Hom. 3 4 5 6 8 27 28 29 31 c. Et Conc. 3. de lazar Hom. 2. 5. in Math. Hom. 10. in Joan Hom. 5. 6. ad Pop. Ant. Hom. 9. in Ep. ad Coloss Aug. in Joh. Tract 9.16 21 29 35 37 50. De verb. Dom. in Evang. serm 15. De verb. Apost Ser. 5 6. Possidon in vitâ Aug. cap. 21 c. Orig. Hom. 6. in Levit. Concil Carth. 4. Can. 2. Concil Antioch Can. 17 18. Concil Tolet. 3. Can. 7. Concil Mogun Can. 25 c. Ball hath well observed and gathered together very many Testimonies of Antiquity to prove it The abetters maintainers and in part devisers of stinted Liturgies have been and for ever will be Renowned in the Church of God for their constant continual and unwearied pains and industry in preaching the Gospel It is a thing not oriously known and confessed that Cyprian Ambrose Chrysostom and Augustine did all of them allow and approve Some of them devise stinted Forms of Liturgies And yet who almost for diligence and labour in teaching the people in the wayes of salvation to be compared to them Of their learning and zeal it is needless to say any thing for three of them there is plentiful Testimony that they preached every day in the week and year at least once or twice without fail Ye have heard yesterday ye shall hear to morrow is common in their Tractates and Homilies Augustine even to the extremity of his sickness preached the Word of God in his Church chearfully and boldly with a sound mind and without intermission at all The like diligence is noted in others who lived before and about those Times in all which a stinted Liturgy was in use Considering then I say this practice of the Ancients the use of a Liturgy can be no Argument of and considering the strict injunctions of Councels for Sedulity in preaching exhorting instructing the people even when they required also the use of a Liturgy this can be no plea for or means to make an idle Ministry 3. Sect. 7 But indeed it is Conscience of the Duty that lieth upon us to conform to the Laws that oblige us and really and cordially to consult the benefit and edification of the people under our charge that doth engage us the use of this established Form wherein there being nothing sinful to be complied with no part of it evil or unlawful in it self certainly it cannot become unlawful by being commanded for what is lawful to be done without a command cannot be made sinful by a command unless obedience it self should be made a sin and nothing in this matter should be sinful but to obey Authority And I judge that to those who understand the nature of a Law and the obligation it hath upon Conscience that which before was only lawful now having the Fiat from Authority becomes a Duty CHAP. XI The People exhorted to Charity and Obedience and attendance of the Publick Prayers of the Church Sect. 1 WE have seen what may engage Ministers to the use of this Book of Common Prayer let it not be accounted impertinent if I now adde a few words to the People For in deed the greatest noise in the world is made by the Popular clamour and those are readiest to except against this Book who neither understand where it is faulty nor are able to judge nor have ever seriously considered the Form the Matter Necessity or Conveniency and Expediency of it It is from such peoples mouths that those Vollies of reproaches and blackest slanders of Vngodly Superstitious men Idle and Idol Shepherds Dumb dogs c. are poured forth upon those Ministers who conscientiously conform to the use of this Liturgy though they are otherwise as Holy Humble and Charitable in their lives as able learned faithful and painful diligent Preachers as any They are such people who frowardly forsake their own Pastors though never so able only because of the Liturgy and run after those only who use it not or when they have not opportunity to hear from any other either wholly forsake the assemblies for the Liturgies sake or else will not present themselves there till the time of this service be past Too many thus forsaking their own mercies because they are not dispensed their own way and I do heartily wish it be not in some at least to follow after lying vanities as these two are by the (a) Jonas 2 8. Prophet joyned together I appeal to the Consciences of all that fear God in the Land whether these Sallies of intemperance these virulent violences of unruly tongues these dividing carriages can be judged or rationally deemed the fruits of a gracious heart or that temper of spirit which the Gospel requireth or agreeable to those wayes of peace and piety that Purity and Unity which our Lord Jesus hath so expressly engaged all his Disciples to walk in Sect. 2 Let me seriously intreat them to remember that these carriages as they are contrary to the wayes of the Gospel so are they also to the sentiments even of the sober old Non-conformists who have both ordinarily used this Book themselves in the Publick Administrations maintaining still Peace and Unity with those of a different judgment and as (b) See above chap. 10. before was shewen condemned as the voluntary Separation upon pretence of faults in the Liturgy of people from the Publick assemblies so their negligent frequenting of these Publick Prayers And really to a considering Christian the same arguments which do engage us to use this Form should have a force and efficacy upon the spirits of the people to these three effects 1. Sect. 3 To engage them to charity in their opinions and censures of us Let none be so wicked as to call so uncharitable as to judge all those men Vngodly Formal Superstitious c. who conform themselves to the established Lawes in the publick worship when they have such obligations upon their consciences even from God to do so and their hearts may be as without doubt many are and it is only their own fault if they be not lifted up to God in these offices with holy zeal and fervency with a lively Faith and Hope in true Contrition and brokennesse of spirit with enflamed affections and with as much devotion as any else in any other way of worship whatsoever The miscarriages of some particular persons must not lay an aspersion or reproach upon that service which they and all others are obliged to use any more than as great personal miscarriages of some of another perswasion can prove the sinfulnesse of their perswasions (c) Mat. 18.7 Luke 17.1 2 Cor. 11.9 Scandals will arise and all sides will afford matter enough such is the corruption of men in this world yet indeed no scandal is like to that of sideing (d) 1 Cor. 3.3 4. 16.1 v. 12 13. making parties and factions in the Church one saith I am of this way another I am of
the Age next succeeding the Apostles which may be a very probable Argument at least if not demonstrative of such a thing in the Apostles dayes too unless we find something in their practice and writings which may evidently prove the contrary which yet is not done and withal confessing the wisdom of the Church that brought in Bishops though they judge they were not there before if upon no other account yet for the maintenance of peace and remedy of Schism according to that known testimony of St. Hierom so much stood upon in this controversie Sect. 11 Now when thus much is fairly yielded and so willingly assented to when those who yet think themselves in conscience obliged by that Covenant which they have sworn for the extirpation of that Episcopacy with the appendices established among us yet judge themselves not obliged against Episcopacy nor against their Superiority and Jurisdiction as such but think they have fully satisfied their Obligation in the acceptance of and compliance with Episcopacy as reduced by Bishop Usher where yet that Superiority and Jurisdiction is still retained Methinks here is a fair step towards compliance an happy door of hope opened that we may agree The distance is not so wide as at first it did seem to be here are no terms now of Vsurpation Tyranny and Antichristianism assix't to Episcopal Authority Sect. 12 And what should now hinder a perfect compliance when men are satisfied that they may freely and chearfully go thus far what should hinder them but that they may make some steps farther And we all whether of the one or the other perswasion may account our selves so much concerned to promote the peace of the Church as to submit so far to the established government as the Laws under which we live require that we should 1. Except Is it that the Bishops are conceived to take too much upon them and do more than they should or are called to do Or 2. Is it that they will not suffer us to take our due and to do that which we should or that we are called and have authority to do for under these two heads must be comprised all that can with any shadow be pretended why we should not comply and submit so far as the Laws require Sect. 13 Now to give a full answer to both these I shall first premise these two things 1. That it is not the design of these papers and therefore none are here to expect it to enter upon the whole controversie of government or the jus divinum of this in particular nor here to undertake a full justification of all the particulars in the constitution or exercise of it for enough hath been already written pro and con on that subject My whole design here is not to revive but to do my part if God see us yet fit for such a blessing to put an end to disputes of this nature 2. Sect. 14 But all that I have here to do is howsoever the case stand whether there be truth or no in the charge against Bishops or Episcopacy which here I meddle not with and in the following sheets may possibly in a great measure take off to consider How far we of the inferior Orb who if we exercise our ministery in England are bound by the standing Laws of England to be under them may submit to their power obey and conform to these established Laws Now that I may give full satisfaction in this case I shall first lay down these two general conclusions which I must take as granted 1. Sect. 15 This I make one Postulatum and require it to be granted me which I think no intelligent considering man will deny Viz. That in order to the conduct of our consciences and the regulating of our actions we are not to enquire what is the calling office charge or duty of another but what is the charge office and duty incumbent upon our selves Particularly it concerns not us who are not called to this authority in the Church to be curious in examining whether the Bishops do or do not undertake a charge too great for them to manage what their power or what their duty and sins are or whether it be fit they should be established in such authority by a Law this is to go out of our sphere and to meddle where we are not concerned But They being in possession of this power and established in that authority by those Laws under which we live made by the unquestionable Supremacy and Legis-lative power in the Kingdom and to whom (a) Rom. 13.5 we must be subject Our business now only is to satisfie our selves and others whether and how far we are bound to conform to these Laws in our owning and submitting to that Episcopal authority which they have established Or how far we lawfully may do so and indeed what we lawfully may do we are in duty bound to do when by a just authority we are commanded to do it This I am sure is most necessary to gain and preserve our peace And therefore I cannot but condemn that preposterous course of some Ministers who had no way to commend their zeal to the world but by preaching to one Auditory the duties of another or inveighing against their sins Some preaching in the Court against the sins of the Country and before the Magistrate ripping up the irregularities of the Subject Others with equal yea possibly more bitterness inveighing before the people against the licentiousness of the Court the Pride of the Bishops and the sins of their Governours And what Beautifiers such men have proved we need not turn over the Annals of many ages to witness Sure I am this was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rightly to divide the word of truth (b) 2 Tim. 2.15 like that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a workman that needs not be ashamed of whom St. Paul speaks nor like the faithful and wise Steward of whom our Saviour (c) Luk. 12.42 to give to every one his own proper portion of meat in due season And when men have thus made it their business to consider (d) Mat. 7.3 the Motes in the eyes of others and neglect the Beam in their own To judge censure and condemn the carriages of their brethren and look over their own When Subjects and inferiors set themselves to examine the calling office duty and carriage and to dispute the Place authority and commands of their Superiors in Church or State The fruit of this can be nothing but Sedition or Rebellion schism or faction and mutual animosities hatred and contempt But could we learn every man to do what becomes himself if others be irregular let the sin lie upon them while we are careful to look to our own steps and faithfully to discharge the duties of our own place with how much chearfulness content and peace might we live together 2. Sect. 16 Another Postulatum I require likewise to be granted which I judge no conscientious
mal-administration of the power in their hands so far as their charge extends They judge their charge to be no more than to oversee the Churches to take care that able Pastors be provided for the particular cure and inspection of the several Flocks and that these do their duties in their places and that the people yield their due obedience to them and to their Superiors Sect. 11 Answ 2 2. It is granted That the bounds of the Episcopal charge were not so large in the Primitive times as they are now no not generally in many centuries of years But withall it must be not denied that this consideration makes not a nullity of the Office nor doth the lessening or inlarging the bounds of their charge at all make a change or alteration in the charge it self For in those little Bishopricks either there was an imparity or superiority or there was noâ— The Bishop had Presbyters under him or he had not If now ye say that he had not ye say something indeed to the purpose but it remains to be proved and the stream of Antiquity speaks the contrary For to omit the mention of the third and fourth Ages whereof none that I know ever doubted when Ignatius of Antioch in those Epistles which were never yet denied to be his and are by Videlius Vossius and our learned Vsher acknowledged to be genuine doth expresly make this distinction and requires the Obedience of the Presbytâ—r to the Bishop as those who have read Ignatius know so well that it would be lost labour to produce particular passages when it is the main design and argument of some of those Epistles as particularly that ad Trallenses which is wholly Hortatory ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Vnity in Doctrine and Sanctity of Life For the preserving of this unity and purity of Doctrine he exhorteth as to avoid all Hereticks against whom he solidly proves the Deity and Incarnation of Christ so to yield a due obedience to their Pastors both the Bishops because they watch for their souls and to the Presbyters and Deacons because they are Ministers of the Church of God and there have the place of Jesus Christ Particularly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reverence the Bishop and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as ye reverence Christ and adds As the Apostles have commanded So again in that ad Magnesianos which is Paraenetical and Hortatory also and the designe of it is to exhort obedience to the Bishop yea though he be young which he presseth by several arguments as That we are in this case not so much to look to Age as ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The oldest are not always the wisest And farther urgeth the examples of a young Daniel and a young Samuel reproving an old Eli and Jeremy Solomon Josiah Timothy And again that it is a terrible thing to contemn the Bishop for in him is God also contemned And saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is fit to obey the Bishop and in nothing to oppose him And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As the Lord Christ did nothing without the Father so must you do nothing without your Bishop I need cite no more though I might add much to this purpose out of those Epistles ad Philadelphenses ad Smyrnenses where he disputes of the power and authority of the Bishop I know that even these are said also to be so interpolated that it is hard to know Ignatius in Ignatius But that is a strange interpolation which shall leave nothing genuine and it would be scarce parallelled that the main design of a genuine Epistle should be spurious Grant them interpolated must it needs be the hard hap of poor Episcopacy to be principally guilty and wheresoever that is mentioned or urged though it be so often so professedly must that Epistle for the Bishops sake be either rejected as spurious or this particular be concluded the interpolation Nothing of antient records then shall have any credit with us when we have a mind to charge them with corruptions Therefore until these be proved spurious passages we shall account them genuine Ignatius Ignatius I say doing this as it proves this Imparity and Superiority as antient as his time which was the very next age to the Apostles so it hath some force to perswade us that it was so even in the Apostles days both because he was so near them and so more likely to know the practice of the time but just before him and also because he was for a good season contemporary and coetaneous with some of the Apostles particularly S. John who would certainly have contradicted him had he pleaded for a power which Christ never approved nor the Apostles owned Sect. 12 And if this Imparity or Superiority be granted to have been in those narrower limits it must not it cannot with any shadow of reason be denied where the bounds are farther extended If one two or three Presbyters may be under a Bishop then may also ten twenty an hundred More or fewer alter not the nature of the office Kings and Princes are as perfectly and justly such now when of larger Empires and Dominious as those of old who were Kings but of some single Cities or petty Territories They are not to be cast out because their Dominions are conceived too large but to be obeyed because they are Kings So neither are our Diocesans therefore less Bishops because their Bishopricks are greater than those in the Antient Ages For if any were they fewer or more were to obey the Bishop then so are we though more if by the Establishment here we are put under his jurisdiction to obey him still Sect. 13 Answ 3 3. Nor is it yet proved that Even then their bounds were so streight as to be limited to one Parish or single Congregation For if there were many of these Churches in association joined in one and so One Church for acts of Government to which particular Churches were subordinate as the (p) See Assemblies answ to Reas of Dissent Brethr. and Vindicat. of Presbyt Govern by the Province of Lond. Presbyterian Brethren not only grant but challenge and lay it a foundation of their Classical and Provincial and National Assemblies as The Church of Jerusalem Ephesus c. with other City Churches which say they consisted of more single Congregations than one Then if there were a Bishop as it appears there was either He must be yielded to be over all this association or if a distinct Bishop to every particular Congregation then those several Bishops must be under and subordinate to the Colledge of Presbyters which I have not yet seen affirmed So that here was a larger charge than of one single Parish And in after ages it is most evident that their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had not that strict sense which now it hath but the Parish was a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consisting of more Parishes than one as
I think few will deny if the Church have such a liberty And she hath made use of this liberty to appoint such persons for such ministrations agreeable to the general rules of the Word and answering the general end of Discipline and Government We may then submit to that Discipline and Government notwithstanding the supposed or real personal faults of the Administrators yea though we judge no Divine institution of the particular Officers But 2. Sect. 52 It is needless as to the main designe of these papers which is onely to perswade to unity and a peaceable obedience to spend time and words in the full defence of the Calling of Bishops farther than the necessity of this argument requires Many whom it would be highly uncharitable and unchristian to deny to be holy and faithful men do cordially believe the Calling of Bishops to be Apostolical and by Divine appointment And there needs no argument to perswade such to obedience And for those whether Ministers or others who approve not of nor are satisfied in the Calling of the Bishops and their subordinate Officers as such yet that they not only may but considering the establishment ought in conscience to submit in peace and with cheerfulness too may be fully cleared by these following Considerations 1. Sect. 53 If they will not own a National or Provincial Church or any Church larger than the limits of one Congregation which yet the (g) Jus Divin Minister Evang part 2. cap. 1. p. 12 13 14. London Divines of the Presbyterian perswasion have owned and proved and therefore I judge they do so still yet they must acknowledge that This Kingdom is a Kingdom of Christians or a Christian Nation and this is indeed tantamount to a National Church then consider 2. That the state of a Christian Common-wealth cannot be perfect without some general Visitors and Overseers of the several particular Churches 3. That though a particular Church or Congregation may be compleat without them yet for the necessary union and agreement of the several particular Churches in Christian Provinces and Kingdoms it is fit and agreeable to reason and no wayes repugnant to the Word of God that under the Supreme Magistrate there should be other Governours to protect and encourage those Ministers and Churches which do their duty and to punish those which shall offend Wherein if either through want of humane Laws or some personal corruption they shall in some things pass their bounds they do no more than any other officers either Civil or Ecclesiastical through frailty and infirmity may do 4. Sect. 54 Therefore I offer these few particulars unto all serious sober considering Christians to be advisedly weighed some whereof the forecited Mr. Bradshaw (h) Unreas of Separ p. 65. used against the Separatists and may upon those grounds if they will admit no more with equal force of reason engage all peaceably to submit to and live contentedly under the Government and Discipline established by Law 1. Whether the Supreme Magistrate have not power to oversee and govern all the several Churches within his Dominions yea whether he be not bound so to do Without doubt he is 2. Whether for his further help and assistance herein he may not make choice of some grave learned and Reverend man to assist him in the same Government This I think is so rational that no considering man will deny it 3. Whether by vertue of this power these persons thus called may not lawfully try the abilities of all the several Ministers within that Dominion and give publick approbation of the worthy and inhibit those who are unworthy from the execution of their Ministery and whether may they not visit these several Ministers and Churches convent them before them and examine how they have behaved themselves in their places and punish the blameworthy 4. Whether for the more easie and orderly government of the said Churches so far forth as it appeartains to him he may not divide his Kingdom as ours is into Provinces assigning over each of them under himself some special Magistrate though we call not the Arch-Bishop or Bishop by that title but in a large sense it may pass and I know no Solaecism in an Ecclesiastical Magistrate And if we own him but so far this is enough to engage a peaceable obedience fit for learning and experience to oversee and govern all the general and particular Churches there and whether may he not also subdivide those Provinces into Diocesses assigning also unto them other more inferior officers under him and his Provincial officers to oversee the several Churches within such and such a precinct none doubts but he may 5. Whether it destroy the nature of a Ministerial or true particular visible Church that many of them should appertain to one Provincial or Diocesan government though in that respect they should be held or reputed for one Provincial or Diocesan Church That it doth hath been said by those of the separation but never proved but I am sure according to the Presbyterian principles it doth not whose Classical Provincial and National Church must be built upon the same foundation with the Diocesan Sect. 55 These things were proposed by that learned Non-conformist and thought sufficient even according to the principles of those Ministers who were not satisfied with the Bishops power without farther proaese as being clear by their own light to stop the mouth of that bold Separatist And those very things which were then accounted Arguments of force enough to prove a lawfulness of Communion in those Churches which are under this government have the same force to prove the lawfulness of the peaceable exercise of our Ministery under the same For whether we grant their Jurisdiction in the Church to have been ab initio and an Apostolical constitution or no as indeed now that I know plead it is as exercised in all the subordinate officers hands nor is it needful we should yet this we must grant that they are Commissionated under His Majesty for the exercise of this power whom we acknowledge over all persons and in all causes even Ecclesiastical Supreme Governour And upon this ground are we bound to obey them in all lawful things though we should deny their Apostolical standing And this is enough to preserve our peace for it is not essential to Peace that we are in all circumstances of the same judgement but it is essential that we for the main walk in the same way practice the same things and perform the same duties And it is not strange that divers men should agree in one necessary practice though they agree not in the reason of that necessity Neither do the established Laws require us nor were ever the Bishops so rigorous as to require that we should profess the Divine right of that constitution in manner and form as it is established but that we obey in our places in all things not contrary to the Word of God And whether we judge
particular The publick Admonition of particular offenders When we may admonish and ought to do so not privately only but publickly also Yea before the Bishop layeth his hands on any he requires their promise to do it and they engage it For so is the question (p) Form of Ord. Priests Quest. 3. Will you be ready with all faithful diligence to banish and drive away all erroneous and strange Doctrines contrary to the Word of God And to use both publick and private Monitions and Exhortations as well to the sick as to the whole within your Cures as need shall require The Answer is I will the Lord being my helper 2. Sect. 10 Absolution of the Penitent is another part of Discipline And are we hindred from this neither For we are not only in our own Publick Offices after the Confession of sin Absolution to pronounce in general The Absolution to those who truly repent but particularly also in the Visitation of the Sick upon their serious and credible profession of Repentance in the name of Christ to Absolve that particular person And though indeed we have no power nor is it fit we should to give Absolution to any who lieth under a Publick censure all reason requiring that the same hand which bound should also loose Nor can it be jugged that a particular inferior Pastor hath authority to take off the censure past by the Authority of a publick Court yet those who have known the exercise of Discipline among us know also that as the Sentence of Excommunication being passed in the Bishops Court it is to be pronounced by the particular Pastor in the Congregation so by him also the Bishop being first satisfied the Penitent is to be again received in So in the case of other Censures though the Sentence passe in an higher Court yet the particular Minister is to manage it in the Publick Admonition of the Offender and Absolving and restoring the Penitent 3. Sect. 11 Suspension Again In case of Scandal and notorious sin we are not onely permitted but every particular Pastor is expresly enjoyned to exercise that part of Discipline in Suspension from the Holy Table the Sacrament of the Lords Supper Consult the Rubrick of our Communion ye will find this power put into the Ministers hands (q) Rub. 2. 3. before the Communion If any of these sc who would communicate be an open notorious evil liver that the Congregation by him is offended or have done any wrong to his neighbours by word or deed The Curate having knowledge thereof shall call him and advertise him in any wise not to presume to come to the Lords Table until he have openly declared himself to have truly repented and amended his former naughty life that the Congregation may be thereby satisfied which afore was offended And that he have recompensed the parties whom he hath done wrong unto or at least declare himself in full purpose so to do so soon as conveniently he may But what if notwithstanding this the person will not be warned to keep away may the Minister do no more yes he must not suffer him to come for so is the very next Rubrick The same order shall the Curate use with those betwixt whom he perceiveth malice and hatred to reign not suffering them to be partakers of the Lords Table until he know them to be reconciled And if one of the parties be content to forgive and to make amends and the other will not be perswaded to a godly unity The Minister OUGHT to admit the Penitent person to the holy Communion but not him that is obstinate Yet again consult the Canons and Constitutions which were and are to be observed in the Church of England there ye find this expresly enjoined NO Minister shall in ANY WISE admit to the receiving of the holy Communion ANY of his Cure or Flock which be openly known to live in sin notorious without Repentance NOR ANY who have maliciously and openly contended with their Neighbours until they be reconciled NOR ANY Church-Wardens who having taken their Oaths to present to their Ordinaries all such offences as they are particularly charged to enquire after shall notwithstanding their Oaths the faithful discharge whereof would be a chief means that publick sins might be reformed and punished wittingly and willingly and irreligiously incur the crime of perjury in neglecting or refusing to present such publick Enormities These are the express constitutions of our Church that would every Pastor be careful to do in this case as he is not only permitted but enjoined to do so far are we from being hindered the exercise of our Office there would be no ground for that grand charge of promiscuous admissions and impure mixtures at our Communions And if this part of Discipline be not put in due execution it is not because the Pastors are not suffered to do it but because they are not careful and diligent to do what they are not only suffered but required to do Let us then not lay the fault upon the Prelacy or the Government which must lie at our own doors Once more Sect. 12 4. Can we say that we are hindered from the exercise of our undoubted Office in point of Discipline when yet at the very time when we receive our Commission and Ordination we are required and do promise and engage our selves to do it for thus is the Question put Will you give your faithful diligence alwayes to minister the Doctrine and Sacraments and Discipline of Christ as the Lord hath commanded and as this Realm hath received the same according to the Commandments of God so that you teach the people committed to your charge with all diligence to keep and observe the same The Answer is I will do so by the help of the Lord. Sect. 13 Now then let but a serious considering man look what is required of every particular Minister in his peculiar charge even by the Constitutions of this Church as established under Episcopacy and judge whether it can with any shadow of reason be said that the particular Pastors are hindered from the exercise of their undoubted Office Let but every Minister in his place seriously and faithfully set himself to perform those several duties and offices which he is not only permitted but required to do and he shall have no reason to complain for want of work If any particular person have been hindered from the actual exercising of any of these by any particular person or Court suppose it not for any default in himself yet it is irrational to make a personal fault to be an irregularity in the Government and Constitution Such miscarriages are not to be imputed to the Church or the Prelacy when the contrary is manifestly required in the Publick Forms Rubricks and Canons This Exception then is not wholly just That the particular Pastors are hindered from the exercise of their Office for in a very great measure and the most and chief
kept from disobeying And though by submitting to this punishment ordained by the law to those who break it they may have satisfied the Courts of men yet in this case they are not cleared from sin or guilt before God because they were obliged actually to do the duty of the law not only for wrath but for conscience sake The Murderer Thief Felon is hanged the Traytor executed thus the law of man is satisfied as to the penalty but the guilt of sin upon the conscience is not cleared nor the man with God innocent Sect. 10 8. Neither do I doubt of consent in this as a thing equally evident That though a law may not be so good as we could wish or as indeed it should be yet if the matter of it be not evil a sin forbidden by God we are bound in conscience to obey it It is not strange in the world wherein the best men are not perfect to see imperfections in the best lawes and some lawes made which are not so good or convenient as they might be because they are like the men that made them imperfect at the best yet when they are not evil no sin in the matter enjoyned they oblige the conscience to conforme to them It may be possible that we may be able to devise a better law yet God never made particular Subjects judges of what is fit or not fit to be enacted for a law to the Community nor ever gave us power to prescribe a law to our selves nor will he acquit us from sin in disobeying a law which is not evil upon our imaginations that it might be better For we are bound to be [o] Rom. 13.5 subject and to [p] 1 Pet. 2.14 submit as patiently submitting to the Powers punishing us without rebellion or murmuring so especially readily doing what they command us in what we can and may lawfully do [q] Tit. 2.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without disputing or gainsaying When I say lawfully do I mean still the matter not being evil for there may be somewhat in the Form or other circumstances of the law which may denominate that an evil law and yet the subjects bound to obey that law though not unto evil Sect. 11 9. I am therefore fully convinced of this also which I think no conscientious understanding Christian will deny That though the making of such a law may be a sin in the law-maker yet when that law is made if it command not sin it is to be obeyed by the subject e. g. if a law be made rashly without that serious consideration of the necessities expediencies and benefit of the people for whom it is made this is sinful in the law-maker who is bound to use all care circumspection and prudence and advice that is possible conveniently to be had again if a law do too much disproportion the offences and penalties laying on a grievous and heavie censure or capital punishment upon a light or trivial offence supposing no ill consequences likely to ensue of an higher nature for this alters the case much and makes the offence great in the circumstances which is inconsiderable in the particular matter or inflicting onely a slight inconsiderable censure on an hainâ—us transgression or capital crime This would be an evil because unequal and unjust law but it is evil only in the form of it and notwithstanding this doth still oblige the subject to obedience because the matter enjoyned is not evil but may be done and the offences punished are really offences and may not be done The formal injustice in the law in the disproportioning of the penalties is only the sin of the law-maker and he alone shall answer it and that only to the Lord above him It is the matter only which concerneth the Subject And the sin of the law-giver can be no plea to justifie the subject in the breach of the Law when it is once made and given for a Law Sect. 12 All these are principles so evident both by Scripture and Reason that all sober Christians I think and all Protestant Divines that I know do agree in them even those who yet scruple in the particular case of the Common Prayer and Rites of the Church of England will I presume subscribe to these general things of the Obligation of Laws made by a just Authority upon the Conscience And I am confident were these things duly considered and seriously weighed there would be much more peace and charity in the Church even among and with those whose judgements do dissent about some particular practices of and laws in the Church Sect. 13 Well then to apply these generals to the particular case in hand about the prescribed Liturgy and the Rites therein ordained 1. There is we all know a Law establishing this made by unquestionable authority An Act of Parliament legally summoned legally chosen justly constituted confirmed by the Royal assent whose only stamp and fiat gives Laws their being and makes them perfect Acts valid and obliging Sect. 14 2. This Law requires the actual use of this Book of all Ministers upon very severe penalties Now though the penalties have their proper use for that purpose to which they are ordained viz. to preserve the Law from contempt of men to preserve the peace of the Church which might otherwise be violated by some who make no Conscience of the duty enjoyned and to prevail with some spirits to do that which otherwise they would not do The fear of wrath being one motive though not the only one and though not the principal but of an inferiour and lower yet not of no consideration Yet the Conscience of duty is the principal thing that should in this case oblige our conformity For being convinced and agreeing upon the fore named principles that the Laws of a just Authority do oblige us in Conscience to yield actual Obedience so that it is not indifferent whether we obey or no we must also be convinced that we are bound to obey this Law nor can be excused of sin if we do not supposing in this we should not break our higher Obligation to the Law of God Sect. 15 3. All the work then which we have now to do is to examine the Liturgy it self and consider what we are required to do whether this be evil or repugnant to the Law of God or no for this case as far as concerns our practice admitteth no other consideration For the Law is made and a Law is granted to have an Obligation upon the Conscience and though it should be supposed there were some sin the Law-giver or inequality in the form of the Law or that it is not so good as it might be or we wish it were and that the things required are not antecedently necessary to be done yet if the things be in themselves lawful to be performed there is without all peradventure an Obligation upon Conscience to perform them Sect. 16 Let us then examine the matter of
that a third of another when we are (e) 1 Cor. 12.13 Eph. 4.3 4 5 6. all baptized into one body and should be (f) Gal 3.28 all one in Christ Jesus as it is therefore our duty so it will be our wisdom as to remember the (g) Luke 17.1 Wo to him by whom these come so to be careful that none cast a stone (h) John 8.7 till he be certain that himself is clear that none pretend to take out a mote (i) Mat 7.3 4 5. from his Brothers eye until he have first cast out the beame in his own Sure I am while we give way to Recriminations and Reproaches of persons we shall never hope to see that peace and love which the Gospel so strictly chargeth if it be possible (k) Rom. 12.18 and as much as in us lieth upon all (l) Heb. 12.14 1 Pet. 3.11 the followers of our Lord Jesus who is the (m) Isa 9.6 Prince of Peace and whose Gospel is a (n) Rom. 10.19 Eph. 6.15 Gospel of Peace and Love And besides this general obligation of the Gospel all sober Christians have this particular also to engage them to Charity in their Censures of us who use this Book because what we do herein we do in conformity to and as obliged by a Law Our judgments being not convinced of sin or any material evil in the thing enjoyned God himself layeth an obligation upon the conscience to obey the Lawes that command it and it is then at least Our duty to use it 2. Sect. 4 I would from hence also intreat all pious Christians not to consider Persons but things which is but this That they would (o) Jam. 2.1 not have the faith of our Lord Jesus Christ the Lord of glory with respect of persous This is sad that some should be so much displeased both with the Liturgy as that they will not hear it and with those Ministers that use it that they will not hear them though they be their proper Pastors and able and faithful ones too under whose ministery the Providence of God hath placed them and they might warrantably expect a blessing far sooner than by stragling abroad and all the reason they can afford is because there are such and such men whom they esteem godly and possibly are so and learned men which will not or do at least scruple to use it But the (p) See the case of Examples largely and a solidly handled by that Reverend Judicious Dr. now Bishop Saunderson in his Lectures of Conscience Lect. 3. examples of men yea of those whom we account the best are not the rule for us to go by we are not so much to consider persons or enquire who do so or so but things and reasons what they do and why they should or should not do so (q) Ipse Bernardus non videt omnia The most learned men see not all things the best men have their errors the most learned and devout Fathers have their naevos blemishes which discover them to be but men Moses Abraham David Peter Paul the best of meer men have shewed something of humane infirmity which might be blamed and may not be imitated And if examples of men be once made our rule we are in danger as well to follow men in error as in the truth The Apohle himself would have us (r) 1 Cor. 11.1 follow him no farther than he follows Christ When therefore on the one side we see a standing Law requiring this way of publick worship and we our selves can see no sin in joyning in it we must know it is our duty and let us not say we cannot or we are unwilling to do it until we see such and such godly men use it or because they use it not For the use or disuse of this or that Form was never made by God to be a distinguishing Character of a godly or ungodly man though yet I confesse obedience to lawful authority in all lawful things is a very great part of such a Character And I fear should this appear to be a duty as undoubtedly it is when the denial of it shall come to be charged upon the soul as surely one day it will then That such and such learned or godly did deny this use or practise will be as poor and insignificant a plea in the court of heaven as it is we know in the courts of men Let us not then in a case of conscience consider what such or such men do but what God would have us to do And in this case of the Liturgy if we see no sin in the matter enjoyned as I am sure there is not and if it be a duty in the Minister to use it as indeed it is while the Lawes command it though others refuse ler all who are conscientious and peaceably minded submit unto it For 3. Sect. 5 The same arguments which do oblige Ministers do also engage all the people to joyn in this way of publick worship if it be a sin in the one it is so in the other if it be a duty of the Minister to use this Book in the publick offices it is a duty of the people to joyn with him also in the same ministrations I shall adde but this to confirm it Sect. 6 It is an unquestionable Duty that the people should join with the Minister in the parts of Publick Devotion and Worship The Minister being there not to act for himself alone but for and with them the spirit of the people must go with the spirit of the Minister in those solemn Services in Prayers Praises c. And they are to testifie their consent by saying Amen As appears both by the (s) Deut. 27.15 Psal 106.48 commands and order of God and the (t) Neh. 5.13.8.6 practice of Saints Yea we sometimes read how the Ministers Saints people all creatures join in praises and the Angels also come in to make up the Quire and join their Amen to the praises of the Saints as in that Vision to St. John (n) Rev. 5.15 7.10 12. twice in the Apocalypse Well then there must be Publick Services wherein both Minister and people all are concerned and all must join and if so then these things must undeniably follow viz. 1. Sect. 7 That these Publick Offices of the Church must be in a known Tongue which the people understand that they may all say Amen It is the Apostles (x) 1 Cor. 14.16 Argument It is not enough that Ministers pray for the people but they must praywith the people and they with the Ministers They must therefore not be Barbarians one to another That wherein all must join must be understood by all And this is one affection of our Liturgy It is not a Romish Missal in a strange language but an English Service in our own Tongue 2. Sect. 8 As they must be in a known Tongue so in easie and intelligible expressions
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
Church hath shined most in external Beauty and Splendor and been blessed with the greatest Tranquillity Christians have been apt to give themselves over to the greatest security and in the greatest freedom of the Gospel to abuse their liberty to looseness and licentiousness of life So did Israel so did we as (b) Deut. 32.15 Jesurun Wax fat and kick and forsake God and lightly esteem the Rock of our Salvation Thus the Devil when by open hostility and fury he cannot overthrow the Faith hath wayes in the times of her Peace to destroy the Purity and undermine the Piety of the Church and by this means again make way for her enemies to assault and oppress her For sad indeed were the sufferings of this poor Church and we lay the blame on such and such when the ground of all was indeed in our own selves our licentious lives That Israel was sold into the hands of Syria Moab Canaan Midian and the Philistines successively it was only because (c) Judg. 3.7 8 12. 4.1 2. 6.1 2. 13.1 they did evil in the sight of the Lord. That God delivered us into the hands of those Prodigious Usurpers that threw out in their fury (d) Lam. 2.6 the King and the Priest and into the (e) Judg. 2.14 hands of the Spoylers that enriched themselves with the spoyles of the Church was it not because we provoked the Lord to anger by our iniquities and were not careful to walk worthy of that Gospel which we professed and those abundant mercies that we enjoyed It may be hoped that God hath ere this taught us Obedience by the things which we have suffered We are once more through the unfathomable Providences of God brought into the harbour Methinks we should now be so wise as never more to come near to those Rocks at which we had so late and fatal a wrack Methinks we should now be affraid of sin and impiety lest God again plunge us into the Deep and overwhelm us with the billows of his indignation and tremble at the thoughts of Contending and Dividing lest we again be broken and become a prey not only as of late to a bold intruder who chastised us with Scorpions but to such an enemy as may destroy us for ever We have once more the Face of a Church the beauty of Order a Righteous Government an holy Liturgy established among us The Freedom of the Gospel restored in Peace What remains but that we make it our great design to promote the real interest of this Gospel to preserve the Purity of Faith to advance the Power of Godliness to maintain the Peace of the Church Religion and Piety is the best prop and support of Peace and it is as true that Peace is the best Nurse and Fence of Religion He that hath but half an eye may see it and we can never sufficiently bewail it that when the spirits of men have been hot and eager in contending about shadows and circumstances against external forms and orders there hath been most coldness in the matter of real Devotion in the Vitals and essentials of Religion Piety and Peace Humility and Love Meekness and Obedience The sad reflexions on these things have been my chief motive to this work and to present these papers to the publick view Wherein it is not my design to engage in a quarrelsome Controversie nor to undertake the full defence of the Cause of the Government and Liturgy in every particular not that I think it cannot be maintained for it hath been sufficiently done by other hands but because that doth not answer my main intendment Which is not to dispute what Law is fit to be made or Order to be established but the Law being made and Order established to consider how far we are engaged to Peace and Obedience I cannot but take notice of the great mistake of men in this case in reference to their own practice and peaceable submission We are en oyned Conformity to obey such a Government and Governours to worship God in such a way to use such Rites and Forms Men scruple and oppose and dispute against the Law as not fit to be made Censure the Governours as too corrupt or rigorous and abusing their authority as if this were plea enough for our disobedience When our business is but to examine the matters imposed and the works required of us and whether wâ— may lawfully do them In this case as we have no call to challenge our Superiours as not taking the proper way to Peace and the Advancement of Religion so neither are we obliged to undertake a full Vindication of them in every particular of their practice or justice of their impositions There is a middle between these two We may suppose them to erre some particular persons to have corruptions and in some things to deal irregularly which is but to suppose them Men. The Bâ—st men have their Naevos and imperfections and the most righteous Governours are not infallible yet doth not that excuse us from obeying It is not our duly to believe them the Best they require it not yet it is our duty not to think them evil Charity is a duty and that (f) 1 Cor. 13 5 7. thinketh no evil Obedience and Reverence (g) Rom 13.7 Hebr. 13.17 1 Tim. 5.17 to Governours both in Church and State is a duty and that must think well Possibly what is now enjoyned us is not particularly enjoyned of God nor was a duty before this Law yet Obedience is a duty yea Active obedience in everything where we should not sin in obeying Peace is a duty and that is best preserved by an humble obedience and so what is enjoyned now becomes a duty and we become obliged both for Conscience and Peace sake And this is the main design and subject of these papers Reader expect not here florid elegancies or flowers of Rhethorick for thou wilt be mistaken I have no ambition to please or humour the curious fancy but to serve thy soul and by evidence of truth and plain convictions of Scripture and Reason to satisfie thy doubts and perswad to Obedience and Peace There are these three things that may render the task that I have undertaken difficult to be well performed The things debated mine own weakness and the different tempers of men to be satisfied 1. For the matters before us they are made the subjects of as great debate and managed with as much heat and bitter exasperations as any that I know But let us be intreated impartially to examine our own hearts and consider whether these heats arise not rather from the intemperance of our own spirits than any thing in the nature of the things in dispute For Confident I am that if we will sincerely lay by Passion and Prejudice and consider things as they are we shall find nothing in any of these matters but what an humble pious man may lawfully close with and conform unto and
Protestant ever doubted Viz. That the sins of Governours and some irregularities in Government are not sufficient to discharge the subject of his duty nor are they a plea that can justifie his disobedience It is possible some Princes may be vitious or their Government faulty yet their male-administration is no ground for the peoples rebellion They shall answer their sin to God but in the mean time we must be subject It is possible there may be vices in the persons of some Bishops for they are men there may be errors in the constitution and administration of the Government for it is in the hands of men who are not yet perfect if therefore we shall neither own them nor their authority upon the same reason we must cast off all government and authority whatsoever For what government is there so righteous what persons so holy but men who are unwilling to obey will be ready to plead the government tyrannical and the persons wicked as Korah and his Complices to Moses and Aaron (e) Num. 16.3 Ye take too much upon you all the congregation is holy wherefore lift ye up your selves Yea what government so Sacred what governours so righteous but will discover too much of error and irregularity while men are men and on this side heaven if then we may have a just plea to refuse obedience until our Governours be free from the common corruptions of men and the Government every way faultless or until we judge them so and can find nothing that can be said against either Rebellion could be no sin till we get beyond the grave nor should we ever obey any humane power in Church or State till there is no Church or State on earth to be obeyed Sect. 17 These two things being granted as they cannot be denied it is easie to see what answer to make as to those forenamed pleas viz. suppose those two charges to be true against the Bishops That they take too much upon themselves or That they will not suffer us to take our due and do all that we should which yet by the way I have not seen proved yet these are not ground enough to hinder our compliance and notwithstanding all these may a sober conscientious Christian who seriously mindeth the discharge of his own duty peaceably conform to the Laws established But let us a little examine the Particulars objected CHAP. V. The Particular exceptions against Bishops as they are said to take too much upon themselves answered Sect. 1 THe first General and Great exception taken against the Bishops is That they take too much upon themselves 1. General except That the Bishops take too â—â—ch upon themselves and to this head I referre those four exceptions which the Divines of the contrary perswasion have made in their Former paper of Proposals to His Majesty concerning the Discipline and Ceremonies of the Church of England And they are these 1. The great extent of the Bishops Diocess too large for his personal inspection 2. His deputing the Administration of much of the trust to Commissaries Chancellors Officials c. secular persons 3. Some affirming Episcopacy a distinct order and assuming the sole Power of Ordination 4. Exercising an arbitrary power as in Articles of Visitation c. These are the great things charged on them Sect. 2. Answered in general and we may judge the greatest for had there been any thing of an higher nature to have been pleaded against them no doubt it would have been given in Now then suppose these things cleared and that being proved they were a real and just ground to petition and by all legal wayes to endeavour a Reformation Yet still if this desired Reformation cannot be obtained but these things must continue all this hinders not but we may lawfully obey and submit in peace Sect. 3 But to give a more full answer that may be satisfactory to every considering man I shall a little consider the particulars And because some have said more and I would gladly satisfie all scruples I shall rank the particular Exceptions in another order that I may take in and answer all that is material in the Objections There are these seven things said to prove that they take too much upon them which are the great exceptions against Episcopacy as it is with us established Sect. 4.1 Partic. ex ∣ cept 1. That they assume a power which was never instituted by God that hath no foot-steps in the New Testament and they are therefore Intruders and Vsurpers and not to be obeyâ—d Sect. 5 Answ 1 Answ 1. But suppose they are not intruders what then becomes of this plea Sub judice lis esâ— it is not yet determined against them some learned and pious men who are both able to judge and willing to be convinced of the truth yet cannot be convinced of any such usurpation yea they think that they have clear foot-steps of such a government in the Apostolical practice Suppose there were something in the Apostolical Commission besides that which was extraordinary in them which made them standing constant Officers of the Church even where they were superior to other Presbyters for that they were superior is out of question and that this superiority was a part of their extraordinary Commission is not yet proved and then because they continued not in their own persons but in their successors these must be Bishops or none which is the judgement of many and of one who is instar omnium (f) See confer at Newcastle with Mr. Henderson and with the Divines at the Isle of Wight His late Majesty and some foot-steps of such a thing seem to appear in the holy Canon where the Churches still send to Paul about their affairs and St. Paul writing to Timothy and Titus directeth them in the exercise of the (g) 1 Tim. 5.19 20 21 22. Tit. 1.5 11.3.10 Acts of Jurisdiction distinct from and over Presbyters which intimates that they had such a power as to Ordination and Censures That these had such a Jurisdiction and in particular Cities as affixt to them at least at that time is evident The one being to Abide at Ephesus and for this work (h) 1 Tim. 1.3 To charge some that they do not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teach any other or strange Doctrine and this is an act of authority over them The other (i) Tit. 1.5 left at Creet to Govern and (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Order the affairs of that Church this is also an act of Authority And suppose these were not as some say they were only Evangelists a general occasional and extraordinary Officer for that time but constant standing Officers in the Church for ever as some not without ground do judge for there being a constant necessity of the same works why should there not be the same Officer to do those works The change of the name Apostle Evangelist then and Bishop now proves not a change of the
then 〈…〉 the 〈◊〉 let me desire them seriously to enquire whether by their non-use and forbearance of this they have not given too much occasion of offence and a various Scandal 1. Sect. 9 To the Church In bringing an evil report upon her Discipline and Constitutions upon her Worship Scandal ◠To the Church and Publick Offices When men who are either strangers to her Laws and Practice or are not well able to judge of the Reasons of them come to understand what she requireth of all Ministers and in all publick Assemblies that These are her Rites These the Publick Prayers and yet that such and such Faithful and Godly men use them not dare not use them for fear of sin What will they judge but surely such men will obey were the things lawful to be obeyed or surely this Church bindeth her Members to very hard conditions and layeth upon them very grievous burthens when such Learned and Conscientious men are not able to bear them To them without 2. Scandal 2 Sect. 10 To them without to keep them from entring Really it cannot well be imagined what a stumbling block before these is the Non-Conformity to the legally established practises as some one or more known or reputed godly Ministers We cannot imagin that strangers who otherwise might be willing to embrace the faith which we profess and to enter Communion with us should now so readily do it when they must needs be affrighted by our Divisions either concluding from our different practises that we are of different Religions and so know not which to chuse judging of us that we serve not one Christ when we cannot agree in one worship or concluding the Laws and conditions of our Communion to be much too hard and rigid for them to submit to when such eminent persons among our selves will not and plead they cannot conform to them 3. Scandal 3 Sect. 11 To many tender and religions hearts within to affright them from obeying To the weak and tender hearts within the Church Many that truly fear God and the desire of whose souls is to serve him in sincerity and to attend upon his Ordinances and Worship daily Yet when they see Ministers whom they highly reverence for their parts and piety and judge some of the most able and conscientious in the land to deny this form of Worship and rather lay down their Ministery then submit to these Rites and Liturgie they are under a sad temptation to think that surely some grievous corruption sticks to our worship some strange prophanation is in our use of these Ordinances and then to judge it unlawful to come to our Assemblies or hear that Minister who reads the Common-prayer or doth any thing else which they see by others accounted unlawful And thus they are in danger to lose their share in those precious blessings which they might receive from God by his Word and Sacraments where they might (c) Isa 66.11 suck and be satisfied and indeed find the breasts of true consolation and milk out and be delighted with the abundance of the Churches glory 4. Scandal 4 Sect. 12 To the prophane To the prophane and ungodly When such men as are noted eminent deny obedience to authority They will be apt to Despise Dominion and speak evill of Dignities if sober men refuse the practice of the sacred Rites Those will blaspheme them The Kneeling Holy and Humble Adorations and solemn singing shall be in the Prophane mouths Ducking and Cringing and Fidling and Fooling Yea if they who bear the name of holy learned men do disobey the Church in one thing Those will think they may do it in another if These may disobey her constitutions Those will think they may despise her Discipline Admonition and Censures and be as carelesse in the ordering of their lives as they see others in the matters of Order and worship And when the Church shall take account of these prophane persons for their neglect and carelesse contempt of the Ordinances of God and their constant absence from those sacred services and publick Religious duties though they care for neither and prefer their worldly profits or loose carnal pleasures before them yet from hence they have a word and plea put into their mouths The Worship is corrupt your service abominable good Christians cannot come to it Take away your Forms or mend your Liturgy and we will attend 5. Scandal 5 To Religion it self And the serious practice of Piety Sect. 13 To Religion and Piety When those who have a name of eminency for the strictest Christians and the holiest men shall yet walk in wayes that have an appearance of Schisme and Disobedience How ready are prophane men to impute those crimes to Piety it self And then no man shall sincerely set himself to promote the power of Godlinesse to rebuke open sins or enormities exhorting to and being himself a pattern of a strict and holy life but he shall be in their mouths a Precisian Factious Schismatick and what not when really Religion and Piety is the mother of no such brood but the personal miscarriages and indiscretions of some otherwise pious men have administred too much occasion of the Scandal Scandal 6 Sect. 14 To the Schismatick and Separatist 6. To the proper Schismatick and Separatist Justifying and confirming them in their separations When many of their principal arguments against our Church and Worship have been taken from the practice and writings of some non-conforming Brethren at home I confesse they have not been sufficient to prove their Conclusion That therefore they must separate from our Communion or therefore they may not communicate in our Church-assemblies which even the sober non-conformists have often clearly refuted yet it is too evident that the premises some of them at least have been taken from themselves such as concerning the nature of a particular visible Church its Constitution Officers extent of Power c. and Corruptions in Discipline Worship c. while the one pleads against Episcopacy and the power of Bishops over a Province or Diocess That there was no other particular Church in the Scripture-times of larger extent then one single Congregation no such thing as a Diocesan yea or a National Church no higher Officer than the particular Pastor of that Congregation no degree in the Evangelical Ministry no subordination of one Pastor to another c. Have not the other justified or laboured to justifie their separation by these very arguments end eavouring to prove that we have no true Churches yea and have not the Independents made the same plea against the Presbyterial way too in their Classical and Provincial Government When the one pleaded the Corruptions in the worship prescribed Innovations in the Rites established Have not the other made use of the same Plea making the same corruptions a ground for their forsaking of our Communion These things are too too evident 7. Scandal 7 Sect. 15 To the King
and Nation Lastly To the King and Nation In bringing or at least being an occasion of an evil report upon both for when such Laws are established such things required and yet so many so noted so eminent persons refuse to yield obedience and it may be others of more unquiet and turbulent Spirits will be too ready to raise Commotions about them The King cannot in Justice and Honour but maintain his Laws it cannot be expected but the Penalty of the Laws will be in some measure executed upon the Disobedient now especially if many should disobey and consequently suffer what a noise will this make in the world and according to the different judgements and humours of men that hear it how will it bring a reproach upon both In some mens accompts The King shall be a Tyrant not a Father to the Church who makes such Laws which his consciencious Subjects cannot obey for fear of sin against God and are yet punished for disobedience even persecuted for Conscience sake Among others when they see so many disobey and be so unquiet under the Laws The whole Nation shall lie under the reproach of a troublesome disquiet discontented factious people delighting still in Sedition and Rebellion as if they would indeed make good that By-word that the King of England hath such a people to rule as he may fitly be termed Rex Diabelorum Pudet haec opprobria nobis Sect. 16 Let no man think me so voyd of all sentiments of Piety and Charity as to judge these Brethren indeed guilty of all these scandals as by them willingly given or justly and necessarily drawn from their practices for I seriously professe my only design is to intreat my Brethren duely to consider whether some occasions of stumbling be not by their practices laid in the way of such who are thus scandalized and to consider what some corrupt minds or well-meaning but weak men may be too apt to draw from thence and to beseech them to shew so much love to and zeal for the honour of their King and Country of this Church and State so much tenderness for the interest of Religion Piety Unity and Peace as to put forth themselves to the utmost to promote all these Not so much to consider how to maintain or uphold the reputation of a party or cause but how far they may go what they may without sin do in the use of those things which the Laws command That as much as in us lyeth we may by no mistake miscarriage or indiscretion of ours be in the least an offence nor give any occasion of offence to any to friend or foe to the righteous or ungodly to Papist or Protestant to weak or strong to those within or without the Church [g] 1 Cor. 10.32 33. Neither to Jew nor Greek nor to the Church of God Cordially seeking not our own profit but the profit of many that they may be saved CHAP. II. Some General undoubted Maximes concerning the Obligations of Humane Laws applied to the particular Case of the Liturgy c. Sect. 1 AS for the use of the Liturgy to which the Lawes of this Church and state of unquestionable Authority do undoubtedly bind us let us consider whether there be any thing in it which a conscientious christian who desires faithfully to discharge his duty to God and the Church may not submit and conform to And if it may lawfully be used I shall be confident that no rational man or peaceably minded Christian will say that the adding of a command to that which was before lawfull should now make it unlawfull or that we should sin in doing a thing when commanded which we might do without sin if not commanded And if we may do this without sin I shall presume there is that zeal in all that love the Church to its peace that will engage them to do it if upon no other account yet for Peace sake Sect. 2 We shall here to prepare the way consider how far there is a perfect agreement among all sober men of both perswasions in reference to the Obligation of Lawes upon conscience and applying these to the particular case of the Liturgy we shall see how really little the matter of difference is and labour to remove that that there may bee a perfect conformity so far as the Lawes oblige Sect. 3 1. I take this as an unquestionable truth granted and pleaded by all sides That our First Great and Principal Obligation is to Law and Will of God So that whatsoever we are to do in this or any others case must not be repugnant to this viz. it must be in it self lawful Not evil or sinful in the matter of it for we are ingaged to God in an higher Obligation than we can be to any Laws of men whatsoever And in case of a thing materially evil this must be our rule [a] Acts 5.29 That we obey God rather then men We must not be scrupulous to refuse an active obedience to the Laws of men who have no power but by Commission from and subordination to God when in obeying them we should manifestly sin against the eternal God who is the onely [b] Jam. 4.12 Supreme Law-giver and who is able to save and to destroy [c] Mat. 10.28 both soul and body In this case those two Apostles Peter and John [d] Act. 4.19 appealing to the Consciences of their very Persecutors Sect. 4 2. I take it also as undoubted on all hands that the things which we do must not only be lawful in themselves but expedient also in reference to the several circumstances and accidents that may occurre for many things may be in themselves lawful to be done there being no evil in the matter of them which yet upon the several emergencies and from the circumstances of Time Place Persons Scandal he may neither be convenient nor expedient but the contrary and so during these emergencies they become at least accidentally for those persons at such times unlawfully to be done as it is evident in the case of meats offered to Idols [e] 1 Cor. 10.25.31 Whatsoever was sold in the Shambles a man might buy and eat though it was probable some of it had been offered to Idols it yet was nothing to him who knew the [f] 1 Cor. 8.4 Idol was nothing nor the meat offered to Idols in that regard of any esteem with him but he eateth and giveth God thanks But in case of Scandal [g] v. 7 8 9 10. all having not the same knowledge where another might be offended or encouraged by such an example to eat in Conscience to the Idol He should sin who would not abridge himself of his own lawful liberty for the profit of the weak Here the Apostles Rule is [h] 1 Cor. 10.23 24. All things are lawful for me but all things are not expedient Let no man seek his own but every man anothers welfare Sect. 5 3. It is as
by the Reformation of which by the way those must be accounted the Judges to whose hands is committed the Government of the Church and upon whom chiefly it lyeth to take care Ne quid Ecclesiae detrimenti capiat that the Church suffer not in her purity peace or order yet this is not argument enough for private persons to cast off the use of a thing enjoyned It must not onely seem but indeed be evil ere it can justisie any in their disobeying a law that commands it For suppose it should not be as it seemes to us to be but what we judge repugnant be not so to the Evangelical Rule will it then be a sufficient plea for us at the great day of account that it seemed so I fear not I am sure we have all reason in this case if in any to be modestly and humbly self-suspicious as our brethren acknowledge And I judge for in dubiis tutissimum est eligendum and what doth but seem is still but dubious it to be by far the safer course for every inferiour and private person to obey which doth not onely seem but infallibly is a duty than to suspend his obedience in a thing which doth but seem to but happily is not when disobedience certainly is [i] Rom. 13.1.5 Heb. 13 1â— Sect. 12. against the rule of the Gospel 3. These things yet are but general accusations Had the particulars been expressed which are the inferiour and verbal which dubious matters and which seem corrupt and repugnant to the Gospel we should have been better able to have judged of them But they being given in together and no note of distinction on them it is not so ready to judge which they understand at least not all of them to be such as seem to be corrupt It would be too long a work and to little purpose to give an account of every particular I shall therefore pick out what I conceive to be the most material exceptions and which may have the greatest influence upon some mens spirits to induce them to believe the book so corrupt as that it should be unlawful to use it and which I conjecture they may suppose to be repugnant to the rule of the Gospel And if I shall manifest that there is really in these no such repugnancy as may engage any to forbear the use or insnare him in sin that shall use this Liturgy I shall do enough to justifie our Conformity and to manifest that it is not unlawful to obey Authority in this practice And I am sure then if we love the Peace of the Church we shall conclude it our duty CHAP. V. 1. The charge of Battology or vain Repetitions answered Sect. 1 THe Objections made against the Liturgy may be all referred either 1. to the Forme or 2. the Matter of the service or worship prescribed and in this order for methods sake I shall treat of them Sect. 2 1. The chief exceptions made against the Forme Order or Manner of the service and offices are these four 1. Vain Repetitions 2. The Peoples interlocution 3. The Prayers too short and divided 4. Shreds of Scripture in Epistles and Gospels Sect. 3 Except 1 1. One great charge is this It is guilty of Vain Repetitions the same things being ordered to be repeated several times in one morning service as the Lords Prayer sometimes four sometimes six times alwayes twice The Gloria Patri at the end of those short Versicles after the Lords Prayer then after the following Psalmodie after every Psalm and the Hymns between and after the lessons Which seems contrary to that rule of Christ [a] Math 6.7 When ye pray use not vain repetitions as the Heathen do Sect. 4 Answ To clear the Liturgy from this charge and all repugnancy to this Rule of Christ we need do no more than consider the text and see what that is forbidden in that place as a fault in Prayer In that Chapter Christ is giving rules about those eminent acts of Christianity Almes Prayer and Fasting Concerning Prayer the rules are principally two 1. The one concernes the manner their carriage in and ends of praying Here the rule is that we avoid the [b] Mat. 6.5.6 Pharisaical Hypocrisie who aim to be seen and that we pray in secret where God onely sees 2. The other concernes the matter and expression Here the rule is That we [c] Vers 7.8 9. avoid the Ethnical or Heathenish Battology and pray according to the pattern there given The words are these [d] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When ye pray use not vain repetitions or if we could so make the word speak English do not Battologize as the Heathen do for they think to be heard for their multiloquy many words or much babling The onely difficulty here is to find what is the fault condemned it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which what it is we shall partly understand Sect. 5 1. By the Notation of the word The Greek [e] Scapula and Stephanus whom be epitomized Lexicographers from one Battus a Prince and Founder of Cyrene in Eybia who was said to be one of a small slender voice [f] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vide Herodot l. 4. Dausan in Phoâ—icis and a stammering tongue give this for the first notion to hesitate stick and stammer in speech Of this fault whether the text mean it or no it matters not I am sure the Liturgy cannot be guilty but some men out of too rash a presumption of a gift which they have not boldly venturing upon extemporary prayers in the publick too often betray the want of that ability which they presumed themselves to have and by their too indecent hesitations and culpable stammering in their often interrupted expressions for want of that due meditation and preparation which becomes men who come to perform such solemn service to so Holy a God discover themselves too guilty of this kind of Battology but this is not the fault there pointed at There is another more usual acceptation of that word There was say some one Battus among the Greeks who was wont to adorne Images with Inscriptions long and tedious and full of idle repetitions of the same things over and over or as others a Foolish Poet [g] whom that nimble Poet Ovid. Metam wittily s offs at Montibus inquit erant erant in montibus illis and brings in Mercury answering him in his own way Me mihi perside prodis me mihi prodis ait who wrote many verses but their number increased by this vain Tautology From this Battus do they take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie to repeat one and the same word to trifle in discourse to prattle vainly Hesychius renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idle and unseasonable speaking The fault then is chiefly a tedious length or prolixity of speech which cannot well be without a vain Tautology and idle repetition of the same things Thus the Greeks generally
That it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and very improperly said that they should confess his praise and not speak sc Not inspeaking but in dying But I answer 1. For this latter expression though it be Catachrestical Answ Sect. 7. and figurative yet it is as frequent usual and plain as it is Rhetorical and not at all strange even to vulgar capacities and the meanest conceptions among whom no word is more common than this (q) Fortùs loquitur vita quam lingua Actions speak louder than words Actions being indeed (r) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unanswerable arguments as Asian in the Poet pleading for Achilles Armour thought this enough to oppose to the flourishes of words and subtilty of Vlisses Quid verbis opus est tentemur Agendo And agreeable to this is that which as I remember I have some where read in the Book of Martyrs of a good Woman who thought this enough to reply to the Popish Persecutors I cannot dispute for my Religion but I can Die Without doubt Dying was a more unquestionable confession and Profession of faith than all her words could shew forth This I know comes not fully up to the case of the Bimuli these Murdered children who were purely passive and knew not why they suffered and therefore Death could not be their choice but I only mentioned these passages to justifie the expression of Not in speaking but in Dying Sect. 8 2. As to the particular Case That they were Martyrs or Witnesses c. though they knew it not nor could by their death intend to give any such testimony may well be affirmed if we consider the cause of that their death which was as to the Murderer purely the sake and interest of Jesus Christ For Herod bad heard by the Wise men of a Child born the (s) Mat. 2.2 3. King of the Jews as indeed this Child was of the Royal line of the Seed of David He that knew himself a stranger and placed on the Throne only by the Roman power began to suspect his own standing 〈◊〉 he could not be secure should the Jews have another King in bâ—ing To prevent this danger and secure himself against these fears He commands these Wise men to find out the Child pretending only (t) Mat. 2.7 8. that he might worship him They find the Child they worship and (u) Mat. 2.9 present him with several gifts But God (x) Vers 12. to prevent the malice of Hered sends those Wise men another way Herod being frustrate of his hopes that he might be sure not to miss this Child but strike sure sends out and (z) Vers 16. slayeth all the children of Bethlehem where Christ was born and he supposed he yet was of two years old and under that slaying all he might be sure of him also whose death he principally designed It is true These Children knew not upon what account they suffered but had it not been upon notice of Christs Birth the King not in a Temporal but Spiritual Kingdom of Israel they had not suffered That wheresoever this Story shall be heard of the Death of these Innocents there also shall the cause be known there will be an infallible Testimony of the Birth of Jesus Christ who was sent from God the Father to be the Redeemer of the world and to save his Chosen Thus did the Providence of God order it that though not by the mouths as it is in the (a) Psal 8.2 Psalms and verified also upon another occasion in the (b) Mat. 21.16 Gespel yet by the Death of these Babes and Sucklings he did perfect his praise those who knew it not being made real Martyrs their Death attesting the Birth of the Saviour of the world and the King of the Church 4. The next is Sect. 9. Coll. for the first day of Lent the Collect for the first day of Lent viz. this Almighty and everlasting God which hatest nothing that thou hast made and dost forgive the sins of all them that be penitent create and make in us new and contrite hearts that we worthily lamenting our sins and knowledging our wretchedness may obtain of thee the God of all Mercy perfect Remission and Forgiveness through Jesus Christ I have examined this Collect word by word Answ Sect. 10. both for matter and phrase with the best eyes and judgement that I have and yet I must seriously profess I cannot see what that one thing possibly should be that may be thought needful to be altered The Doctrine concerning God is every way sound clearly expressed and perfectly agreeable to the Holy Scriptures magnifying the rich Goodness of God who made all things (c) Gen. 1.31 very Good and therefore can hate nothing which was the works of his hands and though now he do justly hate those persons which by sin and rebellion have made themselves other than God made them yet upon their true Repentance (d) Isa 55.7 Hos 14.1 2 3 4. is ready to pardon them and to love them again And upon this the Petitions inferred and enforced are proper for our present condition and perpetually necessary for us while we are short of Perfection for New and Contrite hearts sincere Repentance that we may be in the way the only infallible way to Pardon and Peace through Jesus Christ What is here which doth in any thing cross the Evangelical Doctrine What is not suitable to the Scripture Pattern What is asked which is not the matter of the Command and the Promise of God What is there which we are not bound to ask every day who are taught to beg (e) Luk. 11.3 4. Remission of sins as oft as our Dayly Bread If it be to be asked and this Petition sent up every day upon what account it should be unfit or unseasonable that day I cannot imagine And at a time of Fasting and Abstinence let the Lent be esteemed but a Civil Constitution of which I shall speak more God willing in my next Part for the Church to teach us the Practice of Mortification and Repentance and to suit our Prayers to such duties cannot but be seasonable and proper following herein the example of Christ and his Apostles from Temporal occurrents if the Lent be deemed no more to teach and press spiritual duties as many instances might be given were it needful in a matter so common and obvious in the Holy writings 5. Sect. 11. Coll for the fourth Sunday after Easter The Collect for the fourth Sunday after Easter is this Almighty God which dost make the minds of all faithful men to be of one will grant unto thy people that they may love the thing that thou commandest and desire that which thou dost promise that among the sundry and manifold changes of the world our hearts may surely there be fixed whereas true joyes are to be found through Jesus Christ our Lord. There is but one thing in this Answ Sect. 12. which
unlawful to be heard I trow not I could tell you of many things which we may take from an Heathens mouth and such expressions as would shame most of us who are called Christians And which if used by us in prayer will be accepted with God if offered up with a Christian that is an holy humble and believing heart It is a prayer which an Heathen made and may well become a Christians mouth (f) Plato in Alcibiade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which we may render thus O God our King give us good things though we Pray or pray not but although we pray Yet sad and evil drive from us away Is not this a necessary holy Petition May not yea ought not a Christian to put up the same request and may he not if he please use the same words Or are they therefore evil because used by a Pagan Let me add one passage more from another Philosopher and indeed I cannot without astonishment read this passage in the Stoick (g) Epictet Dissert l. 1. c. 16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who having reckoned up variety of Divine Providences saith What word is enough sufficiently to praise these things For if we have any sense or reason can it become us to do any thing but to sing and bless God and commemorate his benefits Becomes it not all that dig or plough or eat to sing this Hymn to God Great is or magnified be God for that he affordeth us these instruments wherewith we till the ground Great or magnified be God because he hath given us hands mouth and stomack that we grow and get strength when we observe it not that we sleep and are refreshed For these things ought every one to bless God and to sing this great and most Divine Hymn c. As much more follows to the same purpose Are these Meditations Hymns and Expressions unfit for us May they not very wel become a Christian mouth or are they unlawful because an Heathen used them No no good is good still wheresoever it be found and in whatsoever hand it be No wise man will refuse Gold because taken out of the Dirt or despise a Jewel because found in a Dunghil or cast away his Corn and sound Grain because it sometimes lay in an heap of Chaffe Nor will a wise humble Christian or devout soul therefore despise these prayers and sacred Offices because some of them sometimes were among the dross and chaffe of Romish Trumperies When that chaffe is winnowed away and that dross washed off Who knoweth not saith Ball (h) Ball. ibid. p. 151. that many precious Truths may be called and picked out of the Mass-Book Good Gold may have some dross and among an heap of dross it is possible to find some good Gold A true mans Goods may be in a Thieves Den and the Goods of the Church in the possession of Antichrist Antichrist hath either by violence broken in upon or by secret insinuation before he was spied gotten the rich Treasures of the Church into his hands which the right Heirs may lawfully require and take back again not as borrowed from him but due to them I scarce know saith he how a man should more honour Antichrist ☞ or wrong the true Church of God than to grant that all the good things that he doth usurp do of right belong to him and are borrowed from him For they are the rich Legacies which Christ hath bequeathed to his Church to whom they properly pertain Sect. 10 6. Let me add this one thing more What some make an Argument for rejecting is to me an Argument for the use of this Liturgy viz. That the Papists have it at least some of it For I am so far from thinking that we are to cast away all that the Church of Rome useth that I judge it a Duty to use all and to hold communion with them and all the Churches of Christ in the World in all things wherein they swerve not from the Rule of the common Christianity For the Church is but One the Head but One the Body but One (i) Eph. 4.4 5 6. One Lord One Faith One Baptism One God and Father of all One Church One Christ One Gospel why should we then not walk in the same communion If the Church of Rome or any other part of the Church whatsoever walk in a different way from the rest of the whole Body or have a Service not agteeable to the common Rule The one Gospel and (k) Jude 3. Tit. 1.4 the common Faith that was once delivered to the Saints Here let us leave them and not be scrupulous of the particular communion of one part whilst we hold close to the common Rule and Profession of the whole But wherein also they agree with the whole let us not forsake them let us not forsake them in that which is good because we must have no communion with them in things that are evil In these we must forsake them in the others we may not go with them Sect. 11 In this case then let me beseech all sober Christians to consider not what the Papists or this or that Party of men do or do not but what is fit for us and our Duty to do If the thing required be evil though we though any yea or an (l) Gal. 1.8 Angel from heaven require it yet deny it but if it be wholsome good and sound though the Papists though the worst of men practise it yea though the very Devils themselves acknowledge it as even they (m) Acts 16.17 Mark 1.24 sometimes are forced to confess the Truth let us receive it The Truth is of God though it may sometimes be conveyed to us through foul hands Sect. 12 Again Here would I request all Christians carefully to distinguish between matters of Religion and matters of Order between the Substance of Religion and the Circumstances of Worship In this business the Religion and Substance of Worship is Prayer and Praise Or that we call upon God in the meditation of Jesus Christ according to his Will But whether there may or ought to be a Form or no and whether it shall be in this or any other Form supposing the Form not dissonant from the holy Word of God whencesoever this Form be taken this is purely matter of Order and Circumstance And herein we are to yield obedience to our Governours whose care it must be to see Ne quid Ecclesia vel Religio detrimenti capiat That the Church or Religion suffer not and that all things be done according to the (n) 1 Cor. 14.40 Apostolical Canon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Decently and in Order Sect. 13 I have now finished what I judged needful to be said as to the use of and attendance upon this Liturgy And I think I have fully cleared and evidently proved that there is nothing in it either as to the Form or matter so far as it concerns
and Feasts of the Church of England Examined and justified THere are two several lovers said that a August in Psal 64. learned Father which have built two several Cities § 1. The love of God buildeth a Jerusalem the love of the world buildeth a Babylon We need not look far back for evidence of the one This poor Church of England hath by woefull experience found that our love of the world hath turned our Jerusalem into a Babylon our Vnity and Order into Division and Confusion and consequently our Beauty and Glory into Deformity and Misery That now it is high time we change our love b 1 Joh 2.15 Love not the world nor the things of the world It is high time to break off that unhappy match We have bin too long adulterous with the world and disloyal to our God Oh let us now give her a Bill of Divorce for a perpetual separation and cordially resolve and say c Hos 2.7 We will go and return to our first Husband for then it was better with us than now By our divisions and our love of the world we had almost destroyed Oh let us now shew that we can and will do more for the love of our God to repair the breaches and set up the Walls of Jerusalem that were broken down Oh let the flames of love in our souls ascend to the God of Peace then shall we sincerely study and endeavour the Peace of the City of God To quicken these flames excite this love and promote this Peace is the only design of these Papers Oh let my Peace-Offering be accepted with God and his Church though the slenderness of my stock will not reach to a d Lev. 5.7 11. Lamb or Turtles yet the Lord with whom e 2 Cor. 8.12 if there be a willing mind it is accepted according to what a man hath and not according to what he hath not will accept this Free-will-Offering of my soul though it be but as f Lev. 5.11 Flower without Oyle even g Lev. 14.31 such as I am able to get In magnis vel voluisse sat est § 2 In my former Sheets I have considered the Differences in Doctrine the Doubts and Scruples about Government Discipline and the Liturgy or Form of publick Prayer and Administrations Wherein I have endeavoured to remove all considerable Doubts and material Exceptions that which I hope may satisfie the sober minded that there is nothing in any of those things Imposed upon us but what the Conscientious Peaceable Christian may and while enjoyned by such Authority ought to submit and Conform unto § 3 There is now but one thing more that I know that troubles us the matter of Rites those several practices and observations prescribed in our Liturgy and enjoyned by the Canons These things we must acknowledge to have bin made both of late and of old the matters of as high Disputes and as sad contentions as the Church ever knew not alwayes from the nature of the thing but most times from the corruptions of men both the over-rigidnesse of some and the frowardnesse of others for long before their increase to that multitude of which * See Pref. to Com. Pr. of Ceremonies why some abolished and some retained Saint Austin is said to complain and when yet they were not a bused to vanity and superstion even in the very next age to the Apostles what sharp and bitter contentions were there about the time of one Feast How were the whole Eastern and Westorn Church divided about the observation of Easter And since our Church hath abolished that †Pref. to Com. Pr. of Cerem c. excessive multitude and cast out the vain unprofitable and superstitious Ceremonies which obscured the glory of God retaining only those that conduced to Order and Decency and Edification Yet what troubles and turmoyles in this little Island the heats of men have raised heretofore and do still continue about these innocent things we have sufficiently seen and can never sufficiently lament § 4 But what great crime are these harmless Rites guilty of that they should be so much spoken against Is there any such Idolatry Superstition Sinne any thing of so horrid a nature in these or any one of these that a pious soul may not dare to approach near them that a conscientious Christian may upon no terms obey the Law that enjoyns them nor on any hand conforme in practice to them no not to maintain what we are so much bound to promote the Peace of the Church I think not Let us take a view of the Particulars whether the observation of Times or Things for we have but these two to consider 1. The Times to be observed 2. The Rites and Ceremonies prescribed in the Sacred Services § 5 1. The Times are either of Fasting or Festivity here all that we have to do is to examine the Fasts and Feasts of the Church of England and how farre these are lawfull to be observed § 6 1. As to the Fasts 1. That Fasting and Prayer is not onely lawfull but a Duty and upon some occasions to be publickly and solemnly kept and observed I know no Christian that ever yet denied Which is to be expressed both 1. In external humiliation of the body in the forbearance of our ordinary food for a time that by that means we may mortifie the flesh and as by a solemn sign declare that we for our sinnes are not worthy of our daily Bread and that we may fit our selves better for the service of God and stir up our souls to more earnestnesse in our suites and supplications to God yea and in laying aside all outward glories and Ornaments and forbearing of delicacies in those things which we must take for the necessary support of our body Hence we read of those practices of the Antients h 2 Sam. 3.31 13.31 Esth 4.1 Psa 35.13 14. Jon. 3.6 8. Dan. 9.3 Renting their cloathes girding with sackcloath sitting on the ground lying on Ashes and putting Ashes on their heads bowing the head and going mournfully It cannot become a solemn Fasting to appear in a garb or carriage suited to Mirth or Festivity But 2. Especially in the humiliation of the heart i Joel 2.12 13. Isai 58.4 5. Ezek. 18.30 31. 1 Sam. 7.4 Jon. 3.10 A broken and a contrite spirit that men resolve and endeavour seriously to cast away sinne repent and reform both heart and life Thus to Fast not to themselves but k Zech. 7.5 to the Lord to seek his face and favour All this we know hath the command of God and the practice of Saints for its warrant and encouragement § 7 The proper occasions of such solemn Fasting are 1. When sin abounds that we by this means may mortifie and subdue the flesh and take as an holy revenge upon ourselves because like l Deut. 32.15 Jesurun we have waxed fat and kicked against our God we
now will m Isai 58 5. afflict our souls and keep under our body and bring it into subjection that we may testifie the n Psal 35.13 reality of our sorrow the sincerity of our repentance that we indeed turn to God that we now may with more earnestnesse beg o Gen. 3.8 9 10. and with confidence hope to receive pardon Or 2. When p Jud. 20 26. 1 Sam. 7.6 Dan. 9.3 2 Chron. 20.3 Esth 4.1 16. Joel 1.3 with 2.12 13 14 15 1 King 21.29 2 King 22.19 20. Judgments are upon us or expected or feared to humble our souls and mourn and weep and pray that so we may avert the indignation of God Or 3. When some eminent service is to be performed to which is required an especial assistance when solemn Prayers and Supplications are to be sent up when q Act. 13.3 4. 14.23 Apostles or Preachers to be ordained to the work of the Gospel and sent out to Minister to the Gentiles In these and such cases it is needfull to Fast that we may be as more serious in our Repentance so more fervent in our Prayers more quick and lively in all those holy performances Full stomacks beget heavinesse and security and a filled body is more stupid and dull that the soal cannot so nimbly performe its operations For this end I suppose did r Luk. 2.37 Anna the Prophetesse in the Gospell joyne Fastings to her Prayers that by this meanes she might better fit her soule and compose her spirit for her devotions For this reason among others it is that we find so often Å¿ Mat. 17.21 1 Cor. 7.5 Fasting and Prayer joyned together § 8 2. That the Magistrates and Governors both in Church and State may appoint the set and solemne dayes of such Fasting and Religious exercises I think all sober pious men do as little doubt I need not cite the stated Fasts in the Jewish Church nor those of the Christians in the elder times our own constant practice shewes that we have ever esteemed it lawfull and have obeyed How frequent is it for our Kings and Parliaments upon solemn occasions to appoint dayes of Fasting and Prayer to seeke God whether to remove his Judgments or to blesse some great worke in hand and who ever in his right wits questioned this And this not only upon particular emergent occasions but at constant times stated and fixed for those who may command a Fast at one time may also another and upon the continuance of the occasions continue also the solemnity of the Fast as with us we were for some years enjoyned by Royall Authority and did observe a monethly Fast and if monethly the same by like Authority may be done quarterly or yearly for ever these constant occasions for ever continuing whilest we are in this state of corruption and the Church continues Militant These things are in generall acknowledged in Thesi But § 9 3. When we come to the Hypothesis and a particular case we find a difference in the judgements of men The Lent or Quadrages Fast The main exception is to the Lent or Quadragessimall Fast and it is therefore made one of the desires of the Divines in the conference That there may be nothing in the Liturgy to countenance the Lent as a Religious Fast c. § 10 Now as to the observation of Lent I shall propound but these things 1. That it is a civill constitution is evident Stated and vindicated 1. As a civil Constitution and that it is a thing within the spheare and under the power of the Magisrate and that the Act of 5. Eliz. forbidding the eating of Flesh for a time upon a politick consideration for the breed of cattell the health of mens bodies the encouragement of Fishing and Navigation c. is an wholsome and good Law may not be questioned and that so far we are bound toobey none that I know denieth let us do so much let us obey the Law in this abstinence and for the ground of it though every man do abound in his own sence this matters not our peace will be sufficiently secured If we may obey the Constitution so far as the Law requireth us I know no reason that any sober peaceable man can have to start a new question and find out a scruple to be a plea for disobedience upon a dispute of Religion in that observance 2. § 11 Yet consider it also as the matter of a Religious observation Is this of such a nature 2. As a Religious abâ—â—â—ation how far to be owned so criminall and so unlawfull that it may by no meanes be admitted Consider it well we shall finde no such matter For 1. Can it be criminal Yea is it not laudable for the Church in her Constitutions for us in our practise from temporall and civill occurrents to excit and promote Religious duties Doth not Christ himself take occasion t Jon. 4.7 15. from the water of Jacobs-well to instruct the Samaritan woman and to shew her where is the living water and how she may attain it And from u Joh. 6 per to the Miracles of the loaves take occasion to preach himself the bread from Heaven that feedeth to life eternall and how can it be a sin either in the Governors of our Church upon occasion of a politick Law made for some kind of abstinence to prescribe or in us to obey such a prescription the practice of a religious mortification and by an holy use of this abstinence to prepare our souls for a solemne communicating at the Feast approaching yea why it should not be commendable I confesse my eyes are too dull to discover 2. § 12 Neither doth this clash at all with the Statute which condemneth those who preach or write that any eating of Fish or forbearing of Flesh mentioned there is of any necessity for the saving of the soul of man or is the service of God otherwise than other Politick Laws are or may be c. For Who doth so who saith so The Statute is expresse against the Popish Doctrines and practices and alloweth not the opinion of any worth or holinesse in the opus operatum as the Romanists speak nor putteth any difference upon the account of Religion in Meates or Drinkes or Times perfectly agreeably to the x 1 Cor. 6.12 13. 1 Tim. 4.3 4 5. Heb. 13.9 Col 2.16 20.21 Apostolicall Canon But when by occasion of this politick Law the Church calls upon us to improve it to an holy end and from a civill observance to performe an holy duty where is the sin where is the contrariety who ever taught that there was matter of Religion in eating Fish or Flesh but that we may by sober abstinence learne to practise an holy mortification who ever doubted 3. § 13 If we say it be unlawfull to be observed we must condemne the constant practice of the Christian Church not of latter and corrupter but
therefore need not this admonition The one argument is as weak and to little purpose as the other See we not daily how Atheisme aboundeth The time was when Gentiles became Christians and now Christians turn Gentiles yea many and more profane scoffers and deriders of the Crosse of Christ and that exceeding glory in that honourable service than ever was Julian that gross Apostata So he But 4. § 9 Had we no other reason but this ancient Practice for this use of the Crosse this were not inconsiderable viz. that we might testifie our full Communion with the antient Church By using this Rite confessed in it self lawfull we professe that we are Christians as they were believing in the same Christ professing the same Faith walking in the same way and not ashamed of the Crosse wherein they gloried Upon these accounts the avowed practice of the antient Christians and this not contrary to the sacred Rule may well be an argument to a sober minded man of not the least weight to sway him to a compliance in this thing § 10 2. The ends for which our Church hath established this are not Superstitious but holy just and Good For § 11 1. Our Church as it doth confesse in her Canons y Can. 30. That the Sign of the Crosse was greatly abused in the Church of Rome especially after that corruption of Popery had once possessed it So she declareth That the use of this Sign in Baptisme was ever accompanied here with sufficient Cautions and Exceptions against all Popish Superstition and Error as in like cases are either fit or convenient § 12 2. Having denied and provided against the abuse she retaineth the use of the Crosse onely upon those true Rules of Doctrine concerning things indifferent which are consonant to the Word of God and judgement of the antientest Fathers professing it a Rite perfectly indifferent in it self onely made necessary as to our present practice during the standing of a positive Law which we are to obey and requiring this practice chiefly and only on these two grounds § 13 1. To shew our Communion with the Christian Church in the former ages and dayes of old For so are her words 1. It is observed that though the Jews and Ethnicks derided both the Apostles and the rest of the Christians for Preaching and believing on him who was crucified upon the Crosse yet they all were so far from being discouraged from their profession by the ignominy of the Crosse that they gloried rejoyced and triumphed in it Yea the holy Ghost by the mouthes of the Apostles did honour the name of the Crosse being hatefull among the Jewes so farre that under it he comprehendeth not only Christ Crucified but the force and merits of his Death and Passion with all the comforts fruits and promises which we expect thereby 2. The honour and dignity of the name of the Crosse begat a reverent estimation even in the Apostles times this we see was the judgment of our Church of the Sign of the Crosse which the Christians shortly after used in their actions thereby making an outward shew and profession that they were not ashamed to acknowledge him for their Lord and Saviour who died for them upon the Crosse And this Sign they did use among themselves with a kind of Glory when they met with any Jews and Signed therewith their Children when they were Christned This Sign being used in the Primitive Church both by the Greeks and Latines with one consent and great applause When if any had opposed themselves against it they would have been censured as enemies of the name of the Crosse and consequently of Christs merits the Sign whereof they could no better endure All this doth our Church declare why but to shew her consent to the Doctrine and perfect Communion with the Christian Church in those first and purest ages yea and not to forsake the Churches of later dayes in any thing wherein we might lawfully hold Communion For so she declares in the same Canon So farre was it from the purpose of the Church of England to forsake or reject the Churches of Italy France Spain Germany or any such like Churches in all things which they held and practised that as the Apology of the Church of England confesseth it doth with reverence retain those Ceremonies which do neither endamage the Church of God nor offend the minds of sober men and onely departed from them in those particular points wherein they were fallen from themselves in their antient integrity and from the Apostolical Churches which were their first founder And this I am so far from accounting a crime that I judg it a duty and I think have proved it so § 14 2. Another end is by this to make a solemn profession as well signal as verbal of our faith in a crucified Christ to signifie what we believe and to teach us that we have no reason to be ashamed of the Crosse of Christ which is our glory and our joy So are the words used at the application of it In token that hereafter he shall not be ashamed to confesse the Faith of Christ crucified As the Christians of old by this made open profession even to the astonishment of the Jews that they were not ashamed to acknowledge Him Lord and Saviour who died on the Crosse as it is in the Canon And the lawfulnesse and expediency of such a professing Sign Mr Baxter himself hath acknowledged as we have seen 3. Let me adde Though we place no efficiency or efficacy in the Sign of the Crosse as indeed we do not neither doth our Church allow but condemn it yet upon the account of the end for which it was applyed the remembrance of such a thing applied to us in our Batipsme may be and is an argument to keep the soul constant to Christ and consequently a bar against Apostacy It was so of old The Fathers z See Cyprian in the place before cited used it as an argument to that purpose and being recovered to the right use may be so still Baptisme it is true is Sacramentum Militiae The Souldiers Oath there we have engaged our selves there have we taken our Prest-money to serve under our a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 12.2 Captain General Jesus Christ against the World the Flesh and the Devil This is strong and effectual to engage our constant obedience to Christ and to challenge any one that shall afterwards revolt to the service of sin and Satan But we are too apt to be drawn aside but then as when a Souldier comes into the field and seeth his Colours he now remembreth himself whose he is and whom he ought to serve and against whom he ought to fight and these after-circumstances though they are nothing in themselves to bind him for he is bound by Oath already yet are an outward inducement they put him in mind of his duty and are a means to preserve his Loyalty So Baptisme is
the bond and engagement upon the soul yet when we have forgotten that the remembrance of this added Sign with the revesent application of it the place where it was done the end or signification wherefore That we should not be ashamed of our crucified Lord These as external circumstances may have no small effect upon the soul to quicken the affections rouze up the memory and make a man bethink himself what he is to do viz. not as an enemy to trample the Crosse of Christ under his feet but as a Christian to glory in it bearing the remembrance of it in his heart as an Ouch or Frontlet on his Brow that Pagan Turke Jew Infidel Apostate Atheist yea the very Devil may understand it is a Noverint universi that he is so farre from being ashamed of the Faith and Crosse of Christ b Rom. 6.3 into whose death he was baptized even that most ignominious death upon the Crosse that now to the defiance of Hell Sin and the World he professeth himself a Souldier under Christ his Crosse and accounted this ignominy and reprouch his Glory and his Crown § 15 3. That this use of the Crosse is not unlawfull as received in the Church of England is evident by this which to my apprehensision is argumentum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I hope to make good it is this If this use of the Crosse according to the practice of our Church be a thing evill in it self or unlawfull to be practised then it must needs be a sin either against Piety in the first Table or against Charity in the second But it is neither a sinne against Piety nor against Charity Ergo Vpon no account is it unlawfull § 16 The Proposition and the Consequence of it is clear and evident by its own light for c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 3.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 4.15 every sin must be a transgression of a Law and consequently every morall-evill must be a breach of Gods Law the whole summe and substance whereof is comprized in those d Deut. 10.4 Decem verba i. e. decem edicta for so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in Esth 3.15 4.3 8.14 ten Edicts of the e Exod. 31.18 Deut. 9.10 10.1 two Tables and every breach thereof must of necessity be brought within the compasse of one of these two and so consequently be convinced to be a branch either of Impiety against the one or of Iniquity against the other The Assumption or Minor shall be proved by parts 1. That our use of the Crosse is no sin against Piety or no matter of Impiety and so not against the first Table it will appear thus All impiety must be referred to one of these two heads §. 17. The Crosse in Baptisme no impiety either 1. An hallowing of things that are prophane making holy that which is not holy as setting up new Gods or a new Worship not commanded against the first and second Commandment Or 2. Prophaning that which is holy as the Name or Sabbaths of God against the third and fourth For it cannot be imagined how any impiety should be committed but either denying to holy things their due respect or giving that where it is not due But our use of the Crosse is neither guilty of Hallowing a thing prophane nor of prophaning that which is holy Ergo This use is no matter of impiety In this argument it is the Minor only which needs proof Now then § 18 1. It is clear in the second branch The use of the Crosse cannot be pretended nor was it ever charged to prophane that which is holy The Sign being never accounted a matter of holinesse but purely Indifferent nor then by this use can an holy thing be said to be prophaned § 19 Object 2. The onely difficulty is in the former and it is charged to be an hallowing of that which is not holy For here indeed lieth the main strength of all the Arguments that I have seen against it viz. f Baxt. five Disputat Disp 5. c. 2 §. 53 54. That it is a substantial humane Ordinance of Worship and so a new Worship not appointed of God a new mystical Signe which a man or Magistrate hath nothing to do to institute and if he do his action is like the act of a Judge in alieno foro where he hath no power and his judgement therefore is Null An Instituted Sign which hath not its place as a natural or artifical help but by institution as a solemn stated Ordinance which God will not accept from the invention of man and is a meer usurpation and a nullity or worse Yea it is made an humane Sacrament either fully so or so near of kin to Sacraments as that man hath nothing to do to institute it g Account of Proceed Gen. Excep 18 §. 2. That hath at least the semblance of a Sacrament of humane institution being used as an engaging Sign in our first solemn Covenanting with Christ Here is an high charge such §. 20. Answ as I confesse hath sometimes started my soul and made me fear exceedingly least in the use of this Sign I should sin against my God and during those fears I durst not use it for were these things clear and evident I should as much condemn the practice as any But really I must professe that upon a serious examination of them and considering what is the Doctrine and usage of our Church the nature of the thing as it is allowed and enjoyned by our English Constitutions The charge is unjust the practice is innocent to my apprehension and I dare not but use it for fear of sin against God which I am sure I should be guilty of in disobeying a righteous Law made by a just authority For § 21 1. It is evident that this use of the Crosse is not made any substantial part of Divine Worship but onely an external circumstance added to the Worship clearly declared in the h Can. 30. Constitutions of our Church to be a thing indifferent and continuing so in it self being necessary onely in our present practice upon the account of a Law enjoyning it as commanded by a lawfull Authority Those who declare it indifferent and presse the use of it only as of other indifferent things which are to be used or forborne according to the commands or prohibitions of a lawfull Magistrate cannot with any reason be deemed to make it a part of Worship Whatsoever it may seem to some men to resemble yet to charge the Church with such a thing as it never intended yea as it hath declared against cannot be just yea must be an high violation of that Christian Charity which I am sure is our duty Here then cannot be an hallowing of a thing not holy when it is still professed indifferent in it self necessary onely in praxi because of a positive Law there is no new worship set up nor
to man so man engageth to God there is a solemne engagement from man to performe the duties of the Covenant of which that Sacrament is a Seal As he that was Circumcised was even by that o Gal. 5.3 Act. 15.1 15. obliged to do the whole Law of Moses so he who is now Baptised stands as a Debtor to the Gospell by vertue of his Baptisme engaged to performe according to his p 1 Pet. 3.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stipulation there the whole new Law of Christ He that receiveth the Lords Supper may be said to set to his Seale to the Covenant as renewing this Stipulation which he made with God in his Baptisme The Sacraments being a visible Gospell and sealing that Covenant which stands upon these termes q Mar. 16.16 If ye believe ye shall be saved if ye believe not ye shall be damned The Scripture under the word Believing comprehending the whole duty of the Gospell i e. a closing with the whole Revelation of God with affections suitable thereunto He that receives such a Sacrament in that act testifieth that he expecteth salvation upon no other termes and so doth engage himself to Repent Believe and obey the Gospell and to persovere in so doing as he hopes to find the mercy promise and expected Now tell me seriously can ye find any such Stipulation in the use of the Crosse in our Churches practice Can the Church with any shadow of reason or Charity be charged to intend such a stipulation or engagment by it When she hath expressely declared this done already by Baptisme which is perfect before the signe is made Is there any word or expression which declares this used for a Covenanting engageing Signe as is pretended Examine the words they run thus We receive this child i. e. by Baptisme as the Canon hath declared into the Congregation of Christs flock and being already received we now do Signe it with the Signe of the Crosse in token that hereafter he shall not be ashamed to confesse the Faith of Christ crucified and manfully to fight under his banner against the world the flesh and the Devill and continue Christs Faithfull Souldier and servant to his lives end What is all this but the Crosse expressely used as a Signe or token to shew into what Church we are Baptised viz. a Church of Christians under whose banner we are by this Baptisme listed viz. the Banner of Christ crucified and so an intimation of our duty as his Souldiers to be Faithfull to him and Loyall to the last If this be not the genuine Grammaticall sence of the words I know not what is and to find in these any thing of a listing or Covenanting Signe in the use of the Crosse must be such a forcing of the words as r Prov. 30.33 the wringing of the nose till it bring forth blood So then here is no part of a Sacrament no efficient cause of Grace the Booke saith not nor do we say we Signe with the Crosse to work this effect to make the person so Signed not to be ashamed c. but the words hold out only a memoriall a token or remembrance and the Crossed is used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Church openly professing before God Angels men and Devils that they are not ashamed of Christ crucified but are themselves Baptized and do Baptize their children into this name and Faith and acknowledging it their duty to continue his faithfull Souldiers to their lives end Other meaning than this the words have not other sence than this our Church allowes not and then to dispute against the use of the Crosse in other notions and upon other grounds to prove it unlawfull here is illogicall and irrationall § 29 These things now duely weighed will also shew us how to give a satisfactory answer to those Objections made against Teaching signes and significant Ceremonies For 1. § 30 For such Ceremonies as were significant of Christ to come and Typicall they are vanished and we acknowledge them to be now mortua mortifera both dead and deadly to use them is i Gal. 5.2 4. to deny Christ 2. § 31 Such Rites as are Sacramentall and are instituted by a positive Law to signifie a Covenant between God and man or to be Covenanting engaging signes these must have a Divine institution Man can no more make a new Sacrament than a new Gospell and it is as unlawfull to institute a new Sacrament not Ordained by God as it is to establish a new Article of Faith not revealed by God Yet 3. § 32 I well understand not what use there should be of any Rite or Ceremonie if it be altogether insignificant Naturall or Artificiall helps in the worship of God the Divines in the conference allow but how dark and insignificant things should be such helps I understand not God hath made a profession of our minds necessary therefore necessary also in genere to do this by some Convenient signe but he hath not in specie tied us to any particular but Humane prudence must determine that and such a Signe is equally lawfull whether it be by Words or Actions In such things men may command and we may obey every addition of a new circumstance makes not a new Worship or a new Sacrament nor doth the significancy of such a thing make it unlawfull t Nihil addi licere quo Sacramenta ut mutila suppleantur addi vero licere quibus Hutton Ans to Reas p. 141. ex Defens li. de Officio pii viri Nothing saith a Learned Author may be added to supply the Sacraments as if the Sacraments were lame or imperfect without this addition but yet those things may lawfully be added whereby as by circumstances and such is the Crosse men may be stirred up and moved to attend to and consider the dignity of those Sacraments Such helpes as these those who are weake and dull or infirme do need and they that want them not yet may lawfully use them for Peace and Vnion even in the judgement of Calvin himself who calls them outward Rudiments u Externa infirmitatis rudimenta quibus etsi non indigemusomues omne tamen utimur quia alii aliis ad fovend am Charitatem◠sumus obnoxii Calv. Inst l. 4. c. 10. §. 31. and so helps of mens infirmities which though we all need not yet we all use them because we are bound to serve one another in love Such things as these he acknowledgeth the Churches power to retain x Prout Ecclesiae utilitas requiret tam usitatas mutare abrogare quam novas instituere convenit Calv. ibid. §. 30. to change or institute new ones as the profit of the Church shall require And he declares that these things being thus instituted it is the y Christiani populi officium est quae sie instituta Piâ facili ad obsequendum propensione servare non contemptim habere non supinâ negligentiâ
the general cases and rules of Scandal Now then to apply these generals to the particular under debate The action proposed to the present enquiry is the using of the Sign of the Crosse in Baptism an usage enjoyned us by an undoubted Law and the publick constitution of the Church of England The inquiry is Whether it may be done with a good conscience in regard of the Scandal that is given or at least may be taken thereat yea or no Now for resolution in this case § 46 1. We take it for granted that no intelligent or understanding Christian is so unreasonable as to judge the bare use of such a Sign to be a thing in its own nature simply evil there is no shadow of reason to induce such a belief § 47 2. We take it for granted that the most earnest contenders against this Rite and most eager dissenters from the publick constitutions are not cannot be so uncharitable as to judge so severely and unjustly of those that use the Crosse as if they did it whether well or ill it matters not with a formal purpose or the least intention to give a Scandal either to vex or grieve their brethren or to draw others into sinne by their example They must forfeit their Christianity yea even Humanity that can admit or passe such a censure It is manifest then that the two first mentioned cases of Scandal with the rules appending are not at all pertinent to this case of the Crosse for neither is it in it self evil and so scandalous nor do we use it be it good or evil with any intention to give Scandal § 48 3. Nor can the third Case and Rule be applied to this particular any more than the former For though where a thing may reasonably be forborne we must do nothing whereat Scandal may be taken yet with us the case is otherwise we are not free our act is not spontaneous To Sign with the Crosse is not onely lawfull but to us at least prudentially necessary which we cannot forbear without incurring those great inconveniences upon our selves that we rationally must expect to ensue upon our contempt and breach of the Law yea and upon others also by the violation of the Peace and order of the Church yea in conscience necessary it is to us who acknowledge it lawfull and are to it obliged by a Law which we must not disobey It is not a thing then that can reasonably be forborne nor can we be obliged to such a Charity as we are not at liberty to perform So that neither doth this Case or Rule concern this matter before us § 49 4. It is the last onely that cometh up to our case Here then we have no more to do for the setling of our judgements the quieting of our consciences and the regulating of our actions in this affaire than to consider what the Rule in the case given obligeth us unto Which is not to leave the action undone for the danger of Scandal for we are obliged to do it and to leave it undone besides the inconveniencies formerly mentioned would not so much avoid one as raise more Scandals and start new Questions and these beget more to the multiplying of scruples in infinitum But so to order our doing of it that if possible no Scandal may ensue thereupon or at leastwise not through our default by our carelesse and indiscreet managing of it Even as the Jew that stood in need to sink a pit for the service of his house or ground was not for fear of his neighbours beasts falling into it bound by the Law to forbear the making of it but only so provided a sufficient cover for it when made In this case the use of the Crosse the thing is not to be left undone when we are so expresly enjoyned it and it so much behoves us to do it but the action is so managed as to the manner of doing of it in all respects and circumstances thereto belonging that the necessity of our so doing with the true cause thereof may appear to the world to the satisfaction of those who are willing to take notice of it And that such persons who would be ready by our example to do the same thing to another purpose or an ill end in an ill way when they have not the like reason may do it only upon their own score and not be able to vouch our practice for their excuse and those who are offended at us may see that if they are troubled we cannot help it we do but our duty the Scandal being unjustly taken by them and not rationally chargeable on our practice nor indeed given by us § 50 This we shall sufficiently do if we be carefull to instruct our brethren in the true end of this use in our Church if we be carefull to remove those abuses which the Church of Rome hath continued with it if we declare it to be no part of the Sacrament no essential part of Worship no necessary duty of Christianity no new covenanting or engaging Sign if we declare to the world that we worship it not we use it not for those ends as the Papists do but onely as an Ecclesiastical Constitution an innocent Ceremony not to offer exhibit give or seal grace to us but to signifie and declare our profession of Faith in a Crucified Jesus that we acknowledge him our Lord and Captain-General under whose Banners we are by our Bapitsm not by this Sign listed and engaged to fight constantly against the World Flesh and Devil and that we use this not for any secular or unworthy ends not out of any superstitious design or innovating humour but to shew our Communion with the antient Christians to testifie our obedience to our lawfull Governours and the Laws established All which the Church of England in her Offices Rubricks and Canons hath taken care for and sufficiently declared § 51 This if we shall do bonâ fide and with our utmost endeavours in singlenesse of heart n Colos 3.22 as men whose aime is not to please men but to fear God and with a goldly discretion perhaps it will not be enough to prevent either the censures of inconsiderate or inconsiderable men or the ill use that may be made of our example through the ignorance and negligence of some which is the o Scandalum Pusillorum Scandal of the weak or through the perversenesse or malice of others the p Scandalum Pharisaeorum Scandal of the Pharisees as some term them But assuredly it will be sufficient abundantly sufficient in the sight of God and in the witnesse of our own hearts and to the conscience of all charitable and considering men to acquit us from all guilt of Scandal in any yea the least degree § 52 Thus have we now seen this innocent harmlesse Rite The Sign of the Crosse in Baptisme fully cleared and vindicated from all guilt of Scandal and consequently from all breach of
the mean time they forget the most essential and necessary practices of Religion and Piety and begin to place the main of Religion in these unnecessary things and make Conformity and Non-Conformity the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or distinguishing Character of an ungodly and godly man Hence arise those bitter invectives animosities and heart-burnings harsh censures envyings railings and revilings one of another the very bane and pests of Piety and Charity a reproach and scandal even to Religion as too sad experience doth woefully witnesse Now which of these two doth most edifie and so is most expedient he who hath but half an eye may readily see and the weakest reason may soon judg 3. § 7 Again on the one side the Law enjoynes this practice the publick Constitution of the Church requires it on the other side one or some particular Christians are offended at it Judg now which is and must be concluded most expedient whether to refuse obedience by Non-conformity and so offend against a publick establishment scandalize an whole Church and Christian Nation break an uniform order and publick peace offend your lawfull Governours and Superiours and by an eager contending against them give too much occasion to be censured as men that e 2 Pet. 2.10 Jude 8. Despise dominion presumptuous self-willed and not affraid to speak evil of dignities Or on the other side humility to submit to Authority in all lawfull though not necessary things to Conform to the Law which can be but an offence to some particular men who either through weaknesse or frowardnesse may take offence when none is given Which is more blameable to scandalize one or more a few private Christians or a Community and a publick body Which is more expedient to obey a Law and offend but a few or despise a Law and scandalize all 4. § 8 Lastly A Law is made and a Law comes with an armed power a severe sanction if we disobey the publick Constitutions and will not submit to the Laws of the Church we cannot expect to be continued in the Ministery of that Church whose Laws we despise nor receive the legall maintenance annexed to this Ministery Now then supposing still the matter lawfull consider which is more expedient for men to deny Conformity and obedience for the sake of such inconsiderable Circumstances and so become obnoxious to the censure of the Law and deprive themselves of the opportunities of discharging those great duties that lye upon them in their Ministerial Calling and withall deprive their Churches of the benefits of those labours and pains and parts and endowments which God hath given them which they are called to exercise and might by the blessing of God successefully exercise among them to their everlasting advantage yea and possibly expose themselves to misery and want and hunger and thirst when being deposed from their Ministery they may also be deprived of the profits of their places which should buy them bread Or on the other side by a sober compliance an humble obedience in these things which though they like not yet they cannot condemne as simply evil in themselves and unlawfull to preserve themselves secure in their place and Ministery where they may freely do the work of their Calling Preach the Gospel on which errand they are sent lay forth themselves for the good of the Church and employ their Talents for their edification and salvation Which of these two is more expedient Compare these two together which is the more noble work and more necessary duty to Preach the Gospel or to wear a Surplice or to use any other external Ceremonies Which is then more expedient to Silence our selves or occasion our being Silenced for the sake of a Surplice c or rather not to scruple these low things but use them as enjoyned for the sake of Religion Let the Preaching of the Gospel and the main essentials of Piety have their due esteem in our hearts and the matters of Order Circumstance Habits Rites which are not materially evil will not be set in any competition with them and we shall then be able easily to decide the businesse of expediency § 9 The things in Controversie The Liturgy Rites and Ceremonies of the Church of England being now proved neither unlawfull nor inexpedient this is abundantly sufficient to prove the main Conclusion That there is nothing in either of them but what a sober Christian may with a good conscience comply with That we may lawfully Conform to the Law in reference to all these yea during the continuance of this Law and Obligation upon us we ought in conscience to obey and are bound to maintain Peace and Charity in the use of them CHAP. VI. The Conclusion of the whole pressing the main design exhorting and shewing the way to Vnity and Peace § 1 THese things of Government Liturgy and Rites being discussed and nothing appearing in them as established but what may be submitted to without sin I cannot see what imaginable thing can remaine to be justly a Rocke of offence and yet hinder our peaceable communion For 1. § 2 We have a full profession of perfect agreement in all the fundamental and material points and substantial parts of Doctrine and Worship We take it for granted say those a Propos to his Majest Pap. 1. Reverend Presbyterian Divines that there is a firme agreement between our Brethren and Vs in the Doctrinal truths of the Reformed Religion and in the substantial parts of Divine Worship 2. § 3 It is acknowledged that all these things about which the contention is so sharp among us are extra-fundamental of a low inferiour consideration The Differences say those b Pap. of Propos ibid. Brethren are ONELY in some various conceptions about the Antient Form of Church-Government and some particulars about Liturgy and Ceremonies And it is farther granted that these things thus contended against and desired by them to be removed are c Account of Proceed Gen. Except ad fin p. 11. Not of the foundation of Religion nor the essentials of publick Worship § 4 Now these Rites Ceremonis c. being of so low and inferiour a nature is it not sad and to be bitterly lamented that they should be made the foundation of so many evils in the Church and State Account of Proceed p. 10. and the occasion of such sad Divisions between Ministers and Ministers Ministers and their Flocks yea between Subjects and their Rulers an occasion of Sedition and Disobedience to Authority and so exposing many an otherwise-able Minister to the displeasure of their Governours casting them on the edge of Penal Statutes to the losse of livings livelyhoods and of their opportunities for the service of Christ and his Church § 5 But what shall we charge all these evils upon the things upon a sound Liturgy an innocent Ceremony a lawfull Rite God forbid What upon the imposition and too rigorous exactions of our Governours Where is our warrant
should our Governours be guilty yet it will be a greater error and sin in us of an higher nature to break the peace of the Church for such inconsiderable things For though the things are light in themselves and the use or not use of an indifferent ceremony be of no weight in it self yet obedience in a duty disobedience to a lawfull Authority where we might without sin obey is a crime and it will be our sin that we put a light ceremony in the scale against our obedience and duty together with the peace of the Church therein concerned Let us then learne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to put a due distinction and discerne between things that differ and accordingly walke be zealous where only we should be zealous and in things of a lower nature bear with and forbeare one another and not contend and we shall have peace 4. § 15 If we carefully avoide all profane janglings needlesse and unprofitable disputes about questions of little or no concernment It was a tart motto which that Learned a Sr. H Wâ—tton Knight gave Pruritus disputandi est scabies Ecclesiae but it is true enough For Cui bono to what purpose but to fill the braine with notions and empty speculations and so to fit men for wrangling I never knew any other fruit of such aiery disputes about questions of Rites Habits Formes c. than that while the head is warmed by the heate of of these contentions the heart and affections grow cold in their love to God zeal for piety and the Power of Godlinesse Such questions are the bones which the Devill throwes in to divert the souls of men from those truly Divine studies and spirituall speculations that should inflame them with an holy zeal for the glory of God and the sober and faithfull practice of Christian duties This effect we find in the b Joh. 4.18 woman of Samaria when Christ is convincing her of sin and shewing her adultery she presently finds a way to divert the discourse to circumstance of the place of worship whether it be tyed to Jerusalem or may not as well be in that mountaine The like we see in our daies let Ministers presse the duties of Repentance and Mortification of Piety and Peace and go about to convince men of their sin of Rebellion Schisme and uncharitablenesse presently men have a way to put off these discourses Questions and disputes shall be started about Church-Government Liturgy Ceremonies and Rites circumstances and things of so low a consideration that a good Christian may believe either way and not prejudice his salvation and were it not for the publicke constitutions and matter of Scandall might practice either way without sin These are Questions and disputes which the Devill scatters among us to interrupt our peace to fill the Church with divisions that he may rule more freely among us They are at the best as they are managed but as those questions mentioned by the c 1 Tim. 4 5 6. Apostle which tend not to Godly edifying but make men turn aside to vaine janglings and to swerve from that Christian charity which is the great duty of the Gospell and the whole end of the Commandement Let us avoide such Questions silence such disputes whose product is Strife whose fruit is contention and we shall have Peace If we would seriously set our selves to practice that Apostolicall rule d 2 Tim. 2.22.23 Flee youthfull lusts and follow after Righteousnesse Faith Charity Peace with them that call on the Lord out of a pure heart but foolish and unlearned or e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unsavoury and undefying questions avoid for they gender strife Then should we soone see f Jsa 66.12 our Peace run like a river and our glory as a following streame Then shall all places of the Church be no longer as a barren wildernesse but abound in Grace and Goodnesse Righteousnesse and uprightnesse * Jsa 32.15.16 17. Then shall judgement dwell in the wildernesse and Righteousnesse in the fruitfull field Then shall the fruit be Peace Joy Prosperity and Tranquillity The worke of Righteousnesse shall be Peace and the effect of Righteousnesse quietnesse and assurance for ever 5. § 16 If we seriously study that Christian Grace of Humility and conscionably make it our worke g Mic. 6.8 to walke humbly with our God For really the Originall and source of all our contentions is cheifly the Pride and Presumption in man that some are so conceited of themselves and their own spirituall parts that they can content themselves with their own private devotions and suppose they can as well yea better and more holily sanctifie a Sabbath by Reading Praying Meditating apart by themselves and in their own way than by being present at the Publick worship which they like not or joyning with the Publick Assembles of Gods people whom they proudly censure as Formall Superstitious worshippers a Prophane mixture at least not h Isa 65.5 so holy as themselves A spirit far different from that truly Pious inlightned heavenly yet Humble spirit of David though i 1 Sam. 13.14 a man after Gods own heart and had the word of God not only dwelling plentifully in him the k Col. 3.16 Apostles phrase is but flowing abundantly from him as l Joh. 7.38 Christ promised his Saints Able not only m Psal 16.7 to admonish himself but n Psal 32.8 34.11 5.13 to instruct direct and edifie others also not to sing only but himself to make and compose Hymnes of Prayer and praise for the use of the Church being the o 2 Sam. 23.1 sweet Psalmist or songster of Israel Yet it was the p Psal 122.1 joy of his heart when he was at home to repaire to the Temple to the publick assemblies there held q Psal 42.4 to go to the house of God with the voice of joy and praise among those who kept holy day and nothing made his Banishment and exile more bitter than that he was deprived of the opportunity of those publick devotions and kept from joyning with the Church in those holy duties and services there performed Those Psalmes r Psal 27.4 Psa 42. 63. 84. penned by him during those restraints shew how bitterly he bewailes this his great unhappynesse and instantly sueth to God for his freedome and liberty to returne to those Assemblies It is the Pride of man that fills him with a delight in and applause of his own conceptions and will not suffer him to admit that another may be more intelligent judicious and holier than he and having now entertained notions though never so strange or paradoxall and of never so light moment yet they shall be maintained Hence arise those eager contentions and oppositions though this knowledg which they so much pretend to and are Å¿ 1 Cor. 8.1 2. puffed up with is no true genuine sound knowledge not properly but t 1
one Glory of the Sun another of the Moone another of the Stars He that made all things of nothing made them in Order and placed them in Order being made Where Order ſ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is maintained the universe stands fast in its strength is preserved in its beauty This being destroyed there follow Thunders and stormes in the aire Earthquakes in the land Inundations of the Sea Seditions in Cities and houses sicknesses in the bodies sinnes in the soules of men All which are not names of Order and Peace but of Trouble and Confusion Again Order is the security of all that existeth therefore hath God so appointed in his Church that some should be Pastors some Shcep some command others obey one as the Head some as Eyes Hands Feet c. All are of the same Body yet all have not the same Place or Office The Eye goeth not but directeth the Feet see not the Tongue heares not nor doth the Eare speake but all in their own place and Order So in the Church we are one hody all joyned to the Lord by the same spirit yet is there difference in our places Governours distinguished from Subjects and the t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 guides also among themselves for as much as u 1 Cor. 14.32 the spirit of the Prophets are subject to the Prophets Contend not saith he when Saint Paul tells you God hath set in his Church first Apostles secondarily Prophets then Teachers c. those distinct Orders and offices All must not be Tongue nor all Prophets as he there goes on exactly agreeable to the Apostles x 1 Cor. 12.12 31. Doctrine keep up Order sacred and inviolate in the Church and we preserve our Peace 2. § 19. Being placed in this Order let us be especially carefull of the duties and works of our own place To what purpose is Order if we will observe none To what purpose distinct places and offices if we strictly keep not to the works of those places where we are set Never expect peace while we do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 y 1 Pet. 4.15 act as an over-busie Bishop in anothers Diocesse and Poly-pragmatically busie our selves in other mens matters offices and places They are noted as disorderly walkers z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thes 3.11 who are idle carelesse do nothing of their own works but are over-workers too too busie in things which do not concern them and in works to which they are not called and it will be strange if they be not found evil-workers also The Apostle a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet 4.15 puts them together as very near of kin These are the constant Seedsmen of Rebellion and Sedition in the State of Schisme and Contention in the Church This therefore is the strict charge of the Gospel that b 1 Cor. 7.20 24. every one abide in his own place and in doing the works of that place c Phil. 2.12 work out his own salvation He must bear his own d Gal. 6.4 5. burden it will be then his wisedom to employ himself in doing and proving his own works This is the way to quietnesse and peace in the Apostles account who gives this Order in the Church That all men e 1 Thes 4.11 study to be quiet and to do their own businesse 3. § 20 We must conscientiously obey our Superiours in all things where we should not sinne against God This follows upon the former If ORDER be of God as no doubt it is he hath commanded some to Rule some to obey then whilest we are under command a necessity of obedience is laid upon us by the same God It is not our work to examine whether our Governours discharge the duty of their places but to see that we do our own We are not called to examine what power they have in every thing to command nor doth it concern us to enquire whether all these impositions and strict injunctions of such Circumstances Rites or Formes be justly laid upon us by them they shall bear their own burden and if they have not well used their Authority they alone shall be accountable But all that we have to do is to consider how farre we may obey howsoever they may mistake in imposing yet we are to look how farre we may comply with the things when they are imposed When the Gospel hath laid such an indispensible obligation upon us to obey our lawfull Superiours in all lawfull things if we would preserve our peace let us look upon a due obedience as a thing so sacred that no lower matter than sin against the most high God may excuse us from it 4. § 21 Though we may differ in some opinions and private sentiments yet still see that peace be sacred and that with difference of opinions we maintain Love and Charity Particular judgments and the interest of an opinion especially in matters of circumstance are but private things and concern but particular persons But peace and love is the interest of the body it concernes the publick profit and the good yea the very being of the Church for it is not a Church unless united and embodied It is not possible that we should all see with the same eyes or that every thing should have the same relish and savour to every palate that all men should be of the same judgement All are not perfect yet it is not onely possible but a duty that we should all be of one heart f Jer. 32.39 Acts 4.32 Phil. 2.2 and walk in one way and bear the same affections of love one to another Some are weak others strong but let not the strong despise g Rom. 14.3 10. the weak nor the weak judge the strong so shall both together maintain a peaceable Communion There may be variety of Ceremonies and about these variety of opinions yet when love is continued that variety commendeth the unity of faith Faith is the bond that binds Christians in one body and this must be the same can be but one but variety of opinions if without pertinacy and in lower matters may well stand with unity But nothing is so contrary to the Church as schisme and division There were in the antient Churches as great differences in such matters as about Easter Fasting c. and yet they maintained love among themselves Irenaeus sharply reproving Victor for breaking peace by excommunicating the Eastern Churches over which he had no power for the only difference in a circumstance of a day It was the Character of the Christians in those dayes that h Christiani amant paene antequam norunt Tertul. alicubi They loved one another before they knew one another Though they knew not one another by face though they varied in their several Rites yet they loved one another as Christians What Basil the Great saith of i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil apud Greg.
must condemn also the other § 23 Object No. For Sitting is now the Table posture and succeedeth the Tricliniary Gesture 1. Sol. The Standing at least is as unlawfull and indifferent from the Prime patterne and first examplar as Kneeling but yet this posture is allowed by all where it thwarts not a Publick setled practice of a Church and practised by many of our Brethren at home and the French Churches abroad when yet the same Argument that condemnes Kneeling condemnes that 2. § 24 But how came Sitting to be the Table Gesture now is it not by a silent custome among Nations and it is strange that the silent custome of a Nation should be enough to change the Gesture at our ordinary Tables and yet a Positive Law of the same Nation should not suffice in such a case at the Sacred Table If a Custome without Authority can so prevaile that what was before not Decent should now be Decent and what was before Decent should now be not so cannot a Law made by publick Authority established by an expresse consent of the people and allowed by daily use prevaile that what was upon no sound reason ever found unlawfull should be esteemed lawfull now for the time to come Custome is enough to satisfie us in our ordinary Tables why should not both Law and Custome together suffice for Satisfaction here when if there were no Custome but Custome and Law did seeme to oppose each other yet as to a Case of Conscience it may be soberly concluded that Custome should rather give place to Law than Law to Custome These things and much more to this purpose may he that please see in that Reverend Bishop in the place before cited where he solidly and largely handles the Question of the obligation of Christs example in this case § 25 2. For that exception that Kneeling was not used by the Church for many hundred yeares after Christ this signifieth as little for even in their Prayers Kneeling sometimes was not publickly in use yea expressely forbidden the Custome being as it is by Mr Baxter h Baxt. five Disp Disp 5. chap. 2. §. 41. confessed both Antient and Universall in the Church and every where observed and established afterwards in the last Cannon of the Councell of Nice and renewed by others That none should Kneele in publick worship on the Lords day no not in Prayer No wonder then that we find not this practice there where they Kneeled not at all in the publick worship But as they worshipped so they communicated the manner of receiving being i See Account of proceed Answ to §. 15. e ◠Auge in Psal 98. Cyril Gatech Onystag 5 more adorantium so that there can be nothing drawn from their practice against Kneeling at the Communion which is not also as strong against Kneeling at any other parts of publick worship even Prayer also § 26 3. As to the fear of justifying the Papisticall adoration of the Elements as Christ corporally present we are sufficiently secure for our Kneeling tendeth to no such thing We are informed clearly enough of the Doctrine of our Church by what is expressely set down in the Rubrick Printed in the Common-Prayer-Book of Edw. 6. at the end of the Communion though since left out whether as some say by negligence or for what other reason it matters not when still we maintaine the same Doctrine and our Church doth publickly declare it in our established Articles sc Art 28. in that Rubrick there is this expression concerning Kneeling We do declare that it is not meant thereby that any adoration is done or ought to be done either unto the Sacramentall Bread or Wine there bodily received or unto any reall or essentiall presence there being of Christs naturall flesh and blood For as touching the Sacramentall Bread and Wine they remain in their very naturall substances and therefore may not be adored for that were Idolatry to be abhorred of all faithfull Christians and as concerning the naturall Body and Blood of our Saviour Christ they are in heaven and not here for it is against the truth of Christs naturall body to be in more places than one at the same time But further § 27 Let it be observed the order prescribed in our Church is that the people Kneel not only at the receiving of the Elements but during the whole ministration which as it cannot be said to adore a corporall presence which is not there nor by the Papists pretended to be there untill the Vm the very last sillable of the Hoc est cropus meum i. e. this is my body be pronounced so it sheweth us why we Kneel and whom we adore viz. That in all humble devotion we present our selves before God and with humility of soul confesse our sins begge his mercy offer him praise for his benefits especially his unspeakable gift of Jesus Christ for the life of the world and with all reverence receive from the hand the Seales of his Covenant assurances of our pardon and peace and life upon our unfained faith sincere repentance and persevering obedience and put our Seales to the same Covenant solemnely engaging our selves to those duties and expecting mercy only on those Evangelicall termes And thus the forenamed Rubrick which is still the sence of our Church informes us that this thing viz. the Communicants Kneeling was well meant for a signification of the humble and gratefull acknowledgement of the benefits of Christ given unto the worthy receivers and to avoide the prophanation and disorder which about the holy Communion might ensue it § 28 Having now answered these exceptions I shall adde but these two things 1. Let this one Argument be weighed he that receiveth the Communion Kneeling either sinneth in that act or sinneth not if any say he sinneth let him shew wherein every sin is a transgression of some Law but here is no Law transgressed not a Law of the Church for that commandeth it not a Law of God for there is neither any precept in the Decalogue nor any precept in the Gospell that forbideth it let any man produce any such and we yeeld and the example of Christ is no more an obliging Law in this than in the Place Time and Habit as before was shown and there is acknowledged no obligation in these But if in this act men sin not what imaginable reason can there be produced why it should be unlawfull to do it when by a just Authority they are required 2. § 29 In Dubiis tutissimum c. In doubtfull things we must choose the safest Now suppose this a matter of doubt yet which is the safest way for us to goe it is easily to judge for we are sure it is our duty and we are obliged by command to partake in the Communion to receive this Sacrament we are sure that we are obliged to maintain the peace and keep in the Communion of the Church we are sure that we are bound to obey
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