conveniency of the Church and a remedy against Schism Sect. 4 Here indeed appears and is a vast difference even a diametrical opposition and maintained with so much eagerness That though I know none so high of the one side as to deny the Presbyter his Institution and Sacred Order and some interest in the Acts of Government in the Church yet I could name some and to this the World is no stranger of the other side who have been so violent as to deny the lawfulness of the being of any such Officer as a Bishop above a Presbyter and to plead a necessity of throwing him out of the Church as a Plant not of Gods planting but wholly Antichristian and abominable And if any abuses have crept in or corruptions prevailed in the Church the very existence of the Bishop as such must bear the blame and be esteemed the cause of all The popular fury thinking corruptions cannot be restrained nor the Church reformed until her Bishops and Govenrours yea the Government it self be ejected and abolished Sect. 5 3. But in the mean time many sober pious learned and peaceable men even of both perswasions weep in secret and mourn heavily for the bitter divisions and high animosities of some violent contenders Some not only submitting to but desiring and rejoycing in the establishment of Episcopacy and Prelacy as that Order which is not only best for the Church but hath also the clearest claims to and evidences of Antiquity yea the first and purest the Apostles themselves who yet for peace-sake though it would be their affliction would submit to a Presbytery without a Prelacy where that Government should be legally established and might be submitted to without Schism because they judge this way of Government though not the best nor so good as they could wish nor to have those evidences which Episcopacy hath yet not to be so manifestly repugnant to the Word of God but that it may be submitted to without sin On the other side there are also many peaceable spirits who indeed judge the Presbyterial way the most agreeable to the primitive pattern and therefore would choose such a Presbytery Yet for the peace of the Church will also quietly submit to the Episcopacy established because though in their judgments it be not so evidently founded in yet neither is it so contrary to the Scriptures but that without sin they may obey it Sect 6 Now for men of such sober spirits as these to agree and live in peace it is no difficult matter to effect The established Laws shall oblige their Conformity though in their judgments they may not be the best and they have learn't to submit themselves to be ruled by the publick establishments and to make their private judgments strike Sail and give place to peace and obedience Sect. 7 But is the distance so great between the others that there is no hope of an amicable composure or at least that they may live together in peace I think not altogether It is true indeed while men keep those judgments One for the absolute necessity of the one the other for the indispensible necessity of the other way and condemning the contrary as an unlawful Usurpation and Antichristian it is no more possible to make them agree than to reconcile both parts of a contradiction And I confess further while men bear those heats in their spirits and look upon Episcopacy as such an Usurpation that it is not lawful to own it or submit to it and think the Church can never be happy till it be cast out There is very little likelihood to prevail upon such men for a patient submission or a peaceable compliance But is there any thing in the nature of the Government in dispute which must needs be the cause of a perpetual Schism Or is there any thing of such a nature in Episcopacy which a pious Christian may not submit to or at east for peace-sake comply with without sin I think not and no such thing hath ever been proved that I have seen Sect. 8 That even in this there may be I say not a concurrence of judgment in the thing in controversie but an union of hearts in love and affection and much of peace and compliance even here I need not do more than consider how much learned and sober men even of the Presbyterian perswasion have declared themselves willing to submit to in the point of Episcopacy and how far their Judgments do concur and agree with their Episcopal Brethren And by this give a Judgment whether they may not without sin do somewhat more and whether they are not at least for peace-sake obliged to comply with and submit to the established Government as far as it is established Sect. 9 Here it will be needless to fill Pages with names and writings of several men when this one thing will give us light enough viz. Those learned Divines of the Presbyterial judgment joyned Commissioners with the Reverend Bishops and others for an amicable Conference about the things in dispute in their Petition for peace prefixed to their Form of prayer and in the Papers of Proposal to His Majesty have declared publickly 1. That they are for Episcopacy 2. That they desired the establishment of Episcopacy according to the Primate of Ireland B. Ushers Reduction Yea 3. A thankful acceptation of His Majesties Declaration about Ecclesiastical Affairs And though they are not fully satisfied with that establishment of Episcopacy Yet they seem to rest in that expression of His Majesty That the essence and foundation of Episcopacy may be preserved though the extent of the Jurisdiction may be altered Desiring an alteration only in such alterable points as the extending or straitning the limits of their Jurisdiction preserving still the essence and foundation of the Government from all which concessions and professions it appears that their judgments concur with their Episcopal Brethren in these things 1. That there is or at least may be an imparity among the Ministers of the Gospel and that lawfully and 2. In the lawfulness of a Superiority and Jurisdiction in the Bishop over other Presbyters both as to Ordination and Censures for both these as well in the Primates Reduction as in His Majesties Declaration are evidently reserved to the Bishop Sect. 10 And besides these I could name many learned and sober men who will acknowledge the Bishop to be though not in their judgment superior ordo a superiour order from or over other Presbyters yet superior gradus in eodem ordine an higher degree and so a superiour in the same order they conceiving this to be also the publick sense of our Church which advancing a person to a Bishoprick calleth him not by a new Ordination as into another Order of Ministry but only gives him a solemn Consecration as to an higher Office Employment or Degree And these acknowledge such an imparity and superiority in the Bishop distinct from the Presbyter in Ignatius his time and
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
but the Holy Scriptures that is as such as Canonical or under the name of Holy Scripture as is to be seen in that Council of Carthage where they allow the reading of others in their proper place and for their proper end and this farther appeares by that of the Council of Hippo which abridging that 3 d of Carthage gives us this account of it (x) Scripturae Canonicae l â—gendae quae sunt praeter quas aliae non legantur Conc. Hippon Can. 36. These are the Holy Scriptures to be read in the Church and besides these let no other be read i. e. no other for such or for Holy Scripture It is the unquestionable prerogative of the Sacred Scriptures to be the prime and supreme rule of Faith and Manners and nothing is to be read as such viz. as the undoubted or immediate rule of either but the Scriptures alone and therefore by those ancient Fathers and Councils they were accounted onely Canonical and none else admitted for Trial of Truth or proof of Doctrine But yet all Apochrypha were not accounted either prophane or impious but there were some called (y) Ecclesiastici à majoribus appellati quia in ecclesia recepti c. Jo. Drus de quaest per epist 107. Ecclesiastical because received and read in the Church among other godly books though not as a rule of Faith yet as instruction in manners hence those books were of old called in a sort Canonical or Deutero-Canonici not equal to the Scriptures but went after them in a secondary place and preferred before others In this sense I take that of St. Austin speaking of the times after Haggai Zechary and Malachy (z) Aug. de civ â—â— Dei lib. 18. c. 36. Quorum supputatio Temporum The supputation of which times saith he is not found in holy Scripture called Canonical but in others which though the Jewes do not yet our Church doth reckon for Canonical i. e. in a secondary place such for in another place he speaks otherwise of them [a] In Apocryphis eist invenitur aliqua veritas tamen propter multa falsa est Canonica authoritas August de civit Dei lib. 15. Cap. 23. In the Apocrypha though there be found some truth yet because of the many falshoods there is no Canonical authority i.e. properly such But by these testimonies it is clear that they were read in the Church though not as the undoubted rule of faith yet as instructions builded thereupon Sect. 18 And that they might be so read we have the concurring judgements of others also of later dayes even in the Reformed Churches yea of some Non-conformists [b] See Balls Trial of Separ Ch. 7. Answ to Object 6. here also He that pleaseth may see c) See Hutton Answ to Reasons chap. 10. gathered to his hand the judgments of (d) Zanth de Relig. c. 1. artâ—â— 4 et 5. Zanchy (e) Hiper lib. 1. Meâ—h Theol. Hiperius (f) Pellic. praefat in Apochryph et praefat in Judith Pellican one highly esteemed by Bucer Zuinglius and Melancthon and the learned in those days and g) Kimedonc de Script verb Dei l. 6. c 90. Kimedoncius a Professor of Divinity at Hidelburgh who have judged these books to have been received next to the Scriptures with great reverence profitably rehearsed fruitful and profitable to the edifieation of the people not Canons of faith but instructions for manners 2. Neither hath our Church received or prescribed them in any other notion a mark of distinction is set upon them they being called no other than Apocrypha and therefore cannot rationally be judged to be prescribed as Canonical especially when the expresse words of our (h) Artic. 6. of the Church of England Articles are The other books as St. Hierom saith the Church doth read for example of life and instruction of manners but doth not apply them to establish any doctrine and these are the third of Esdras and the rest that follow Sect. 19 3. Nor can our reading of them though in that time and place be with reason judged to put an higher authority upon them than the Church hath done which prescribeth them Yea though they are read for instruction and example it followeth not that we are taught to practice every thing or imitate every particular in any example there or to esteem every action good any more than we are to practice or imitate every thing that we read done in the Scriptures The reading of (i) Gen. 9.21 Noahs being drunk (k) Gen. 19.33 35 36. Lots incest (l) Gen. 42.15 Joseph swearing by the life of Pharaoh (m) 2 Sam. 11 4-18 12.9 Davids adultery and murder (n) 1 King 11.5 Solomons idolatry (o) Num. 12.1 Aaron and Miriams sedition (p) Act. 15.39 Paul and Barnabas's angry parting (q) Matth. 26.70 Peters denial and (r) Gal. 2.11 Sect. 20. dissimulation c. is neither an allowance of these infirmities nor a ground to practice the like There are other uses of examples than imitation they are in cautelam as well as in sequelam for caution as well as instruction Nor can there be any more allowance of all the actions lies or fumigations in Tobit or Judith by reading them than there is of those other So that yet here is nothing to conclude it sinful to read these books according to the order prescribed The highest that can be imagined is which yet I dare not determine or may be want of Prudence in requiring them but no shadow of unlawfulnesse in obeying the prescription which is Sect. 21. Except 4. The Absolution Answered but to read these Books not to justifie every thing in them Sect. 22 4. For that other exception taken to that Form of Absolution in the visitation of the sick in these words I absolve thee This I conceive is of very little weight to be stood upon For 1. That such authority is given to the Ministers is and must be granted by all that acknowledge them to have any interest in the power of the Keyes and clearly given to them by Christ in that (s) Joh. 20.23 Whose soever sins ye remit they are remitted From whence if any where we must fetch the ground of our Commission and Ministery and is so expressely signified by the order of our Church in her (t) Form of Order Briests Sect. 23. Ordinations 2. Nor do we without warrant agreeably to our Commission John 20. say By this authority committed to me I absolve thee When it is clear we do not that which is proper to God alone (u) Mar. 2.7 10. and to Jesus Christ as God actually to grant a pardon nor pretend to a power to free from any penalty due from God to sin nor as Judges give the sentence but only as Ministers under Christ and authorized by him declare that sentence and this not absolutely but expressely upon condition of sincere repentance
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.
Presbyters Nor may we understand this of a naked presence only but by the order for the Practick they are to assist in the act too they are (s) See Rubr. in Form of Order Priests with the Bishop to lay their hands severally upon the head of every one that receiveth Orders And this Ordination I never knew questioned by any that allowed any Ordination by Ecclesiastical persons at all And the (t) Jus Divin Minist Evang. Part 2. London Divines have justified even in their judgements the validity of it Sect 61 3. The great and only thing that I know which affrights men from this Episcopal Ordination is the subscription by the Canon required and the Promise which they are to make of obedience to the Bishop To this I shall only say 1. Sect. 62 To omit what was (v) Sect. 18 19. said before as to the Promise of obedience We are required no more than those Reverend Brethren of the Presbyterian perswasion have declared to be their avowed principles (x) Account to the King of the confer p. 4. We are remembred say they that in things no way against the Law of God The Commands of our Governours not only may but Must be obeyed but if they command which God forbids we must patiently submit to suffering and every soul must be subject to the higher powers for Conscience sake and not resist The publick judgement Civil or Ecclesiastical belongeth only to publick persons and not to any private man That no man must be causlesly and pragmatically inquisitive into the reasons of his Superiors commands nor by pride and self-conceitedness exalt his own understanding above its worth and office but all to be modestly and humbly self-suspicious That none must erroneously pretend to Gods Law against the just commands of his Superiors nor pretend the doing of his duty to be sin That he who suspects his Superiors commands to be against Gods Laws must use all means for full information before he setteth in a course of disobeying them And that he who discovers indeed any thing commanded to be a sin though he must not do it must manage his opinion with very great tenderness and care of the publick peace and the Honour of his Governours These are our principles Now then when their avowed principles yield so much as indeed all sober Christians do and must and The Bishops require no more nor are those who are to be ordained to promise any more why may there not be a full compliance here why may we not promise that which we acknowledge we are obliged to perform But 2. Sect 63 The Subscription (y) Can. 36. required is only to these three Articles 1. That the Kings Majesty under God is the only Supreme Governour of this Realm and of all other His Highness Dominions and Countries as well in all Spiritual and Ecclesiastical things and causes as Temporal and that no Forrein Prince Person Prelate State or Potentate hath or ought to have any jurisdiction Power Superiority Preeminence or Authority Ecclesiastical or Spiritual within His Majesties said Realms Dominions or Countries 2. That the Book of Common Prayer and of ordering Bishops Priests and Deacons containeth in it nothing contrary to the Word of God and that it may lawfully be used and that he himself will use the form in the said book prescribed in all Publick Prayer and Administration of the Sacraments and none other 3. That He alloweth the Articles of Religion agreed upon by the Arch-Bishops and Bishops of both Provinces and the whole Clergy in the Convocation holden at London in the year of our Lord God One thousand five hundred sixty and two and that he acknowledgeth all and every the Articles therein contained being in number 39. besides the Ratification to be agreeable to the Word of Grd. Now in reference to this Subscription required let me but propound these things to be seriously considered and duly weighed Viz. 1. Sect. 64 That this is not an Arbitrary imposition of the Bishops But they are obliged by the same Law to require it as others are to do it They may not ordain or give Licence to any which refuse to subscribe upon pain of their own suspension So that we can neither impute this to the Bishops nor deny it our selves without opposing the standing Laws which do equally oblige both them and us 2. Sect. 65 Nor are the Articles of such a nature as to startle a sober conscientious person as such as may not be subscribed without sin For the First The Kings Supremacy none denies but the Papists and some few Sectaries All conscientious Protestants make no doubt or scruple of it and can clearly prove it For the last The Doctrine of the Church of England in the 39. Articles even those Brethren who dissent from the Government never charged them with any material error The scruple only is about the second The Common Prayer-book c. Sect. 66 Here by the way let me but observe how far those Divines of the Presbyterian perswasion even there where they desire a liberty from this Subscription do yet acknowledge how far they can and do consent to the things to be subscribed Their words are (z) 2d Pap. of Propos to His Majesty p. 24. We Humbly acquaint Your Majesty that we do not dissent from the Doctrine of the Church of England expressed in the Articles and Homilies But it is the controverted passages about Government Liturgy and Ceremonies and some by-passages and phrases in the Doctrinal part which are scrupled by those whose liberty is desired Not that we are against subscribing the proper rule of our Religion or any meet Confession of Faith Nor do we scruple the Oaths of Allegiance and Supremacy Nor would we have the door left open for Papists and Hereticks to come in Now I humbly propose this to be considered Whether upon this grant there may not be a cheerful subscription as is required for I cannot see more required to be subscribed than upon the point is here yielded and consented to for 1. Sect. 67 Here is professed No dissent from the Doctrine exprest in the 39. Articles and Homilies and That They are ready to subscribe any meet Confession of Faith or Rule of our Religion which those Articles are and must be esteemed to be in their judgements who profess they dissent not from them And this is the whole third Article to be subscribed For that which is objected concerning Some by-passages and phrases in the Doctrinal part This is nothing that should be of any force to hinder this Subscription which is not that we acknowledge the propriety of every phrase which is a thing below the consideration of serious men in matter of such weight Were such a thing as a Confession of Faith put under the curious censures of Criticks and Grammarians there would still be matter of dispute but the thing required is of an higher nature Be the By-Passages or Phrases what
they will the thing which only we are to subscribe is That the Doctrine contained therein is agreeable to the Word of God and to this there is a consent whether those By passages stand or fall What some have added That the Articles are not full enough nor do particularly enough express all the substance of Faith or Truth to be believed This signifies nothing in this case For to omit that 1. I look upon it as the wisdom of This Church to couch her Articles in those general expressions agreeable to the Sacred Canon to which all must unanimously subscribe rather than descend to more particular decisions which would have been still more matter of controversie Men according to their various sentiments differing in particulars and the more they descend to particularities the wider they are in their judgements when yet they agree in the general Doctrines I say to omit this 2. The Article requires not our judgement as to any thing else nor doth it oblige us to believe that nothing else is agreeable to the Word of God but that this Doctrine contained in these Articles is so This we see is granted and why then may it not be subscribed 2. Sect. 68 Here is no scruple neither at the Oaths of Allegiance or Supremacy which is all required in the first Article That then may also be subscribed 3. Sect. 69 The only difficulty is about the second the lawfulness of the use of the Book of Common Prayer and a promise to use it Of this I shall give a more full account in the next parts But in the mean time let us see what is yielded and how far we are required to subscribe it 1. Sect. 70 It is professed by those Reverend Divines That They would not have the door left open for Papists and Hereticks to come in Now the use of this Liturgy was ever accounted one Characteristical of our Church differencing it from the Church of Rome so far is it from being nothing but their Mass-book and in the judgement of our Governours who require it an excellent barre to the door and a means to keep out Papists and Hereticks And with this do but compare their professed principles That the publick judgement Civil and Ecclesiastical belongs only to publick persons and not to private men And this will go very far towards a perswasion of the lawfulness of this Subscription which in the judgement of our Superiours is so necessary as to that very thing which we our selves would have to be done Again 2. Sect. 71 Here is nothing urged against this Subscription that speaks the particulars of the Liturgy and Ceremonies materially or manifestly evil but only that there are some controverted passages about them Now in such things how much may we yield for peace sake when if nothing be required that is materially evil or manifestly against Gods Word it is certain we cannot sin in subscribing But it is not certain we should not sin in refusing yea it is certain we should sin in disobeying an established Law where that Law is not contrary to the Law of God And that is all that we subscribe not that it is the best that may be framed but that it is good or not contrary to the holy Word and may lawfully be used And what may lawfully be used we may lawfully promise to use But of this more hereafter 3. Sect. 72 Let me adde one consideration more There cannot I think be produced any settled or established Church or any established order in a Christian Common-wealth where some subscription or engagement is not required of all those who are admitted to any publick office or imployment in it Yea I suppose it may be made appear also that the things required by others are not of lesse but matter of more dispute and doubt among learned and conscientious men than these or any of these are which are required of us Look into the Dutch Churches may any be admitted among them to the exercise of a publick ministery who will not subscribe or which is equivalent expressely own the Decisions of the Synod of Dort against the Remonstrants And those points I am sure are an higher controversie a matter of much more doubt among learned and conscientious men than any of ours wherein had our Church decided either way and required our subscription to it it would have unavoidably proved a matter of perpetual Schism as we may justly deem to the worlds end Sect. 73 But to go no further than our own time and place It cannot be forgotten nor may it be denied That even then when the Presbyterial Government was erected by the Ordinance of the two Houses of Parliament the Covenant was really made a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Shibboleth to distinguish parties to omit how it was a snare too to many conscientious men and so only used for it is too manifestly known particularly at Cambridge it was tendered to none but those whom they suspected and had a mind to eject out of their places none could be ordained nor admitted into a living unless he did subscribe it and solemnly swear the Extirpation of the established Episcopacy were he otherwise in Doctrine never so Orthodox and in holy life never so exemplary nor indeed keep that living whereof he was legally possessed How many I say not scandalous and vicious persons but truly learned able faithful orthodox holy men were ejected and sequestred only for refusing that Covenant and conscientiously keeping close to their Oaths of Allegiance and Supremacy not to speak of the latter times wherein the Usurpations Tyrannies and Extravagances of men ran up to the height of Enmity against the Church and Ministery Sect. 74 Now Brethren let me beseech you lay your hands upon your hearts Might you require Subscription then to your Establishments And is it sin in our Governours now to require the like to theirs yea not theirs only but of this Church and Kingdom ever since the Reformation Is the established Episcopacy a matter of controversie now and was it not so then Or are those only who oppose it learned and conscientious godly men and those only who are for it men of no learning conscience or godliness Was it lawful for you to require a Subscription to one side of the controversie which you judged right and is it not lawful for them to require the same to that part which they judge so yea is it not much more legal in them who require it by the Authority of an established Law than in those who had no such Authority In a word was it by you accounted lawful that men for the liberty of exercise of their publick Ministery should not only subscribe but swear to endeavour the extirpation of the Prelacy of England which was never proved unlawful to submit to though some have judged it so to exercise a business which those who were put upon Covenanting had no call to act in an established Government by a known
Law of full Authority and this Covenant imposed by those whose Authority as to such a thing is justly questioned and expresly against the Royal Assent which is essential to a Law of England And can it with any shadow of Reason be denied to be lawful to subscribe to that Government which was established of Old and is restored and re-established now by unquestionable and the Soveraign Authority and when we are only required obedience not to condemn all other Forms but only to acknowledge this and this also as good and lawful and agreeable to the Word of God Let but men seriously make these reflections in their unprejudiced thoughts and give an impartial judgment and they will see no worse conditions required of them than they themselves did sometimes put upon their Brethren and nothing required which is in it self evil but what may lawfully be submitted to without sin yea and ought to be submitted to rather than violate the Peace or make a Schism and Division in the Church Sect. 75 2. Having dispatched this matter of Ordination the remaining difficulty is about the matter of Re-ordination The matter of Re-ordination stated and cleared This is accounted a thing unsufferable that those who were ordained and received a Commission to the Evangelical Ministry must now be forced in effect to deny that Ministry so received and take it up again from the hands of the Bishop But In answer to this Scruple I say Sect. 76 1. It will be granted that this is a question that hath not been much disputed and the examples of the practice are rare in the Church There are said to be some Ancient Canons which deny and forbid it And one of those called the Apostles Canons confessedly later than the Apostles whose names they bear decreeth That (a) Si quis Episcopus aut Presbyter aut Diaconus secundam ab aliquâ— ordinationem susceperit deponitor tam ipse qui ipsum ordinarit Can. Ap. 67. Both the Re-ordainer and the Re-ordained shall be deposed I know also there is a common Saw in the Romish Church in that old Fryers verse or thing like a verse Bis (b) B. Baptismus O. Ordo C. Confirmatio BOC non dantur sed (c) E. Eucharistia M. Matrimonium P. Pâ—nitentia U. Unctio extrema EMPV reiterantur The Fathers in the Trent Conventicle anathematizing all that shall deny the indelible character imprinted by those three of their Sacraments Baptism Orders and Confirmation which they deny therefore to be reiterated But what this indelible character is they have not told us nor do we find where the Scriptures mention it nor is it that I know of such reckoning among Protestants But though these deny it yet can any thing hence be an Argument to prove it unlawful to submit to it Those who herein dissent will not think themselves bound in other things to be tyed up either by those Apostolical Canons or those other Councils in the business of Episcopacy and why then obliged in this which they determine with no more Authority And much less are we to be swayed by the Popish decisions who acknowledge neither their Authority nor understand their indelible character especially considering Sect. 77 2. That this is not a thing so strange or new in some Protestant Churches a learned man (d) Humph. of Reordin Sect. 2. p. 22. who it seems hath studied this point for the satisfaction of his own conscience as to his own practice doth furnish us with these two Testimonies for the Books I confess I have not by me to examine one of Chemnitius who saith (e) Chemnit Exam. Conc. Trid. de Charactere Quod Baptismus non sit iterandus de magna re agitur Pactum gratia in illo nobiscum Deus in it Illud vero quod Baptismè proprium est ut se noniterctur ad suos oâ—dines transtulerunt That Baptism is not to be repeated is a thing of weight because in that God enters into a Covenant of grace with us But what is proper to Baptism viz. That it may not be reiterated They i. e. the Trent Fathers for which he blames them have transferred to their own orders too Surely if this denial of iteration of orders be blameable in the Papists as in that learned mans judgment it is it cannot be blamed in us to allow it unless to deny and allow be the same thing The other is Dr. Baldwin that learned Professor at Wittenberg giving his judgment in this case which he putteth thus viz. Whether a man ordained by the Papists may be ordained again by us In his answer he maintains the no necessity but clearly alloweth the lawfulness of it (f) Baldvin de Casib Consc l. 4 c. 6. cas 6. Quod siquis existimet se tranquilliùs suo in nostris Ecclesiis offic o persungi posse si etiam nostris ritibis ad sacro-sanctum ministerium utatur nibil obstat quin ordinationem 〈◊〉 nostris accipere possit nec enim cadem est ratio Ordinationis ac Baptismi qui iterari non potest â—ecenim Sacramentum est Ecclesia illa autem externus tantum ritâ—â— If any man saith he think that he can with more tranquility or freedom perform his office and duty in our Churches if also he use our Rites i. e. enter our way into the Sacred Ministry nothing hindereth but that he may also receive Ordination from ours for there is not the same reason of Ordination as of Baptism which may not be iterated for this is a Sacrament that only an external Rite of the Church Sect. 78 3. That the former Bishops of England were against a Re-ordination is confessed but withal it must be acknowledged that the case with them and among us now is far different The question then was concerning the admission and reception of those who had received Orders in Forraign Churches of the Presbyterian way as the Scottish Dutch or French for several instances may be given of some of them received and admitted into English livings and preferments The question was Whether these being ordained only by Presbyteries the Churches from whence they came having no Bishops they should be re-ordained here before they should be admitted to English livings who had an Episcopacy over them In this case they concluded in the Negative and that charitably and like Christians for in those Churches which had no Bishop an indispensable necessity lieth upon all that will be ordained to receive their orders in the way that is current among them or they must have none And I never heard of any of our Church that did upon that account pronounce their Ordination null or their Ministry void but did acknowledge it though not so regular as they judged it should be yet valid being done (g) Si Orthodoxi Presbyteri ne pereat Ecclesia alios Presbyteros cogantâ—â— ordinare ego non ausim bujusmodi ordinationes pronunciare irritas Daven Determ Quaest 42. If the
and begging repentance and remission some confessions of weaknesse blindnesse infidelity and praying for strength illumination and faith Prayers for temporal spiritual and eternal blessings And are not all these the subjects of the promises and commands of God and by consequence the matter of them according to Gods will it will be too long to insist upon particulars Sect. 5 Onely let it be confidered that those Reverend Divines of the Presbyterian perswasion among all their exceptions to our present Forme have not in any one charged this book with matter of impiety or material evil in the substance of it or in any thing which concernes the Prayers and Formes of publick administrations and to the Rites and Ceremonies I shall give my thoughts hereafter so as the use of them should involve any one in sin Yea to the contrary they have these expressions [a] Account of all Proceed p. 1. We have an high and honourable esteem of those godly and learned Bishops and others who were the first compilers of the publick Liturgy and do look upon it as an excellent and worthy work for that time if excellent and worthy then it cannot be sinful now Again [b] ibid. p. 11. at the conclusion of the sâ—veral exceptions The things themselves viz. there excepted against and desired to be removed not being of the foundation of Religion nor the essentials of publick worship If so then certainly much may be complyed with and conformed to in matters of circumstance wherein there is no danger for the main and these not being essentials of worship they are not contrary to that prohibition Deut. 12.32 so much urged for Peace sake and in obedience to those in Authority And again [c] ibid. p. 32. at the conclusion of the particul exceptions We have not the least thought of depraving or reproaching the Book of Common Prayer Then certainly they charge it not with any matter of impiety or such thing as is unlawful to be used in the publick worship for that were a just reproach enough Sect. 6 The truth is there are reckoned many expressions which are conceived to need amendment or possibly to want a favourable construction or that might be expressed better But all this amounteth not nor are they by them urged to that purpose to a proof that they are evil or that it is unlawful to use them it onely obligeth us so much to consult the honour and peace of the Church as to put that just interpretation upon them and since they are not evil in themselves but may be used without sin to obey the commands of our proper Governours in the use of them our conceptions that we could do better do not free us at all from obeying the the Law which commandeth the use of these whereby yet we are not so tyed up but that at some times as in the Pulpit before Sermon we are left to the liberty of our conceived Prayers also But to clear this matter more distinctly Sect. 7 There are indeed many exceptions given in which from the number of them make a great noise in the world and many extend them further than those Brethren did intend or offer them for They used them onely as arguments for an emendation to satisfie the scruples of some who could either not at all or bardly comply with the use of them and as a meanes in their thoughts to promote peace and unity But others presently conclude them of such a nature as to make the use of the Book utterly unlawful and begin to think some strange horrid thing imposed upon them I shall take a view of the most material objections and it will soon appear that there is nothing charged upon this book of so dire an aspect as to make Ministers afraid of it or judge it unlawful to use it or people to hear it Sect. 8 The exceptions are many and numerous and people that hear of so many presently think them all of a nature that any one of them is able to damne the book but especially when such a [d] Vt quae nou prosunt singula juncta juvent multitude of enormities are charged upon it they are too willing to believe it guilty Whereas those Brethren confesse them to be of a [e] Account of Proc. p. 11. various nature For some they grant are of inferiour consiaeration verbal rather than material then sure I am these are not sit Subjects of contention we may use them notwithstanding and should be guilty of a very great transgression if we should disobey an established law and break the Peace of the Church for matters of no higher consideration then which are onely verbal Sect. 9 Against others they plead but as dubious and disputable as not having a clear foundation in the Scripture for their warrant For such things if they have not clear Scripture for their particular warrant nor is this alwayes necessary in many cases a general warrant is sufficient yet if there be not evidence of Scripture to prove them unlawful in such a case to me Statuta Majorum prolege tenenda The practice of our Fathers and the commands of our Superiours the establishments of our own Church must be a law and are warrant enough For if they are dubious it is not certain we should sin in the use of them but it is certain we should sin against an [f] Rom. 13.2 ordinance of God in disobeying the lawes of our Superiours which are not against the law of God Our Brethren confesse [g] Due account to his Majesty p. 4. that publick judgements belong to publick persons and if in any thing then without doubt in such dubious matters and that no man is to exalt his own understanding above its worth and office nor erroneously pretend Gods law against the just command of his superiours nor the doing of his duty to be sin Sect. 10 But some things they say there be that seem to be corrupt and to carry in them a repugnancy to the Rule of the Gospel to which I say 1. If there be indeed such real corruptions I know none that pleadeth for them none do I know but would have such reformed and not submitted to all conscientiously agreeing to that Apostolical Maxime [h] Act. 5.29 It is better to obey God than men But then let those who disobey be sure of their hand that these things wherein they obey not be really such as is pretended not seeming onely but really corrupt and repuguant to the Holy Rule Sect. 11 2. Note that nothing is said to be corrupt or indeed to carry such a repugnancy but onely that some things SEEM to be and to do so Now though such an apparency may be an argument and so onely they used it to plead for an alteration and doth justly require such amendment where there would not follow in the Church a greater mischief by a change then there is inconvenience in the non-alteration or could be good
this exception adding in the close this Let men with whom we have to do in this case but promise us their love in the truth and we dare promise their [n] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 13.5 love will have much patience Thus much for the version of this They were not Obedient in the Old and not Disobedient in the New 2. To the other in the next Psalme in the Old Translation Psal 106.30 considered Phinehas prayed in the New executed judgement wherein they are said to be contrary this learned man proceeds to answer thus 1. Might not Phinehas do both pray and execute judgement These be divers things but not contraries Paul Baptizeth and Paul Preacheth the same person but a several action several not contrary But doth this translation He stood up and prayed deny that he executed judgement Admit this kind of argument viz. that diversity of reading implieth a contrary story we may shew our love in easie crediting them that say so but then we follow not the truth as it doth become us For those places [o] Psal 40.6 Mine ears hast thou pierced and [p] Hebr. 10 5. A body hast thou prepared me do seem as unlike yet they speak both of the same person and action So He (q) Isay 28.16 that believeth shall not make hast in the Prophet and (r) Rom. 10.11 He that believeth shall not be ashamed in the Apostles have more odds in shew than that which here offends our Brethren but they are a looking-glasse to see mans infirmity how it pretends truth but intends not love The Prophet and the Apostles well agree notwithstanding the diversity of words for he that beleiveth makes no more hast then good speed and therefore is not ashamed a figurative speech Metonyâ—â— effecti because hasty men are disappointed and men disappointed are ashamed In Osee it is said that (s) Hos 12.4 Jacob had power of the Angel and prevailed He wept and made supplication but the History (t) Genes 32.28 hath no such words as He wept or prayed what then yet might he do all these and no contrariety in the action Obj. But the word signifies He executed judgement 2. Sol. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prayer is derived and it may seem the Translatour read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which Conjugation it is rendred prayed having the same letters the same points the same accent in the History of Abraham and Abimelech (u) Genes 20.17 Then Abraham prayed unto God neither are we alone in this Translation The Targum and Chaldee Paraphr is He prayed the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He offered up Sacrifice And since it was an action so pleasing to God we do injury not to think he prayed when he did apply himself to this work since every thing yea executing judgement is sanctified by prayer Now the word bearing so other Translations Chaldee and Greek rendring so as we condemn not others so neither have they cause to condemn us Is it Heretical or an occasion of danger either way interpreted [x] Qui bene operatur bene orat Glos Ordin He that is well employed prayeth well and Prayer it is that sanctifieth every duty of our calling so as Prayer excludes not executing of judgement nor doth this exclude that How then are these Translations made enemies that in this holy businesse have so kind an eye each to other as [y] Exod. 25.20 Cherub towards Cherub and both looking towards the Propitiatory Inst But the Holy Ghost meant only one of these Repl. 3. But which is that one that you mean what assurance of that why not that which I mean the words bearing both why shall we say but one In this case S. Austin his counsel may well be followed (z) Cum alias dixerit hoc sensit quod ego alius imo illud quod ego religiosius arbitor dicere cur non â—trumque verum Aug. Conf. l. 12. c. 31. When one shall say the Holy Ghost meant as I do and another as I do I think it a more religious speech to say why not rather both if both be true yea if a third or a fourth (a) Cur non illa â—mnia vidisse tredatur per quem unus Deus sacrâ—s literds vera diversa visuris multorum sensibus temperavit ibid. And if any man seeth any other truth in these words why should not he be thought to see them all by whom one God hath tempered the holy Scriptures with senses of many things for them that see many true things and yet divers What himself would do in such a case that Father setteth down rather keeping himself to the liberty of the Word then any way either to imprison it or the riches of Observation that arises from it And in another place he sheweth what inconvenience cometh by this straight course [b] Si qua scripta divina legerimus qua possint salva fide imbuimur aliis atque aliis pâ—rere sententiis in nulla earum nos praecipiti affirmatione ita projiciamus c. August de Genes ad lit lib. 3. cap. 18. If we shall saith he read any divine Writings which may obey divers interpretations without danger to the Faith I advise that we be not headlong in the affirming but one excluding the rest least afterwards the truth being more exactly discussed may be found to overthrow it quite and so we strive (c) Non pro sententia Divina nostrarum Scripturarum sed pro dimicantes ibid. not for the sentence of Holy Scripture but for our own interpretation contending that to be Scripture which is but our private opinion whereas we should seek that to be ours which is the Holy Scriptures So far this Author and I hope the Reader will not be much troubled at the transcribing of this which may give much light to the matter in hand for really were these things seriously considered by men who sincerely minded as the truth so peace and love this translation of the Psalms would be no such stumbling block in the way of our peace nor matter of any such contention among us Sect. 12 5. Let me add one thing more as to this Translation which it deemed to be not so genuine because not exactly agreeable in many passages to the Original Hebrew In many places this Version seems to follow the Greek Septuagint which hath been always received among the learned in the Church with high veneration and esteemed next to the sacred Text And sure I am if the Apostles yea Christ himself might as they did use that and cite those Texts which they made use of from the old Testament in their preachings and writings not from the Hebrew but the Greek Text as those 72. it can be no crime in our Church to follow their example Yea and if that be true which Isaac Vossius labours and not without appearance of
10. Sect. 35 And as little matter of exception can I see in the last mentioned by our Brethren which is the Collect for Michaelmasse day which is this Everlasting God Collect for Michaelmasse day who hast ordained and constituted the services of all Angels and men in a wonderful order mercifully grant that they which alwayes do thee service in heaven may by thy appointment succour and defend us on earth through Jesus Christ our Lord. Now to clear this 1. Answ Sect. 36. That the Angels are by the Creator who is the God of order and not of confusion and who framed the whole creation in an admirable and beautiful order established also in an order cannot be questioned and that this order is wonderful must be acknowledged by us who neither know nor can yet understand what those (c) Colos 1.16 Rom. 8.38 Thrones Dominions Principalities and powers particularly are which speak the several degrees and dignities of the Angelical creatures Sect. 37 2. And that we pray that they may by Gods appointment defend and succour us on earth is no more than in the Scriptures we find them often appointed to do and promised that they shall do We read expressely it is their office (d) Hebr. 1.14 to be ministring spirits sent forth to minister to such as shall be heirs of salvation Several wayes do we read and it is acknowledged that they have and do minister to the Saints Not to mention their presence in our assemblies beholding the Decency and Order of Men and Women in their solemn services as the (e) 1 Cor. 11.10 Apostle seems to intimate nor their (f) Luk. 15.7 10. rejoycing at our repentance and with delight and complacence (g) 1 Pet. 1.12 stooping down to behold the things prepared through Christ for us If we acknowledge as we must and by sad experience we too often find that the evil Angels the Devil by his suggestions can and doth work upon the soul to provoke us to sin we must also acknowledge an equal power in the Angels of God to stir up our affections to direct us in the truth and acquaint us with the Divine Will We often find them coming and going upon one message or other teaching men That they (h) Rev. 19 10. 22.9 will not be worshipped because they are our fellow-servants and that God only is to be adored These we find directing (i) Acts 8.26 Philip to the Eunuch to teach and instruct him (k) Act. 10.3 Cornelius to Peter to be taught and instructed by him (i) Per Angeles preces nostras offerri ad Deum Zanch. de Relig. l. 1. cap. 13. p. 297. They are Messengers to carry our prayers to God even in the judgement of no mean persons but known opposers of Superstition and Popery such as Zanchy who telleth us that by the Angels our prayers are offered up to God and being heard are returned to us Such as Peter Martyr (k) Pet Martyr in Genes c. 32. who saith that The Angels offer up prayers not to teach God as if he knew not but that themselves may know whereabout they are sent And Beza (l) Bez. in Apocal cap. 8. v. 3. Scimus Angelorum Ministerium sanctis in bâcvitâ de gentibus esse destinatum Hebr. 1.14 Haes causa est c. We know saith he that the Ministery of Angels is appointed to the Saints while they live here not that they should be worshipped as Gods but that according to the Will of God they should help us by their service as we may understand by many places of Scripture This is the reason why John in the Vision learned that the Prayers of the Saints in this world who daily offer up those pure sacrifices are offered up to God by the Ministery of Angels But indeed he adds What this Ministery of theirs is it is a Quis novit We cannot define Mediators they are not (m) See Aug. de Trinit 13.15 nor may we pray unto them for there is (n) 1 Tim. 2.5 one only Mediator between God and man the Man Christ Jesus Nor do they offer up our prayers in their own name nor upon any Merit of their own but in and by Christ the only Mediator they may And that they bring back answers from God to the Prayers of men the Scriptures have recorded several instances as (o) Dan. 9.21 10.10 to Daniel (p) Luk. 1.11 13. Zechary and (q) Acts 10.3 4. Cornelius c. As for Temporal deliverances external succour and defence we have many examples as of (r) Gen. 19. Lot by two Angels delivered from Sodom and sent to Zoar (s) Gen. 16.7 9 10. Hagar in the Wilderness comforted by an Angel and advised (t) 1 Kings 19.4 9. Elisah succoured by an Angel providing him bread and water in the strength of which he was enabled to travel forty dayes when before he was even weary of his life Why should I adde more particulars when David hath clearly assured us of this in general to all Saints (u) Psal 34.7 The Angel of the Lord excampeth about them that fear him and delivereth them So that even in a literal sense they may in this case be said to be as in another the Apostle (x) 1 Pet. 1 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith they are kept as in a Garison secure by a guard of Angels the Heavenly Hoast pitching their Tents and keeping Centry about them for these are the Hoast of God used for the protection of his Church even (y) Psal 68 17. Thousands of Angels Such was the Guard afforded to (z) 2 Kings 6.17 Elisha when the Syrian Army was sent to apprehend him at Dothan The Mountains being then full of Chariots and Horsemen of fire round about him And it is the Promise of God that they shall do so (a) Psal 91.9 10 11 12. When thou makest the Lord thy refuge and the most High thy habitation there shall no evil befall thee for he shall give his Angels charge over thee and they shall keep thee in all thy wayes they shall bear thee up in their hands Sect. 38 Having now such Scripture-evidences and the Saints experiences of succour and defence by the Angels Ministery I cannot apprehend any shadow of reason why we may not pray that They who do alwayes service to God in Heaven may also succour and defend us on earth And this being the Subject of the Promise of God without dispute may be the matter of our Prayers to God Sect. 39 Thus have I given an account of the most Material and I think all the Considerable Exceptions taken to the established Liturgy for so much as concerns the prayers and forms of Publick administrations which though our Brethren might judge rational pleas for some alterations in reference to the Publick establishment yet there really appears nothing in them nor were they so urged as such things so
2 3 4 5. If there be any consolation in Christ if any comfort of love if any fellowship of the Spirit if any bowels and mercies Fulfill ye my joy that ye be like minded one towards another having the same love being of one accord of one mind Let nothing be done through strife or vain-glory but in lowlinesse of mind let each esteem other better than himselfe Looke not every man on his own things but every man also to the things of others And as the summe of all which doth indeed comprise all let the same mind be in you that was also in Christ Jesus And I am confident we should answer this call of our Mother § 11. and do our parts and our Peace would be sufficiently secured if we would every one in our places seriously and conscientiously set our selves to performe these following duties 1. § 12 If we conscionably study the reall inte rest of Rligion and set our selves sincerely to the Practice of piety and Holynesse O let it be our endeavours to keep up the fear of God in our hearts and to shew forth in our lives a good conversation such as indeed o Phil. 1.27 becometh the Gospell of Christ This is the only ready way to Peace p Isa 57.21 there is no Peace saith my God to the wicked They have no Peace with God they have no true Peace with men either with the Righteous or among themselves For indeed how can men have Peace when by their delight in sin they make God who onely is the God and fountaine of Peace an enemie O how happy should we be how peaceable would our communion be if we despising all disputes about externall circumstances did all strive with an holy emulation by the practice of Repentance Faith Holynesse Humility Obedience Justice Sobriety Charity c. who should get first into Heaven and by an holy kind of q Mat. 11.12 Luk. 13.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 violence presse and crowd in at that straight gate Really did we cordially make this our businesse we should find our businesse so much this worke so great that we should find no time to busie our selves in these fruitlesse contentions But alas this is our misery our sin and shame that the r by-matters of circumstance and order we labour in and contend about as if they were our principall works but the practice of Piety and that great businesse of ſ Phil. 2.12 working out our own salvation with fear and trembling which should be the chiefe businesse of our lives we put off or slightly go over it as if it were none or no very great part of our businesse But let us awake and arise to our work follow Piety and ye shall find Peace 2. § 13 If we give not up our selves our judgment Reasons and consciences to the interest of a party but wholly to the rule and guidance of the Sacred Oracles the word of God It is almost incredible what an affection for a party can do and what influence it hath upon the soul both as to matters of Belief and practice even against the arguments of the clearest reason and the just dictates of conscience it self This was it that made the Jesuite t Mal donat in Joh. 6.62 reject that interpretation of a Text in Saint John which was Saint Austins and which himself confessed the best and most probable and to preferre a new singular sence of his own before it Why Because he did indeed judge it the truest No but to maintaine his side because it was more contrary and repugnant to the sence of the Calvinists So it is in practice also when men have espoused a party they consider not what is really true just honest good but what those account so to whom they resolve to adhere and follow and what is most differing from the sence of that party whom they oppose this they will maintaine whatsoever come of it be it never so contary to the light of reason or the convictions of their own judgement O let us sincerely study the word of God conscionably order our selves by that rule and as the Apostle saith in another case not have the Faith of Christ with respect of persons Let us not make the being of a side or the joyning with a party but only the constant practice of obedience to the commands of the Gospell the charecter of a Godly man and doubt not but we shall live in love as becommeth the Gospell 3. § 14 If we understand and consider how to distinguish things that differ how to make a difference between things propounded to us for belief or practice that we be neither over-heated by a preposterous zeal nor too remisse in a loathed lukewarmnesse but that we may judiciously discerne where to be zealous and fervent and where to exercise an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Christian moderation In the Foundations of Faith the substantials of Religion the Fundamentals of Christianity the rule is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 u Jude 4. contend earnestly for the Faith which was once delivered to the Saints x Reve. 3.19 be zealous In such a case as this Saint Paule y Gal. 2.5 would not give place no not for an hour But in this be sure of your hand call not your own opinions such essentials We must not indeed be ambitious of peace with men when if we have it we must forsake the Faith of God yet be sure the matter of your contendings be such as may be put in the ballance against and weigh down all advatages of externall peace For in Circumstances Rites Order c. in some doctrines not of the Foundation God commands us moderation and mutuall forbearance Of particular private persons saith Ball z Ball Triall of separat c. 9. p. 179. A partiall Rigid irregular adhering to some branches of holy Doctrine hath been no lesse pernicious to themselves than troublesome to others For the fond admiration of their zeal and forwardnesse in this one particular breedeth neglect of Christian watchfullnesse and uniforme walking with God disregard of Gods ordinances and of the good they might get thereby disesteem and contempt of others who will not comply in the same way and what can follow hereupon but contentions and jarres evill surmisings censurings and uncharitablenesse rentes and divisions in the Church A zeal in such a case as this is like fire out of the chimney nor for the profit but for the destruction of the house if not soon quenched It must be confessed it would be ill done of our superiours and an errour in Government to lay the peace of the Church upon things of inconsiderable import he that strikes fiercely said a judicious a Dr. Jackson of the Church as I find him cited by Ball. Divine at feathers with his spirituall sword doth alwaies either wound himself or wrest his arme But though this be granted an error in the managing of power and