from the Powder plot for the never to be forgotten miraculous Restitution of his Sacred Majesty and we judg this no sin yea a duty And shall the like services be a sin to be attended upon when commanded by the same Authority on these other Feasts shall we meet for acts of worship and praise for temporall mercies and is it unlawfull to meet and keep annual memorials of the greatest and highest the blessings which we receive by the Incarnation Passion Resurrection and Ascension of the Son of God Is it lawfull to meet and praise God every day for these mercies and shall it be unlawfull upon such dayes onely because they are commanded § 25 And in a great measure we have a full consent in these things q Baâ—ter five Disput ditsp 5. c. 2. §. 46. viz. thus far that for such dayes as are appointed upon some emergent occasions that arose since the Scripture was endited there is no more question whether the Magistrate may command them then whether a Fast or thanksgiving day may be commanded c. Yea for Saints and Martyrs dayes we have consent enough r Bax. ibid. no scruple to keep a day in remembrance of any eminent servant of Christ or Martyr to praise God for their Doctrine or example and honour their memoriall And if this be yeelded why should we scruple those other solemnities on the honour of Christ as memorials of and to blesse God for those rich mercies which we have received through him Some time for Gods worship saith the same Å¿ Baxt. ibid. Author besides the Lords day must be appointed and God having not told us which the Magistrate may on fit occasions And that these are fit accasions I see not why it should be questioned 1. §. 26. Object I know what is the main thing objected viz. though where the occasion of the day was not existent when the Scripture was writen and therefore the Scripture could provide nothing concerning it it is lawfull for the Church or Magistrates to appoint
such upon severall emergencies yet in the case of t See Baxt. ibid. dayes to Christ it is otherwise for the occasion of these holy dayes were existent in the Apostles dayes and therefore to establish them as necessary to be observed when the Scripture hath made no order or provision about them is to accuse the Scripture of being animperfect rule and derogatory to the Scripture sufficiency But I answer 1. §. 27. Answ It is evident that Easter and Pentecost or Whitsontide were observed in the Apostles dayes which the same Mr. Bazter u Baxt. ibid. seemes to acknowledg when he ranks them together with other Lords-days saying These Holy-days excepting Easter and Whitsontide and other Lords-dayes are of later introduction c. These two then were of earlier times as early as the Lords-daies as beyond all dispute we find them in the very next age observed Now the occasion of these was existent before a great part of the Scripture was written viz. The Resurrection of Christ and the x Act. 2.1 Descent of the Holy Ghost on the day of Pentecost Therefore if the Church might lawfully observe as they did the Feast of the Resurrection why should it be unlawfull to celebrate a day in memorial of the Nativity or Ascention c § 28 2. The occasion of many Saints and Martyrs dayes The Doctrine and Examples of the Apostles and the Martyrdome of some of them were existent before some part of the Scripture was written neither in any Scripture which was afterwards written do we find any order taken for the observation of these dayes Yet may such by Mr Baxters own confession be lawfully observed and this no imputation on the Scripture-sufficiency therefore this Argument is of no force against the solemnizing of a day to Christ § 29 3. These are not pleaded for as in themselves necessary and the matter of an universal Law to all ages and parts of the Catholick Church but as lawfull and so are they granted to be and consequently necessary to us pro hic nunc accidentally ex hypothesi by an Ecclesiastical constitution established by a Law of a just authority among our selves And this ingageth us to obedience and maketh the observation of these dayes to us a duty whatsoever it be to others Which consideration sufficiently answereth all the Arguments which I have seen brought against Christmas-day whose hard fate it is that when others shall be allowed their Festivity this shall be denied it But even in this also we have a concurrence enough to preserve our peace for saith our Author y Baxt. ibid. §. 50. If I lived under a Government that peremptorily commanded it I would observe the outward rest of such an Holy-day I would Preach on it and joyn with the Assemblies in Gods worship on it Yea I would thus observe the day rather than offend a weak Brother much more rather than I would make any division in the Church We need no more we ask no more We live where these things are commanded let us thus far obey and not dispute and our Peace is secure § 30 Well then there being in this matter of Festivals or Holy-dayes no repugnancy to Scripture but some example in Scripture warranting and the constant practice going before us in the observation of these solemnities I see not why a sober peaceably minded man should deny obedience in this thing nor why we should scruple to assemble together to worship God to blesse his name for his mercies to preserve the memory of the holy Apostles Confessors and Martyrs whose memory z Prov. 10.7 Psal 112.6 the Scripture saith is blessed and the remembrance of them everlasting when the name of the wicked shall rot and their memorial perish with them and by such examples to quicken our dull hearts to piety and constancy upon stated times appointed us when we may lawfully do all this upon any day of Assemblies were they not enjoyned us CHAP. II. Several Rites and Ceremonies Prescribed Examined and Vindicated § 1 2. THe great trouble and scruple is about the things enjoyned the Rites and Ceremonies prescribed to be used These are of different natures Some only of particular practice or perhaps the matter of particular command to some persons in some places Others the matter of a general Law upon all Some purely civil Some used only in the parts of Religious Worship Yet when I find acknowledged a Baxt. five Disp Disp 5. chap. 2. by the most zealous Non-Conformists a lawfullnesse in the use of most of these yea of all but one sc the Crosse so farre as to submit to the use being imposed though they question the lawfullnesse of Imposing rather than break the Peace of the Church And when I see nothing but a clear unspotted innocency in all yea the use of the Crosse it self I cannot but conclude that in these there is nothing but what we may submit to with a good conseience and not sinne And then being enjoyned we ought to do so for peace and for conscience-sake Let us take a view of the particulars § 2 1. For those Ceremonies which are not generally enjoyned but only a particular practice in some places and it may be a particular command there such as Altars Adoration or Bowing to the East Organs c. I say 1. Untill we are called to such places where the practice is required or untill these are commanded us in our places if we indeed consult the Peace of the Church let us be silent and move no doubts about them If we are unsatisfied in the use of them let us not accept of those places where they must be practised and we are free But be sure censure not those who do who possibly may see reason enough to warrant their practice though we do not § 3 2. But suppose they should be required of us all let us see whether we may not in these comply and obey the Law without sinne Here I shall only give you the judgement of one who cannot be accounted guilty of over-much kindnesse to Bishops Liturgy or Ceremonies but a zealous Disputer against all as established with us 1. As to the Name and Form of an Altar §. 4. Of Altar and Railes and the Railes about it he saith thus b Baxt. ibid. Disp 5. cap. 2. §. 51. I conceive that the dislike of these things in England was not as if they were simply evil Well if not evil in themselves they may then for any thing in the nature of them be used without sinne And why then should we deny obedience when a Law is made when we should not sin in obeying but should certainly sin in disobeying a Law but if not evil why disliked For this § 5 1. They were saith he illegal innovations forced on the Church without Law or just Authority 1. If indeed they were so then were we not bound to obey for where there is no Law there can be
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 just Authority in all lawfull things we are sure that Kneeling is in it selfe lawfull and in genere as free as any other Gesture or Posture whatsoever we are sure we must not lay aside a necessary duty upon some meere doubts of an unnecessary circumstance or accessary we are not sure that every particular Gesture or Action of Christ doth oblige us to imitation yea we are sure of the contrary Now then whether it be safe to forsake Communion to keep from the Lords Table and refuse the Sacrament where we are beyond all controversie obliged upon a plea of a Gesture to which we are not sure that we are obliged yea indeed we may be sure that we are not obliged let any sober conscientious man that mindeth the peace of his own soul judge § 30 But I need not enlarge we have enough yeelded Our Brethren who in the conference disputed against the imposition professe that yet some of them would Kneel rather than be deprived of the benefit of that Sacrament And Mr Baxter though he pleades high against it as a sinfull imposition yet saith that when it was imposed k Baxt. five Disp disp 5. c. 2. §. 42. he did obey the imposers and would if it were to do again rather than disturbe the peace of the Church or be deprived of its Communion For saith he God having made some Gesture necessary and confined me to none but left it to humaine determination I shall submit to Magistrates in their proper work even when they misse in the manner I am not sure saith he and it is worth our noting that Christ intended the example of himselfe or his Apostles as obligatory to us that shall succeed I am sure it proves sitting lawfull I am not sure it proves it necessary But I am sure He hath Commanded me Obedience and Peace § 31 Let these be observed Obedience and Peace which are acknowledged as indeed most unquestionably they are certain commands and indispensible duties of the Gospell and our peace will be sufficiently secured and our disputes and contentions about these extrinsecall circumstances soon be superseded CHAP. III. The Signe of the Crosse in Baptisme examined and its lawfull use justified and 1. Proved to be no sinne against Piety 3. §. 1. The Crosse in Baptisme challenged as sinfull THere remains now only one Rite or Ceremony more which will by no meanes be allowed lawfull viz. The Crosse in Baptisme This indeed is made the grand Stone of Stumbling as a Isa 8.14 1 Pet. 2.8 Defended as lawfull Christ Crucified is said to be but not from any nature of the thing but from the weaknesse or misprision of them that take it so This is that which we find still pleaded against as sinfully imposed yea and unlawfully used The Church charged as incroaching upon the Royalty and Soveraignty of Christ instituting new Rites and Covenanting signes which God hath not commanded and the People skared with apprehensions of Idolatry and Abomination § 2 I have been serious and in earnest examining what I have found objected against it not being willing yea being much afraid to be guilty of sin in the use of any thing that may have the appearance of so much impiety as this is charged with but sincerely in the presence of God I must professe that I can yet find nothing that can in the least convince me of sin in this so far as our Church doth practice or require the use of it The maine objections I shall answer hereafter in the mean time these things have satisfied me and I have some hopes they may give the like satisfaction to others also § 3 1. The various use of the Crosse in the Church of Antient times both in and out of the holy Ordinances and this not condemned but for those times approved Cyprian exhorting to Martyrdome in the time of persecution among the rest presseth this Argument from the signe of the Crosse which they had received b Cypr. l. 4. ep 6. Muniatur frons ut signum Dei incolume serveâ—ur Arm your forheads with all boldnesse that the signe of God may be kept safe By this they were encouraged to bear up their heads and glory in the service of a Crucified Christ which the world so much despised and persecuted c In parte ubi pudoris signum est c. Aug. de verb. Apost The Signe being set in that place where shame soonest appears viz. the forehead Again in the forenamed Cyprian we read this passage that d Cyprian de unit Eccl. Ozias in fronte percussus offenso Domino c. Vzziah was smitten in the forehead the Lord being offended even in the same part of the body wherein others are signed that do please the Lord. These passages do evidently prove at least thus much a confessed and known practice of Signing the forehead with the Crosse in those dayes But besides these I find a e Hutton answ to reasons for refuse of subscript pag. 162. See also Cent. Magd Cent. 4. c. 6. p. 258. c. Hieron ad Rustoch ad Demetrian Prudent Hym. ante somnum Ruffin l. 2. c. 19. Learned man calling into witnesse this these many more Justin Martyr Cornelius cited by Eusebius Turtullian Cyprian Oirgen Ambrose Austin Jerom Chrysostome Athanasius Epiphanius Cyrill Basill the Latin and Greek Fathers of those higher ages and of this saith he there is no doubt f Hutt ibid. ex Concluding with these two passages out of Saint Austin giving the reason of this use 1. g Aug. de verb. Apost Because of the Gentiles and Pagans Scoffing 2. h Aug. de catech rud Because Christians would be no way inferior to the Jewes who marked their doores with the blood of the Paschall Lamb in token of their deliverance out of Egypt therefore the Christians would and did also marke their foreheads in token of their Redemption Not to dispute the force of these reasons they are sufficient to prove the practice and this too in Baptisme in immortali lavaco i Act. of proceed answ to §. 14. as is acknowledged § 4 And this practice I find not condemned but approved in them and us also not by Papists onely but by the Pious Reformers of the later ages Musculus upon that action of Jacob Crossing his hands when he blessed Ephraim and Manasseh saith k Musc in Gen. 28. Adumbrabatur Mysterium crucis in quo est omnis benedictionis fons est origio Herein was shaddowed the Mystery of the Crosse in which is the fountain and beginning of all true blessing If we will take learned Bucers judgement of the use of the Crosse in our Church of England he telleth us l Non tam quod usûs in Ecclesiâ antiquissimi sed quod est admodum simplex Buc. inter Anglic. Script it is neither uncomely nor unprofitable Not so much because it is of most ancient use in the Church as because it