which must therefore be unlawful according to this Argument because prescribed by no Apostle in the Holy Scriptures This is a business which if it were necessary would be equally necessary to all Ages Ob. 2. Ibid. and parts of the Catholick Church and therefore it cannot be necessary but it must be the matter of an universal law now God hath made no such law in Scripture and so Scripture sufficiency as the Catholick Rule of faith and universal obedience is utterly overthrown Answer The Answers given to the first objection do also manifestly shew the vanity of this for may it not as well be said of the Festivities of the Apostles and first Martyrs of the Church as of the feast of Christmas the Ascension of our Lord c. That If they are necessary to be observed they must be necessary to all Ages that God in Scripture hath made no law concerning them c. May it not as well be said that if Publick Assemblies are necessary to be set apart now that if any unprescribed forms of Prayer are necessary to be used now or any words in Scripture not prescribed in consecration or celebration of the Sacraments that if standing on the Lords day in time of Prayer if Stationary days if the Penitential Discipline observed in the Primitive Church were necessary in any Age or part of the Church they must be necessary in all Ages and parts of the Catholick Church and that God hath in Scripture made no laws concerning them and so Scripture sufficiency is and was by the observation of them overthrown 2ly Tho we do judge the observation of these Festivals expedient yet we by no means hold it necessary not by necessity of precept for we pretend not to any precept of this kind not as a necessary means for we acknowledge God may be duly praised and Worshipped and magnified for the mercies we then celebrate on other days and therefore we confess that * Non putandum Ecclesiam Christianam aliquancessitate astringi ad obser vationem immotam festorum dierum sed statuendum dies hosee humanâ authoritateconstitutos eddem posse tolli mutari c. Dav. in Coloss 2. v. 16. if the Church thinks fit she may leave all men to their liberty in the observing or not observing of these days only we add that sure the General Rule of doing all things for edification will warrant her appointment of them for the forementioned ends as well as the appointment of a lecture-Lecture-day or of a Sermon before the Assizes God himself hath appointed a day for the same purposes as these are pretended for Ob. 3. Ibid. for the Lords day is to commemorate the Resurrection as the great triumphant act of the Redeemer implying all the Rest of his works so that tho it be principally for the resurrection above any single work of Christ yet also for all the work of Redemption and the whole is on that day to be commemorated with Holy joy and praise now when God himself hath set apart one day in every week to commemorate the whole work of Redemption it seems an accusing of his Institutions of insufficiency to come after him to mend them and say we must have an Anniversary day for this or that part of the work Answer 1. That God did institute the Lords day for the particular Commemoration of the whole work of the Redemption is Gratis dictum what Scripture or what declaration of Any Father of the Church saith so 2ly This Argument makes it unlawful to set up a lecture upon any day but the Lords day for that day being appointed for publick reading and hearing of Gods Holy word for men to set up another day for that end is to accuse his institutions of insufficiency 3ly This Argument condemns the universal Church of Christ from the Apostles days for they did then observe the feast of Easter and so tho God had set apart a weekly Commemoration of the resurrection of our Lord they did come after him and observe an Anniversary day for the same thing and so according to this way of Arguing did more apparently accuse his institutions of insufficiency 4ly This objection seems to accuse the wisdom of Gods own institutions for tho the Jewish Sabbath was instituted with a peculiar respect to their deliverance out of Aegypt Deut. 5.15 yet for that mercy which was far inferior to those which Christians do enjoy by our Lords Birth his Death his Resurrection and Ascension he required other solemnities to be observed yearly viz. The great feast of the Passover why therefore may not the wisdom of the Church in imitation of this pattern besides the Lords day weekly set apart for celebrating the work of our Redemption require other solemnities to be observed yearly for a peculiar Commemoration of the most Signal parts of that Redemption Obj. 4 The fourth Commandment being one of the Decalogue seems to be of so High a nature that man must not presume to make the like Ibid. but it seems a doing the same or of like nature to what God hath done in the fourth Commandment if any man will make a necessary stated Holy day to the universal Church Answer 1. Who goes about to make a Necessary stated Holy day to the Universal Church sure none besides the Church of Rome pretendeth to give laws unto her But what the Universal Church hath thought fit to observe I hope our Church may prudently comply with and call upon her Children so to do 2ly Is not this done as much by the stated Festivals which you allow of as by those you do condemn was it not done as much by appointing the feast of Purim to be observed yearly and by ordaining that these days should be remembred and kept throughout every Generation Esth 9.27 28. every Family every Province and every City and that these days of Purim should not fail from among the Jews nor the memorial of them perish from their seed was it not done as much by the whole Congregation of Israel when they ordained that the days of the Dedication of the Altar should be observed from year to year by the space of eight days And yet neither our Lord 1 Macc. 4.59 nor any of the Prophets charged them with violation of the 4th Commandment on that account or with presuming to do the like to that which God had done in the institution of it Object 5 Where there is no law sure we are there is no transgression but there is no law of God Commanding Christmas or other Holy-days therefore there is no trangression in not keeping them But then it is not sure that there is no transgression in keeping them therefore the surer side is to be taken Answer 1. That this Argument plainly destroys his former grant of the expedience of observing and enjoyning other Holy-days for which no law of God commanding them can be produced 2ly That this Argument may be retorted thus
THE Protestant Reconciler PART II. Earnestly perswading the DISSENTING LAITY To joyn in FULL COMMUNION WITH THE Church of England And Answering all the Objections of the Non-Conformists against the Lawfulness of their Submission unto the Rites and Constitutions of that CHURCH By a Well-wisher to the Churches Peace and a Lamenter of Her Sad Divisions Anglicanam Ego Ecclesiam exoticis pravis superflitiosis cultibus erroribusque aut impiis aut periculosis egregiè ex scripturarum coelestium norma purgatam tot támque illustribus Martyriis probatam pietate in Deum in homines Charitate laudatissimisque bonorum operum exemplis abundantem laetissimo doctissimorum ac sapientissimorâ—m virorum preventu jam à Reformationis principio ad hodierna usque tempora florentem equidem es quo debui loco habui hactenus ac dum vivam habebo ejus nomen honos laudes semper apud me manebunt Dallaeus de cultibus Religiosis Latinorum part 2. l. 2. cap. 1. p. 97 98. LONDON Printed for Awnsham Churchil at the Black-Swan near Amen-Corner 1683. THE PREFACE TO THE Dissenting Laity The Contents of the PREFACE Six Arguments from the Book called the Protestant Reconciler to perswade the Dissenting Laity to submit to the conditions of Communion required of them by the Church of England viz. 1. That they stand bound to do what lawfully they may in order to it and that nothing unlawful is required of them § 1.2 Because they are to do to their Superiors as in like case they would be dealt with § 2.3 From the liberty they take of changing a Ceremony of Christ's own institution § 3.4 Because the mischiefs which will follow on their refusal to submit are greater than those which will ensue on their Conformity § 4.5 From the example of St. Paul § 5.6 From the pernicious nature of Schism § 6. Other Arguments produced 1. From that of the Apostle If any man will be contentious we have no such custom 1 Cor. 11.16 § 7. 2. From his command to give no offence to the Church of God § 8.3 Because God is not the Author of Confusion but of Peace § 9.4 Because he requires the believing Wife not to desert her unbelieving Husband vice versâ because God hath called us to Peace § 10.5 Because were all things left indifferent the Minister must impose in some cases § 11.6 From the power committed to Church Governours and the necessity of submission to it § 12.7 From the sad result of their refusing this submission § 13. Two propositions conducing to this end 1. That no prejudices or scruples of Dissenters can excuse them from the guilt of Schism in separating from us till they have done all that lawfully they can for the removal of them § 14.2 That their imagination that the Magistrate exceeds or else unduly doth exert his power in commanding any thing will not warrant their refusal of Obedience to it § 15. Requests to them who cannot fully comply with us viz. 1. To comply so far as they declare either by words or actions that they lawfully may do it § 16.2 To refrain from censuring reproaching or speaking evil of their Governours in Church or State § 17.3 To abstain carefully from all Rebellious Principles and Practices and to confess ingenuously and heartily renounce what hath been done by men of their perswasions in that kind § 18. Brethren MY hearts desire and prayer to God in your behalf is this That you may fully be united to the Communion of the Church of England And in pursuance of this passionate desire I have composed the following Treatise containing a full Answer to all the scruples obstructing your Communion with us which I could meet with in the writings of our Dissenting Brethren And let me O my Friends entreat you by the love of God and your own souls of the Church of Christ which is his body and of her union peace edification by your concern for Christian Religion in the general and for the Protestant Religion in particular which I hope is very great by all the motives which Christianity affords to love peace unity by all the blessings it doth promise to the promoters and all the dreadful evils it doth threaten to the disturbers of them by the sad experience you have had already of the most fatal consequences of our Divisions and by your present fears of a more dreadful issue of them lastly by all that you are like to suffer in your souls and bodies by refractory persisting in your Separation let me I say beseech you on my bended knees by all these weighty motives to lay to heart what I have offered in this Book and in this Preface shall farther offer to engage you to conform and seriously to consider of it and act according to the convictions it may minister unto you as you will Answer your neglect to do so at the great and terrible day of the Lord. Now the considerations I would humbly offer to you are either 1. Such as are proper to induce you to the desired Conformity or 2. Such as may tend to keep you peaceable and conscientious though you do not Conform and may preserve you from doing any thing which may reflect on your Religion towards God or Loyalty towards your Soveraign § 1 1. Then to move you to the desired Conformity be pleased seriously to consider what hath been offered in a late Book stiled The Protestant Reconciler to that end In which Book as the Author pleads warmly for an indulgence or mitigation of some lesser things which do obstruct your full Communion with us which nothing but a due sense of the great danger and unsafe condition of your present state could have induced him to do and nothing but his fervent love to souls and his sincere desire of their Salvation can excuse so hath he many passages which seem most strongly to conclude for your desired submission to the injunctions of Superiors For First P. 34 35. He lays down this position That you stand bound in Conscience to do whatsoever lawfully you may for the prevention and removal of our Schisms and the occasions of them and for the healing our Divisions Which is a proposition evident in it self and there confirmed from plain Scripture testimony and the concern we ought to have for Christian Faith the Protestant Religion the welfare of the Nation and for the peace the order the edification of the Church Secondly He adds That nothing can be unlawful which is not by God forbidden 1 John 3.4 sin being the transgression of a Law and the Apostle having told us Rom. 4.15 P. 198. that where there is no Law there is no transgression whence he infers That Dissenters cannot satisfie their Consciences in their refusal to obey the commands of their Superiors unless they can shew some plain precept which renders that unlawful to be done by them which is commanded by Superiors And seeing God in Scripture hath enjoined
do it thou shalt not add thereto or diminish from it Hence they infer that no humane Ceremonies or Circumstances of mens devising must be added to what God hath commanded in his Gospel Worship Answ 1 To this I answer That these Words do as much concern Laws made concerning civil and judicial as concerning Sacred Matters and do as much prove that our Superiours may add no Laws to the Laws made by God concerning Civil Matters as that they may make no Laws for Regulation of or ordering any Circumstances of Religious Worship that is they are as good Objections against our Statute-Book as against our Lyturgy The reason is because these words are neither in the 4th nor the 12th Chapter restrained to Acts of Divine Worship but are expresly spoken of all the Statutes and Judgments which the Lord had taught them v. 1. of whatsoever thing God had commanded Deut. 12.32 Answ 2 2ly If by these Precepts the Ceremonies used in the Church of England are condemned then also must the Dissenters from the Church of England be condemned by them for they do many things and they use many Ceremonies in Religious Worship which are no where commanded they sing in stinted Meeter for which they have no Precept or Example in the Word of God they have a Directory for publick Worship containing many precepts or directions no where prescribed in that Word they when they take an Oath do not refuse to lay their hands upon and kiss the Book now all agree that Oaths are Solemn Acts of Divine Worship and know that God no where Commanded these Ceremonial additions to it Moreover when they imposed the Solemn league and Covenant they ordered that it should be taken by the whole Congregation 1st uncovered 2ly standing Ordin of the 2 of Febr. 1643. and 3ly with their right hand lift up and bare now if they notwithstanding the Texts in the objection mentioned might add three uncommanded Ceremonies unto the taking of an Oath which is a Solemn Act of Divine Worship what hinders but that Superiors may do the like in other parts of Divine Worship Answer 3 3ly The Jews themselves never conceived that by these precepts they were restrained from instituting upon occasion sacred Rites or doing many things which circumstantially belonged to Gods Worship for which they had no special Warrant from the Word of God and if we do offend against these Rules by using our Ceremonies in Gods Service even the best and wisest of the Jews did equally offend For what command had Solomon to keep a Feast of Seven days for Dedication of the Temple 1 Kings 8.65 what Command had he for hallowing the middle part of the Court that was before the House of the Lord to offer Burnt offerings Meat offerings and Peace offerings there v. 64. Dr. Ames indeed sayeth that Solomon did this by Divine Authority Fresh suit §. 17 c. p 33◠and instinct of the Holy Ghost to which vain imagination I return the Answer of Agar add thou not unto his Words lest thou be found a liar Prov. 30.6 The Holy Ghost hath in two places given us a full relation of what King Solomon did but not one tittle of any instinct of the Holy Ghost commanding him to do it how then came Dr. Ames to know what no where is revealed and what cannot be known by any Man without a Revelation Is it not wonderful that Men who will believe nothing without express Scripture proof and who so stiffly do contend for the negative Argument from Scripture should themselves thus add to Scriptures 2ly What Warrant had good Hezekiah for continuing a Feast of Unleavened Bread Seven days longer than the time appointed by the Law 2 Chron. 30.23 To this instance Dr. Ames Answers that these Seven other days were not Holy days at all of Institution properly so called but an occasional continuation of free will offerings for that time Fr. Suit p. 317. which might be offered any day of the year without new Holy days To this I Answer 1st That were this so it cannot be denyed but that their observation of other Seven days beside these which were appointed by the Law of Moses was as much adding to the Law of Moses as the imposing of our Ceremonies can be accounted adding to the Law of Christ. 2ly When in the Text we read that they kept the Feast of Unleavened Bread with greatgladness v. 21 and v. 23. that the whole Assembly took Council and kept other Seven days with gladness what reason can any person have to think that the last Seven days should not be Festival or Holy days as well as the first Seven and if they might take Council to keep those other Seven days why might they not have instituted the keeping of them when they didobserve them And 3ly What reason hath Dr. Ames to affirm that they then only offered Freewill offerings rather than such which were accustomed to be offered at the Feast of Unleavened Bread and had been offered in the first Seven days of the Solemnity The descant of other Commentators on the place is this viz. that this was done not to change the ordinance of the Passeover but partly to redeem their defect in not observing it for so many years and partly to detain the People of Israel the longer at Jerusalem that by the Preaching of the Word they might be the better informed and confirmed in the true Religion whence the inference is plainly this that upon such occasions and for such good ends it is commendable to do more than is required provided nothing be done against what is required 3ly Est 9.20 21 22. What Law had Mordecai and Esther for enjoyning the yearly observation of the Feast of Purim to stablish this among them that they should keep the fourteenth day of the month Adar and the fifteenth day of the same yearly as the days wherein the Jews rested from their Enemies and the month which was turned to them from sorrow to joy and from mourning into a good day that they should make them days of Feasting and joy and of sending portions one to another and gifts to the poor Dr. Ames saith here again that if any significant ceremony was here instituted it was by divine direction p. 317. tho neither Scripture nor Josephus mention one tittle of the matter and adds from Dr. Whitaker that forasmuch as this Feast stands approved in Scripture there is no doubt but it was done by Divine Authority tho we read nothing of it in the Scripture Which by the leave of that good Man is a plain begging of the Question 2ly He adds that if Josephus may be believed Joseph Antiq. Jud. l. XI c. 6. p. 382. the Heathen King Artaxerxes was the institutor of that Feast and if so I hope Christian Kings may do as much but this is a vile mistake for in the place cited by him it is expresly said that Mordecai appointed it
p. 316. 3ly He adds that this was a political precept and instituted no new Religious thing besides a circumstance of time Answer Then must our Christian Festivals be so esteemed and therefore ought not to be scrupled or represented as Unlawful 2ly Was it not an addition to these Words of Moses These are the Feasts of the Lord even the Holy Convocations which ye shall proclaim in their seasons Lev. 23.4 3ly can any Man of reason think that a Command to Feast and to Reioyce give Gifts unto the Poor and to send portions one to another is only an institution of a circumstance of time and that these were not ceremonies truly significant of their internal joy and their thanksgiving to the Author of this great deliverance 4ly What Order or Command from God had Judas and his Brethren 1 Maccab. 4.59 with the whole Congregation of Israel to ordain that the days of the Dedication of the Altar should be kept in their season from year to year for the space of Eight days from the Twenty fifth day of the Month Chisleu with Mirth and Gladness And yet Josephus not only tells us that they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Or make a Law that farther Generations should observe this Feast but also call'd it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or light because such happiness shone forth upon them on that day Leight Temple Service p. 188. and their own Rituals inform us that they did light up Candles in all their Houses in signification of the same And notwithstanding all these things our Saviour did not scruple to be present at this very Feast Joh. 10.22 Now to this instance Dr. Ames Answers as before that they as Prophets were led by extraordinary and singular Revelation not to be exemplary therein to us p. 433. not considering that Prophesie had ceased long before and that neither Josephus nor the Book of Macchabees make any mention of this matter 2ly He Answers that it hath always been a Question Ibid. what Feast of Dedication this was Whether that which was appointed by Solomon or in the time of Ezra or that which was appointed by the Macchabees Answer That it was that which by the Macchabees was instituted is evident beyond exception 1. From the time when it was Celebrated for the Text tells us that it was then Winter now the Feast of Dedication instituted by the Macchabees was observed on the Twenty fifth day of the Month Chisleu or December whereas that of Solomon was observed in Autumn in the Month Ethanim that of Ezra in the Spring on the Month Adar 2. Esdr 6.15 We do not find in Scripture or the Jewish Records that there was any Annual Feast appointed to Celebrate the first or second Dedication of the Temple but for the Celebration of this third Dedication of it by the Macchabees we find express Command that it should still be kept from year to year 3 He Answers that we only read that Christ walked in Solomons Porch at this Feast p. 320. which he might do without observing or appoving of this Feast Reply 1. Christ knew this was the time when others did present themselves in that place to observe this Feast since then he also was present in the Temple at this time he did at least according to our Adversaries give them occasion to think he owned that Feast and had Christ then come thither only to Preach he did more then Dissentors will do who dare not Preach on Holy days to the People lest they should seem to countenance the observation of those days 3ly Our Lord did not reprove them at that time for the observing of this Feast whereas had it been vain Worship and teaching for Doctrines the Commandments of Men or had it been a violation of the Law of Moses he who was Zealous for his Fathers House and did so round the Pharisees for these things in this case would not have neglected so to do 4ly He Answers That after Christ had whipt the Buyers and Sellers out of the Temple they came in again and continued their Merchandise there and yet in the mean space our Saviour was often in the Temple without allowance of that their Practise Repl. 1. It doth not appear that Christ was present afterwards when they used this trade for it was chiefly if not only used at the Passover that they who came up to that Feast might be provided of Cattle without bringing them from home now our Saviours zeal against this Prophanation of the Temple was shewed at that time John 2.13 Matt. leightf in v. 5. 21.1 for he came to Jerusalem that very day that the Paschal Lamb was to be taken up 2ly Christ might come into the Temple and not come into that separated place called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which this Merchandise was kept Leighef ibid. this being done in the Court of the Gentiles 3ly Christ having once declared himself against this action at the beginning of his Office his coming afterwards into the Temple where these things were done could not be deemed an allowance of them Lastly Our Saviour expressed this Zeal again at the close of his Office Matt. 21.1 5ly The Altar of Witness built without Command by the two Tribes and half when they went over Jordan to their own Possessions Josh 22.16 31. as a monumental profession of the true God and of his Service was approved of To this instance Dr. p. 327. Ames Replies that he finds it not evident in the Text that it was approved by the High Priest Princes and all the Congregation of Israel Repl. It is expresly said v. 30. that when Phinehas the Priest and the Princes of the Congregation and heads of the thousands of Israel which were with him heard the Words that the Children of Reuben and Gad and of Manasseh had spoken it pleased them or as the Hebrew hath it it was good in their Eyes and v. 31. they say This day we perceive that the Lord is amongst us because ye have not committed this trespass against the Lord and he that cannot perceive in these expressions an allowance of this fact cannot see Wood for Trees 2ly We do not find that God who did continually quarrel with the Jews for Sacrificing in the High Places did ever shew the least dislike of this Altar or Command the pulling of it down which is sufficient evidence that God himself allowed of it 2ly The Doctor adds that this Altar was not in state or use Religious as the Cross is Repl. p. 322. As the Cross is used to testifie to the Church that the person signed with it belongs to the Congregation of the Faithful so was this Altar built to be a Witness that they belonged to the Congregation of Israel and had a portion in the God of Israel v. 27 28. If then the Cross be in state and use Religious upon that account this Altar must be so
〈◊〉 〈◊〉 the Answer or as the word rather signifies the Asking of or concerning a good Conscience 1 Pet. 3.21 For there were always Queries put to the party baptized which Adult persons did Answer themselves and Children by their Representatives In St. Cyprians time Ep. 705.765 we twice find mention of them and that they were observed even by those Hereticks and Schismaticks who separated from the Church Tertullian also expresseth the Custom of using interrogatories concerning the Creed De Pud c. 9. De Bapt. c. 6. â—d â—art c. 3. de spect c. 4. de Corâ—mil cap. 3. l. 7. c. 41. the profession of Christian faith the renouncing the Devil and undertaking the Christian Warfare The Author of the Constitutions saith the same and the fixed use of certain Interrogatories and Answers Euseb Hist Eccl. l. 7. c. 8. is mentioned by Dionysius Alexandrinus as a thing observed in Baptism before his time And truly Baptism being in the nature of the thing a covenant to renounce the Devil and to embrace the Christian faith And 2ly Children being capable of entring into covenant with God as appears by Circumcision and by express Scripture Deut. 29.11 12. And 3ly the Answers of the Sureties being a solemn declaration of that covenant And 4ly they being of good use to mind all present of their own engagement and consequently of their obligation to perform it I judge the custom to be very expedient and prositable 4ly This is sufficient reason to retain the usage of the Ring in Matrimony For 1. It was of very early use in all the Churches of the East and West As for the East Clemens of Alexandria saith Paedag l. 3. cap. 11. p. 245. We give unto our Wives a Ring And for the West 't is mentioned not only by St. Ambrose but by Tertullian also in the third Century Neque annulus de alicujus Idoli honore descendit de Idololatr c. 16. who also Answers the exception made against it as being a corrupt imitation of an Heathen custom by saying that the Wedding Ring did not arise from the Honor given to any Idol 2ly It only is of Humane Institution to be a token and pledge of the covenant made betwixt them which when they look upon may mind them of their obligation to perform the same and is like to the earnest or pledge we give in making of contract Duct Dub. l. 3. c. 4. R. 20 §. 8. p. 327. and so is rather a a Political or Civil than Religious Ceremony as Bishop Taylor-saith That it concerneth not Inferiors to know the Reasons why Superiors do command one thing rather than another Prop. 2. §. 10. but only whether what they do command be not forbidden Because they are obliged in all such cases to obey their Superiors without farther reason These therefore are impertinent and unbecoming Questions Why must we bow at the name of Jesus rather than at the name of Christ or Saviour Why must we stand up at the reading of the Gospel rather than at the reading of the Epistle why must we wear a Surplice rather than a Gown in reading of the publick Service For tho a General Answer may be given to all these Questions viz that the one hath Customarily obtained in the Church as for the other we have no such Custom in doing of the one we comply with the practice of the Church of God and do as in all Churches of the Saints by doing of the other we should innovate yet is this more than we need Answer to these and such like Questians Inferiors being not concerned to know why these things be commanded but only whether they can lawfully obey what is commanded That bodily worship is a thing required both in the old and the New Testament Prop. 3. This outward Worship is enjoyned by the second Commandment which saith of Images and Idols Thou shall not bow down to them nor Worship them forbidding both these acts of outward Worship to be given to false Gods if then this be the Negative part of the Command the Affirmative must be this All Signs of outward Reverence and Worship shall be given to me 2ly Why is it God forbids the giving of these outward Signs of Worship to an Idol Is it not because he is a jealous God and will admit no Rival nor give his honor to another Whence it must follow that all these Signs of outward Worship are due to him and that we rob him of his honor by our neglect to pay them to him as well as by our giving them to any thing besides him And sutably to this Command our Saviour doth inform us that this Worship is still due to God and to him only for being tempted by the Devil to fall down and Worship him he gives this reason why He could not do it Mat. 4.10 because it was said Thou shalt Worship the Lord thy God and him only shalt thou serve Rev. 19.10 And when St. John fell down before the Angel the Angel saith unto him See thou do it not Worship God and St. Paul lets us know that he did bow the knee to God the Father 1 Cor. 6.20 3ly We are enjoyned in the New Testament to Glorify God with our Souls and Bodys now as to Glorify him with our Soul is to perform such actions of our Souls whereby we do acknowledge and express our sense of some of those most Glorious Attributes which render him exceeding excellent and therefore worthy to be glorified even so to Glorify him with our Bodys must be to do those bodily actions whereby we testifie our apprehensions of his Majesty and of his absolute dominion and that we do conceive him worthy of all adoration one to whom every knee should bow 4ly This was the practice of Gods servants throughout all Ages Even before the Law the Patriarchs did from the light of nature tender this Worship to God When Lot beheld the Angel who represented God Gen. 19.2 Gen. 24.26 he bowed his knee to the Ground and so did Abraham Gen. 18.2 Thus did his servant Worship God and when the Children of Israel had heard that the Lord had look'd upon their affliction they bowed their heads Exod. 4.31 and Worshipped this was a thing so constantly performed by them that to bow down is in the Hebrew phrase to Worship We will go yonder and bow down that is will Worship Gen. 22.5 Moreover that we might not think that this was any part of Ceremonial Worship it is enjoyned upon eternal Grounds of Reason Let us bow down before his footstool Psal 99.5 9. for the Lord our God is Holy And doth not Reason tell us that God is more worthy to be reverenced and honored than the chiefest of his creatures and that we have far greater reason because of the vast distance that there is betwixt us and him to come into his presence in an humble manner Sith then we do
may redound unto us from the Observation of these Festivals unto the ends for which they are appointed by the Church now she appointeth them to be employed in hearing of God's Word read and taught in publick Prayers Can. 13. Injunct Q Eliz. 1559. N. 20. in acknowledging our offences to God and amendment of the same in being reconciled to our Neighbours where there hath been displeasure in oft receiving the Communion in visiting the Poor and Sick and using all sober and Godly conversation Which Christian fruits of Piety were they more plentifully brought forth they would sufficiently recommend those times and seasons which gave occasion to them And surely the benefit of such Holy Exercises is so great that the use of particular times appointed for that purpose ought not to be rejected though some men do abuse them to far other ends And if Dissenters have thought fit to appoint weekly Lectures for some of these good ends Why may not our Church Governours appoint these Anniversaries for the promotion of them all Especially if we consider that they are so exceeding profitable unto the weaker sort of Christians who are instructed by them in many Articles of Christian Faith and caused to reflect on many signal Mercies which they might entirely forget did not these Days return to strengthen and rub up their Memories The common sort of those who seem to be Believers want these Remembrances saith Origen Contra Celsum l. 8. p. 393. That such things may not slip out of their Minds and so these Festivals must needs be useful to them for this end And since the Wisdom of the Church prescribeth Daies to be observed for the Commemoration of the chief things that either were performed by or hapned to our Saviour if the plain Man saith Bishop Hall would but ply well his Almanack that alone would teach him so much Gospel as to shew him the History of his Saviour Remains Serm. on 1 Joh. 15. for there upon the Feast of the Annuntiation might he see his Saviours conception declared by an Angel upon the Feast of 〈◊〉 Nativity he might understand that he was boâ—â— of the Virgin Mary and at last after infinâ—â— and beneficial Miracles he would see him câ—â—â—cified on Good Friday rising from the dead 〈◊〉 Easter and ascending to Heaven on Holy Thuâ—â—day and might be well instructed in these thiâ—â—â— by coming to the Church which hath excellenâ—â—â— fitted these Solemnities with Services which 〈◊〉 explain their meaning and the use we are to mâ—â—â— of them If then we are to follow after the thiâ—â— whereby we may edifie one another Rom. 14.19 we must â—â—â—tinue the Observation of these Festivals 3ly That 't is expedient to observe these 〈◊〉 is evident from the continued custom of the wâ—â—â—â— Church of Christ it being laudable and deâ—â—â—â— to observe the Customs of the whole Church 〈◊〉 Christ and to conform to her Example 〈◊〉 in things no where forbidden by the Word of 〈◊〉 and being reasonable to judge she had good 〈◊〉 to do what was so universally performed whoâ—â— St. 1 Cor. 14.33 11.16 Paul doth admonish his Corinthians to do as 〈◊〉 all Churches of the Saints was done and doth pronounce him a Contentious Person who 〈◊〉 thwart her customs Now all these Festivals of Christ's Nativity his Passion Resurrection cension and of the Advent of the Holy Ghost are by * Illa autem quae non scripta sed tradita custodimus quae quidem toto terrarum orbe observantur dantur intelligi vel ab ipsis Apostolis vel plenariis conciliis 〈…〉 atque statuta retineri slucti quod Domini passio Resurrectio 〈…〉 in Caelum adventus de Caelo Spiritsis Sancti anniversaria soleâ—â—â—â—e celbrantur st quid aliud cale occurrerit quod servatur ab universa quacunque se diffundit Ecclesia Epist 1.18 Cap. 1. vid. Epist 119. Cap. 1. St. Austin reckoned among those things which were observed ab universa quacunque se diffundit Ecclesia by the whole Universal Church and which he therefore doth conjecture that the Observation of them derived it self from the Apostles or the Decrees of General Councils Since therefore it is evident unto all learned men that all the Holy-days prescribed by the Church of England from the Fourth Century at least were universally observed by the Church of Christ it must be fit and laudable to conform to her Example by observing of them as she did Now to return an answer to the Objections of Mr. Disp 5. of Cer. cap. 2. §. 46. Baxter against the Holy-days foremention'd of which the First is Object 1 Object 1. § 14 That the occasion of these Holy-days was existent in the Apostles days if therefore God would have had such days observed he could as easily and fitly have done it by his Apostles in Scripture as he did other the like things Answer 1. This Argument confutes his former grant that the Festivals of the Holy Martyrs and Apostles might lawfully be observed For of the Protomartyr St. Stephen and of James the Brother of John Kill'd by the Sword Act. 12.2 the Scripture maketh mention and yet saith nothing of the observation of their Festivals nor doth the Beloved Disciple tho He survived the rest of Christs Apostles mention in his Epistles or his Revelations any thing touching the observation of them which notwithstanding Mr. Baxter and which is more considerable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 the Universal Church of God even from the second Century approved of observing Martyrum Natalitia the Birth days of the Martyrs that is the days when they were crowned with Martyrdom with Great Solemnity witness the * Epistle of the Church of Smyrna touching the Martyrdom of Polycarp 2ly By this Argument no places may be set apart for Celebration of Gods publick Worship no Churches and no Tabernacles may be erected for that end no time appointed for that Worship No Synods may convene no Presbyterian Classes may assemble to determine any matter or make any Rules for the due Government of Christians no forms of Prayer excepting the Lords Prayer may be used in Publck no words in Celebration of the Lords Supper or the Sacrament of Baptism to omit many other things of a like nature but what by the Apostles were prescribed in Scripture for if God would have had such things done the occasion of them was existent in the Apostles days and he could as easily and fitly by his Apostles have given command concerning them as touching other the like things 3ly This Argument condemneth the Decrees of the great Nicene Council for praying standing on the Lords day the occasion of it being as old as our Lords Resurrection and it condemneth the whole Church of Christ in the exercise of her Discipline concerning Penitents her Stationary days and almost all her other rites the occasions of which were as well existent in the Apostles days as in succeeding Ages and
was sung over at the Passover from Ps 113. to Psal 118. inclusivè and yet it cannot reasonably be thought that all the Jews could truly say all that those Psalms contained Could they all say I love the Lord because he hath heard my prayer because he hath enclined his ear unto me therefore will I call upon him as long as I live v. 1 2. return unto thy rest O my soul for the Lord hath dealt bountifully with thee Psal 116.7 I will pay my vows unto the Lord v. 14. O Lord truly I am thy Servant vers 16. Could they all truly joyn in those expressions of the 118 Psalm I called upon the Lord in distress the Lord answered me and set me in a large place vers 5. The Lord is on my side I will not fear what man can do unto me vers 6. The Lord is my strength my song and is become my salvavation vers 14. I will praise thee for thou hast heard me and art become my salvation vers 21. Thou art my God and I will praise thee thou art my God I will exalt thee vers 28. If all these expressions would not suit with many of the Jews who were all bound to celebrate the Passover Leight Temp. serv p. 139. Buxt exercit de coen Dom. §. 84. and so to join in singing of this Hymn which by their Constitutions was not to be omitted if lastly Christ himself with Judas sung this Hymn as most Interpreters conceive then doubtless may such Hymns and Prayers be offer'd in a mixt Assembly which do not properly agree to all who meet in that Assembly Moreover the 92 Psalm was the Psalm used in the solemn Service of the Jews upon the Sabbath Day as by the Title we may learn and yet perhaps all of them could not truly say the Lord is my rock vers 15. nor with good ground cry out My horn shalt thou exalt like the horn of an Vnicorn I shall be anointed with fresh Oyl Mine eye also shall see my desire on mine Enemies c. vers 10 11. The 94 Psalm was sung saith Dr. Lightfoot every Wednesday Temp. serv p. 59. and yet it may be doubted whether all the Stationary men and all that came unto the Temple Service could say When I said my foot slippeth thy mercy O Lord held me up In the multitude of my thoughts within me thy comforts delight my soul vers 18 19. much less The Lord is my defence and my God is the rock of my refuge vers 22. And therefore this can be no good exception against the Service of our Church that every passage in it will not suit with the condition of all that hear it or join in it Object 3 It is objected That some petitions in the Common Prayer seem to be without any promise in the word § 6 Dr. Chambers upon which to bottom them That they may be put up in Faith as when we are directed to pray that God would give unto all Nations Vnity Peace and Concord for the word gives us no hope of any such state in the world but teacheth us to expect the contrary Gen. 3.15 Matt. 24.7 And when in the Collect on Good-Friday we are directed to pray that God would have mercy on all Jews Turks Infidels and Hereticks and take from them all ignorances hardness of heart and contempt of his word and so fetch them home to his flock that they may be saved among the remnant of true Israelites Whereas the word say they gives us no hope of any such universal conversion to be obtained from the Lord but assures us of multitudes of obstinate Jews Turks Infidels and Hereticks among whom are such as sin against the Holy Ghost Matt. 12.32 that they shall never be brought unto the fold of Christ and be saved among the remnant of true Israelites but that the Lord will be glorified in their justly deserved destruction as may be seen Rom. 9.27 2 Thess 2.10 11 12. Rev. 13.16 compared with Revel 14.9 10. Such also say they is that petition that the Lord would have mercy upon all men there being no promise in the word on which to found such a Petition That the Lord would have mercy upon all men to Salvation And since the Lord hath plainly declared in his word That he will leave multitudes of the world to perish in their own ways and wickedness to the glory of his justice we see not say they how any except the Origenists can pray either in Faith or Hope that the Lord would have mercy upon all men when they know assuredly from his own mouth that he will not have mercy upon all men but will make some the vessels of his wrath We know from Scripture that he will have mercy on whom he will have mercy and the rest he hardneth Rom. 9.15 18. by giving them up to their own hearts lusts and leaving them to walk in their own Counsels Psalm 81.2 Rom. 1.24 The Prophet David in Faith and Charity no doubt made his Prayer in direct contradiction to this general Prayer of our Liturgy Psal 59.4 And therefore we can look on this no otherwise than as a groundless Petition which hath some shadow of Charity but no substance of Faith or Hope in it without which Prayer is weak and worthless before God Jam. 1.6 Now to the first instance in this Objection I Answer Answ 1 That this is an Objection against the general Petition of the whole Church of God for the Liturgy of St. James runs thus See Dr. Combers Compan p. 126 127 128. we beg of thee ut totus mundus pace fruatur That the whole world may have Peace and Concord The Liturgy of St Chrysostom and Basil thus We pray unto thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Peace and Vnity of the whole world Secondly It is prophesied of our Lord Jesus That he should rule among the Nations and cause them to beat their Swords into Plow-shares and their Spears into Pruning-hooks so that Nation should not rise up against Nation neither should they learn War any more Isa 2.4 But shall sit every man under his own Vine and under his own Fig-tree and none should make them afraid for the mouth of the Lord hath spoken it Mich. 4.3 4. For the accomplishment of which predictions surely we may pray in Faith because the mouth of him that cannot lye hath spoken them Again the Lord hath promised that none shall hurt in all his Holy Mountain and that because the knowledge of the Lord shall cover the Earth as the Waters cover the Sea Isa 11.9.65.25 Hab. 2.14 and therefore we may pray that this may be accomplished in all Christian Nations 1 Tim. 2.1 Thirdly Christianity was to be planted in all the Nations of the world by promise and being planted so all Christians are obliged by precept to pray for Kings and all that are in Authority that under them they might live peaceable and quiet lives
and lowliness of mind such calm and deliberate long suffering and forbearance of one another in love with such due esteem of those whom thou hast set over us to watch for our Souls as may turn the hearts of the Fathers to the Children and the hearts of the Children to the Fathers that so we may become a ready People prepared to live in Peace and the God of Peace may be with us Amen Advertisement THrough the neglect of the Bookseller and Printer this Book hath been detained otherwise it might have come out six Months sooner CHAP. I. The CONTENTS The Design of this Treatise is to perswade our dissenting Laity that they ought to maintain Communion with the Church of England 1. Because she requires nothing in her publick Worship which is unlawful to be done 2ly Because they cannot condemn her Communion without condemning the practice of the Vniversal Church of Christ § 1. 3ly Because they cannot do it without contradicting the Practice and Example of our Lord who was a Member of the Jewish National Church § 2. 2ly Observed the times of publick Prayer § 3. 3ly Was a Member of the Synagogue at Nazareth § 4. 4ly Observed the Customs which by the Jewish Canons were prescribed to be observed by those who entred into the Temple § 5. 5ly Complyed with the Rules prescribed by the Jewish Doctors to be observed by the Readers Preachers in their Synagogue § 6. 6ly Observed the Customs in which the Jewish Doctors varied from or added to the observation of the Passover § 7. 8ly Admitted Judas both to the Passover and to the Celebration of the Sacrament and so declared that Communion with the Professors of Religion was not to be refused for their want of inward Piety § 8. 9ly Paid Tribute when it was not due and thereby taught us to submit unto those things which were required by Superiours without sufficient grounds in Case of Scandals § 9. 10ly Our Lords Commands were suitable to his Practice For first he commanded the Leper to shew himself to the Priest thô both the Priest-hood was degenerated and many idle things required of him who was to be pronounced clean 2ly He commands even his own Disciples to obey the Scribes and Pharisees because they sate in Moses Chair § 10. Corollaries 1. That corruptions allowed taught and practised in a Church are no sufficient grounds of separation from the Communion of that Church provided that the Members of it be not required as a condition of Communion with them to do teach practise them or to profess that they are not corruptions § 11. 2ly That great Corruptions in the lives of our Church-Pastors will not warrant our Separation from Communion with them or our Refusal to attend upon their Teaching provided we be not enjoyned to allow of or to comply with them in their Sins § 12. 3ly That it is lawful to comply which such Churches as enjoyn some significant Ceremonies not mentioned in the Word of God and for the sake of Peace Order Vnity and the avoiding of Scandal to submit unto them when by Authority they are enjoyned § 13. 4ly That it is not unlawful to use a publick Form of Prayer and that the using of such Forms can be no sinful stinting of the Spirit § 14. 5ly That we stand not obliged in all Punctilios of time and place and gesture to follow the Example of the first Institution of the Holy Sacrament of the Lords Supper § 15. 6ly That the presence of wicked men should not deter us from joyning with the Church in the Participation of the Holy Sacrament § 16. 7ly That we stand not obliged to refuse Communion with other Churches in their Sacraments and other publick Offices because of some additions to the Institution § 17. 7ly That our Dissenters have no just cause to fear or plead for that Refusal of Submission to the Constitutions of our Church and of Communion with us that by Communicating municating they should approve of the imposing of these things and should partake with them in that supposed Sin or countenance them in the imposing things which they do look upon as Grievous Burthens § 18. CHAP. I. § 1 MY Design in this Discourse is with all the Strength of Reason I can offer to perswade our Dissenting Laity that lawfully they may and therefore that they ought to hold Communion with the Church of England in all her constant and solemn parts of publick Worship To prove that lawfully they may I might Insist on many Topicks As 1. That which doth throw the Burthen of proving the unlawfulness of holding Communion with us in the forementioned Worship upon them and of this Nature is the following Argument Viz. It is lawful to hold Communion with the Church in all her constant and solemn parts of Publick Worship which in those parts of Publick Worship requires nothing which is unlawful to be done by those who shall communicate with her in them but the Church of England in all her constant and solemn parts of Publick Worship requires nothing to be done which is unlawful to be done by those who shall communicate with her in them Ergo 't is lawful to communicate with the Church of England in all her constant and solemn parts of Publick Worship Where by the constant and solemn parts of Publick Worship I understand those parts of Publick Worship which she requires all Laymen to joyn with her in under the penalty of being lyable to be presented and to be subject to her censures if they do refuse them that in these parts of Solemn Worship nothing unlawful is required of them I shall endeavour to make good by Answering the Objections which they make against them But I might do it more briefly by calling on them to instance in any thing unlawful to be done which is required in any constant and solemn part of Publick Worship upon which they are by the Constitutions of the Church obliged to attend under the penalty of being subject to her Censures for their Neglect or their Refusal so to do 2ly I might thus argue with them That which the Church of Christ hath in all Ages since the Apostles required of her subjects cannot be reasonably conceived unlawful to be done for otherwise we must condemn the universal Church of Christ through all Ages since the time of the Apostles but the Church of Christ throughout all Ages hath required of her Subjects conditions of Communion like unto those required by the Church of England And therefore these conditions of Communion cannot be reasonably deemed unlawful to be done In Confirmation of this Argument it would be very easy to instance in multitudes of Ceremonies required of and used by the members of the Universal Church throughout all Ages consequent to that of the Apostles as lyable to the exceptions of Dissenters as are any Ceremonies imposed by the Church of England and also to evince that Liturgies or Forms of Prayer were always
used by the Church from the 3d. Century at least unto this present Age. And thence to shew that our Dissenters do by condemning these things in the Church of England in effect condemn the Church of Christ throughout all Ages and all Places Def. of the principles of love p. 55. for as Mr. Baxter well observes they who condemn our Church for reasons common to all the Ages of the Church must virtually condemn all the fore-going Ages of the Churches But because Laymen are ignorant of what was practised by Antiquity and have been taught that Anti-christ began to work in the Apostles days and therefore have but little Reverence for Arguments of this Nature I shall endeavour to convince them of the lawfulness of holding Communion with us in these Ordinances by the Example of our Blessed Lord and Saviour who in like cases did yield Obedience and Submit to the Prescriptions of the Rulers of the Jewish Church And 2ly I shall endeavour to return a full and a perspicuous Answer to all the Arguments they urge from Scripture or from Reason to prove that 't is unlawful to submit unto the things required by the Church of England in order to Communion with her Beginning first with those Arguments which do suppose the things required by the Church of England as the Conditions of Lay Communion to be sinful in themselves or things forbidden by the Word of God And 2ly Proceeding to the Consideration of those Arguments which do allow the things imposed to be lawful in themselves but yet suppose it is unlawful for them to submit unto them 1. Because the Imposition of them is a Violation of their Christian Liberty 2ly Because by their Submission to them as they imagine they shall be indirectly guilty of the sin of the Imposers 3ly Because they have been abused to Idolatry and Superstition and therefore are become unlawful to be used And 4ly Because by using of them they may scandalize the Weak which God having forbidden no Precept of the Magistrate can oblige them to do § 2 And 1. The Practice and Example of our Lord is such a President as our Dissentors cannot reasonably except against nor can they justify their own Refusal to be Followers of Christ or to submit unto such Constitutions made by the Rulers of the Church of Christ as our Dear Lord submitted to being appointed by the Rulers of the Jewish Church or to hold Communion with such a Church as he became a Member of Now 1. Our Blessed Saviour was a Member of the Jewish National Church and of the Synagogue at Nazareth the Confirmation of this Assertion I shall deliver in the Words of Doctor Leightfoot who speaks thus Harm part 3. p. 124. What did Christ all the while he liv'd at Nazareth a private Man Did he never go to the Synagogue upon Sabbath and Holy Days and synagogue-Synagogue-days Whilst others went to the Congregation and to the publick Service did he stay at home did he not appear before the Lord at the appointed Seasons in the place which he had chosen We are assured he did so for his Parents went to Jerusalem every year at the Feast of the Passover and when he was twelve years old they went up to Jerusalem after the Custom of the Feast and the Child went with them 2. Luke 41 42 43. That he went up unto the Feast of Tabernacles we are informed Joh. 7 10. And being circumcised he became a Debtor to do the whole Law Gal. 5 3. being made under the Law Gal. 4.4 he was obliged to the Performance of those things which were enjoyned by it Now the great Business of these Feasts was to offer Sacrifice to rejoyce in the Assembly of Gods People to put up Prayers and Praises for all the Blessings they did then commemorate at these times all Israel met together Lam. 2 22. they heard the Reading of the Law Deut. 31 9 10. and they sang Praises to God Isai 30 29. Ye shall have a Song as in the Night when a Holy Solemnity is kept If then our Saviour did observe these Feasts if he did celebrate the Passover then certainly he did communicate with the Jewish Church for these Appearances were Ordinances and Symbols also of Communion § 3 2ly That Christ himself neglected not the times of publick Prayer that he declared it not unlawful nor did prohibit his Disciples to attend upon them is evident from this that he still owned the Temple as his Fathers House Joh. 2 16. the House of Prayer that his Disciples after his Resurrection continued daily in the Temple and went up to it at the hours of Prayer Act. 3 1. And they esteemed it a very commendable Action of the Widow Anna to serve God there continually with Prayer and Fasting Luke 2.37 Whence we may certainly conclude that Christ himself did not refuse nor did advise his own Disciples to refuse Communion with the Jewish Church in common Prayer but did approve Communion with them in that publick Service Now since the Jews themselves observed no time for Prayer no number of Prayers seeing no dayly Forms of Prayer were appointed by the Law of Moses Therefore saith Dr. Leightfoot Harm part 3. p. 217. the Sanhedrin in several Generations made Canons and Constitutions to decide and determin upon all these particulars as their own Reason and Emergences did lead them and give occasion as in one Generation they prescribed such and such times for Morning and Evening Prayer in process of time they found these times allotted to be too strait therefore the Sanhedrin of another Generation did give Enlargement as they thought good and so concerning the number of Prayers to be said dayly one Sanhedrin appointed so many but time and experience found afterwards that these did not answer such and such occasions as it seems was not observed when they were first appointed therefore the Sanhedrin of another Generation thought good to add more and more still as occasions unobserved before did emerge and so the number of their dayly Prayers grew at last to be eighteen To all which Additions to the Law of Moses our Lord and his Disciples did submit attending the publick Service of the Temple and the Synagogues where they were used And § 4 3ly That he was particularly a Member of the Synagogue at Nazareth is proved from that Passage of St. Luke Luke 4 16. who tells us that he came to Nazareth where he had been brought up and as his Custom was he went into their Synagogue on the Sabbath-day and stood up for to read for Illustration of which place observe that there were Seven Readers appointed in their Synagogues who Leightf Harm part 3 p. 125. when the Angel of the Church or Minister of the Congregation call'd them out did read Now that our Saviour was a Member of this Congregation may be argued thus ibid. p. 124. You find not in the whole Gospel tho Christ preached in
four days before as Dr. Leightfoot doth conjecture Now albeit there is no evidence in the Text that this Command was only to be observed at the First Passover yet doth our Lord comply with the then currant Custom preparing not the Paschal-Lamb until the 14th day for as St. Luke expresly saith when the days of unleavened Bread were come Christ sent Peter and John Luk. 22 7.8 saying Go and prepare us the Passover 2ly Whereas the Institution plainly saith Thus shall you eat it with your Loins girded Exod. 12 11. your Shoes on your Feet and your Staff in your Hand and ye shall eat it in haste the Hebrew Doctors teach that this manner of eating was peculiar to the first Passover in Aegypt Ainsw in locum nor were the Generations following bound to these Rites when they were come to their Rest in Canaan And they appointed in lieu of it that they should sit or rather lye down leaning on their left Elbow in sign of their Rest and Security They used this leaning posture as Free-men do in Memorial of their Freedom Leightf Temp. Serv. p. 143. 144. and R. Levi said because it is the manner of Servants to eat standing therefore now they eat sitting and leaning to shew that they were got out of Servitude into Freedom And again In every Generation a man is bound to behave himself at the Passover as if he himself had been delivered out of the Bondage of Aegypt and therefore at meat that night a man is bound to eat and to drink and to sit in a posture of Freedom accordingly they laid their legs under them sitting upon them and their feet lying out behind removing and acquitting their legs and feet as far as possible from the least shew of standing to attend or readiness to go upon any ones Employment which might carry the least colour of Servitude or contrariety to Freedom with it and yet to this significant Ceremony added unto the Institution and imposed as necessary our Lord and his Disciples did submit ibid. p. 142. For 1. saith Ainsworth They stood not girded with Staves in their Hands but sat or rather lay down leaning one on anothers Breast as was then the Jewish manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For he lay down with the Twelve saith Matthew Matt. 26 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 22.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 14 18. he fell down upon his legs and the Twelve with him saith St. Luke they lay along and did eat saith Mark so punctually do they all relate our Lords complyance with this Ceremony Moreover 2ly our Lord complyed with those additions which they had made unto this Sacrament And 1. they used saith Ainsworth a thick Sawce Exod. 12 8. like to Mustard which they called Charoseth in Memory of that thick Clay they made in Aegypt for their Bricks and this is thought by some to be that in which Christ dipped the sop he gave to Judas And when our Saviour said that one of them who dipped with him in the dish should betray him he spake of the unleavened Bread and bitter Herbs which they dipt in the thick Sawce ibid. p. 150. p. 146. called Charoseth saith Dr. Leightfoot 2. Together with the Paschal-Lamb they used to drink Wine every one both Men and Women saith their tradition is bound to drink that night four cups of Wine without fail and this they did because it was a Feast of Joy at which times it was usual to drink Wine Numb 15.5 and because they were then commanded to rejoyce before the Lord Deut. 16 11 14. Now albeit we find not in the Institution any Command for drinking Wine at the Passover yet did our Lord comply with this addition to the Institution as is apparent from his saying before the Institution of the Sacrament of the Lords Supper I will no more drink of the fruit of the Vine c. Luk. 22 18. Moreover of these four cups the third especially was called the Cup of Blessing because the Officiator gave thanks over it and then gave it to be drunk among them accordingly our Saviour took the Cup that is saith Leightfoot this Cup of Blessing and having given thanks he said Take it and divide it among you Luk. 22 17. And tho this drinking Wine and the Breaking of the unleavened Cake which was another Ceremony they used at this time were both of them things not commanded yet did our Lord translate these things into a Gospel Sacrament and thereby shew his Approbation of them as things at least in their own Natures innocent Leightf Temp. serv p. 150. Matt. 26.30 And as it was the Custom of the Jews to close this Supper with a Hymn or Hallel so did our Blessed Lord and his Disciples In a word that he complyed with the Customs then usual in Celebration of this Sacrament may very probably be argued from this consideration that he did eat it with his Parents who doubtless did observe the Jewish Customs in preparing and partaking of it and that he spoke to his Disciples to prepare the Passover for Scripture doth inform us that even after the Resurrection of our Lord they still continued zealous for the Customs and the Traditions of their Nation and would not vary from them without his special Order § 8 7ly Whereas our Saviour did eat the Passover with his Disciples and one of them was a Devil it seems to follow that he would not refuse Communion with those who did profess Religion by reason of their want of inward Piety It well deserves to be observed that Satan entred into Judas before the Passover for so the Scripture doth inform us saying Luc. 22 3. Then entred Satan into Judas and he consulted with the Chief Priests and Scribes and after that it follows v. 7. Then were the days of unleavened Bread Moreover St. John assures us that the Supper mentioned John 13th Joh. 13 1. in which the Devil entred into Judas was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the Paschal Feast and when at his Departure our Saviour said unto him what thou doest do quickly his Disciples thought that he had said unto him make preparations for the Feast v. 29. which is a certain evidence that then the Feast was not begun much less concluded Moreover our Saviour did admit this Judas to the participation of the Holy Sacrament this is apparent from Luke 22. v. 20 21. for when our Lord had said taking the Sacramental Cup This Cup is the New Testament in my Blood immediately he adds Behold the hand of him that betrayeth me is with me on the Table since therefore Judas was the person by whom he was betrayed the Hand of Judas must be with him on the Table when he delivered that Cup of which he also said Drink ye all of this St. Matthew also doth inform us Matt. 26 20. that when the Evening was come Christ sat down with the
the Sadduces were also Members of the Sanhedrin and were then numerous and powerful in that Assembly as we may find Act. 4.1.5.17 and so there is no Reason to conceive the Scribes and Pharisees should signify that whole Assembly 2ly Throughout the whole N. Testament where ever this great Assembly is spoken of the Chief Priests Elders and Rulers are reckoned as a part thereof as you may see Matt. 2.4 16.21 21.23 26.47 59. 27.1 12 20 41. Mark 11.18 Luke 24 20. Joh. 7.32 45. Act. 4.5 6 23.5.17 24. here therefore being not one word of Chief Priest Elders or Rulers of the Jews it cannot rationally be conceived that Christ here speaks of the great Sanhedrin Wherefore the Scribes and Pharisees must signify the Doctors or Publick Teachers and Expounders of the Law of Moses to the people Accordingly we in the following Verses find that they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Guides v. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teachers v. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leaders v. 16 24. are said to have the Key of the Kingdom of Heaven and to shut it up against Men v. 13. Luke 11 52. to bind heavy Burthens on others by their Teaching v. 4 and misinterpret the Law of Moses v. 16 22. Lastly we find them sitting in the Temple to resolve Questions of the Law Luke 2.46 Their sitting therefore in the Chair of Moses must import their Teaching and Expounding of his Law 3ly Observe the thing commanded viz. to observe and do all that they did command together with the reason of it viz. because they were the Authorised Teachers and Expounders of the Law of Moses they sit in Moses Chair 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore whatever they command observe and do Where the Words all things are not to be restrained to such things only as were contained clearly in the Law of Moses and taught the people from the clear Letter of that Law for this ascribes to them no more Authority then any other private Jew might challenge who sate not in the Chair of Moses since what they clearly proved from this Law was to be done by all that owned the Jewish Faith moreover there were many things which by the Law were not sufficiently determined as v. g. the length of a sabbath-Sabbath-days journey the tything of their pot herbs c. and yet these things were fit to be determined that the people might be at some certainty concerning them and therefore in such cases our Lord may rationally be supposed to command obedience to their Constitutions And 3ly from the fourth verse we may learn that even when their heavy Burthens and Grievous to be born were bound upon inferiors they were obliged if they were not sinful to submit unto them for they being in the number of the things commanded by them what could exempt inferiors from doing and observing them according to our Lords Command if they were lawful to be done Wherefore in cases of like Nature all Christian people ought to observe and do what is commanded and established by Ecclesiastical Superiors to whom the Office of Teaching and Interpreting the Laws of Christ is legally committed tho their Commands prove sometimes heavy Burthens and Grievous to be born provided that they be not sinful that is forbidden by that Law which they are Authorised to expound and teach And thus I have produced the Practice and Injunctions of our Lord. Now to apply them to my purpose hence I infer § 11 That corruptions allowed taught Iâ—â— 1. and practised in a Church if are no sufficient grounds of Separation from the Communion of that Church provided that the Members of it be not required as a Condition of Communion with them to do teach practise them or to prosess that they are not corruptions Our Saviour and his Disciples acted as Members of the Jewish Church albeit great and manifold corruptions were allowed taught and practised by the Ruling Members of it as v. g. they had made false imperfect and corrupt Glosses on the Law Matt. 5. had made false Rules touching the observation of the Sabbath and such as were repugnant to that Precept or Declaration of the God of Heaven I will have Mercy and not Sacrifice they taught false Doctrines about Oaths Matt. 5.23.16.22 which made them who did practise according to their teaching Guilty of evil speaking and false swearing They transgressed Matt. 15.3 6. and made the Commandments of God of none effect by their Tradition They laid aside the Commandments of God for their Traditions Mark 7.8 they worship'd God in vain teaching for Doctrines the Commandments of Men Ibid. v. 9. and many things of a like Nature they held They by their Merchandise had made Gods House of Prayer a Den of Thieves Matt. 21 13. And lastly among them their Rulers and Church Officers were Sadduces Matt. 16.11 and upon these accounts Christ cautioned his Disciples against the Doctrine of the Sadduces and Pharisees advised the people to beware of the Scribes and Pharisees Mark 13.35 and to take good heed what they heard But then both he and his Disciples met with these Scribes Pharisees and Sadduces in the same Temple joyned in the same Prayers unless our Saviour was daily in the Temple but never went to publick Prayers and in the same Solemnities not separating themselves or setting up any more pure Communion nor calling the multitude to separate from the Assemblies of these Men or to come out from among them and to renounce Communion with them on the account of their erroneous Doctrines those Grievous Burthens which they did impose those many Rites and Ceremonies which they had added to the Law of Moses But on the contrary he carefully commands the Leper to repair unto them and consequently to submit unto the Ceremonies concerning his Purification which they had added to the Law in that particular and chargeth both the multitude and his own Disciples to submit to all their lawful Constitutions and Injunctions Moreover Christ was a Member of the Synagogue at Nazareth Matt. 13.56 58 Luke 4.29 as we have shewed already and yet what kind of men they were we may learn from their stupendious Infidelity their Proneness to take Offence at Christ and their attempt to cast him down a Precipice I see not what in the World Harm part 3. p. 123.124 saith Dr. Leightfoot our Separatists who withdraw from the publick Worship in our Congregations can say to these Examples For was not their publick Worship in the Temple and in their Synagogues as corrupt as ours is pretended to be in our Congregations was not the people of Nazareth as corrupt a people as most Congregations now are and yet saith he in all the Scripture we find not that either any that were Holy indeed or any that took upon them to be Holy no nor he that was Holiness it self did separate or withdraw from the Service of the Congregation tho 't is apparent that they
3ly p. 324. The Doctor adds that it doth not appear out of the Text that there was intended any use of this Altar for the present Age that then lived and that the contrary may be gathered out of the 24th and 25th verses Which as it no way doth invalidate the Force of this Example so is it very false the Text expresly declaring that the two Tribes made it to be a Witness betwixt them and those to whom they then spake as well as to the Generations after them v. 28. Lastly the wearing Sackcloth and Ashes in token of humiliation Zech. 13.4 Zech. 7.5 the Prophets rough Garment the Fast of the 5th month because the Temple was destroyed then and of the 7th month because then Gedaliah and many of the Jews with him were slain these things had no Appointment that we can find from God and yet were never scrupled by the Jews or condemned by God or by his Holy Prophets Moreover we find not in the Law of Moses any Direction that a white Garment or Linnen Ephod should be made for any but the Priests or used by any others in Gods Worship and that we find David dancing before the Lord in a Linnen Ephod 2 Sam. 6.14 and the Levites who carried the Ark clad in linnen Roves or in white Linnen 2 Chron. 5.12 Wherefore to answer positively to the Texts alledged Answ 4 4ly To add unto the Word or the Command of God is not to use such Rites and Ceremonies as no where are commanded or forbidden in the Word when by Superiours to whom obedience is due in lawful matters they are at any time prescribed but it is to avouch such things as the Command and Word of God which he had not commanded as the False Prophets did This will be evident 1. If we consider what it is to diminish from the Word now that undoubtedly is to neglect to do what God had in his Word commanded under pretence that he doth not require it We In locum say the Assemblies Annotations diminish from the Word by denying any part of it to be of Divine Authority or concealing any part of it either for Words or Meaning or by partial Belief of it or Obedience to it And therefore by the Rule of Contraries to add unto it must be to vouch that to be of Divine Authority which is but humane or to believe and yield obedience to that as the Will of God which he hath not enjoyned 2ly This will be farther evident if we compare these Passages with others of the like Nature in the Scripture as v. g. Add thou not to his Words saith Augur Prov. 30.6 lest thou be found a Lyar i. e. lest falsly pretending to deliver his Word when thou speakest only thy own Inventions thou beest found guilty of a Lye whereas had men been guilty of adding to his Words by the Injunction of things acknowledged to be indifferent in their own Nature the Words should rather have run thus Add thou not to his Words lest thou be found superstitious And Rev. 22 18. to add unto these things is v. 19. to add unto the Words of the Book of that Prophecy Obj. And whereas Mr. Disp 5. of Cer. chap. 4. §. 7. Baxter saith That the Text doth not say Thou shalt not add to my Command but Thou shalt not add to the thing that I command thee and thence infers that it is the Work Worship or Ordinances that we are forbidden to add to or to diminish from and not the Word or Law is self only Answ 1. This is a great mistake for the Text plainly saith Thou shalt not add unto the Word that I command Deut. 4.2 What I command thou shalt observe to do thou shalt not add unto it Deut. 12.32 2ly From what is now discoursed 't is evident that we do not add to the Worship or the Ordinances of God by appointing Ceremonies declared to be no parts of his Worship or of his Ordinances but only by asserting and proposing such things as his Ordinances and parts of his Worship which indeed are not so Answ 5 5ly Hence it doth clearly follow that they who do assert that God forbids kneeling at the Sacrament hearing Common Prayer bringing our Children to be signed with the Cross or joyning in that Service which is performed by one that wears a Supplice c. If they can shew no Word of God which doth forbid these things are themselves guilty of adding to the Word of God Obj. 2 2ly A second plea of our Dissentors from the Old Testament § 2 is this That God in Scripture declares that he abominates that way of Worship which he hath not commanded and tho the thing performed in its own Nature was abominable God takes no notice of that but chiefly reprehends it because not commanded To this effect they cite Lev. 10.1 where Nadab and Abihu are condemned and punished for offering strange Fire which the Lord commanded them not Deut. 17.3 If there be found among you Manor Woman that hath wrought wickedness in the sight of the Lord thy God in transgressing his Covenant and hath gone and served other Gods and worshipped them either the Sun or Moon or any of the Host of Heaven which I have not commanded Thou shalt stone them with stones till they dye Jer. 7.31 They have built the High-Places of Tophet to burn their Sons and their Daughters in the Fire which I commanded them not neither came it into my Heart Jer. 19.5 They have built the High-Places of Baal to burn their Sons with Fire for Burnt-offerings to Baal which I commanded not nor spake it neither came it into my Mind Now to this weak Objection I answer Answ 1 1. That these Texts are all impertinently alledged because they only prove that God will not be worshipped with any thing which he hath not commanded which we do not deny but they do not prove that we may not use any Garment Posture or Ceremony uncommanded in the Service of God provided we declare that we do not esteem these things as parts of Divine Worship Answ 2 2ly These Texts expounded so as to forbid the use of any Ceremony in Publick Worship which God hath not particularly enjoyned will condemn our Dissentors as well as us and even render it impossible to perform any publick Service to God it will condemn our way of Preaching for where hath God commanded us to take a Text and Gloss upon it or the Congregation to sing the Psalms of David in Metre where hath he enjoyned us to meet at ten of the Clock in the morning or two in the afternoon for Publick Worship on the Lords Days to pray without a Lyturgy or Form of Prayer to pray before Sermon to preach an hour or in a pulpit c. All these things therefore and many more of the like Nature by this wild exposition of these Texts must be abmination to the Lord. Answ 3 3ly This Hebrew
Phrase That I commanded them not is only used in Scripture concerning things which he forbad or did command his people not to do and upon that account by good Interpreters is styled a Litotes that is a Figure which in Words diminisheth the thing intended as when a prohibition is intended by saying such a thing is not commanded This will appear from a perusal of the places cited For 1. The strange Fire which Nadab and Abihu offered was forbidden Fire 't was Fire not taken from the Altar to put into their Censers and burn Incense with Vid. Ainsw in locum whereas God had commanded that Fire should be always burning on the Altar to that very End And if God had no where commanded whence they should take their Fire to burn Incense and offer Sacrifice withal and yet would not allow them to use that Fire which he had not commanded it was not possible that they should offer to him any Incense or Burnt-Offering which was not an abomination to him As for their Offering their Sons and Daughters unto Baal or Moloch God most expresly did forbid it saying Lev. 18.21 Thou shalt not let any of thy Seed pass through the Fire to Moloch that this was the abomination which he hated Deut. 12.31 18 10 12. and that the Person guilty of it should be stoned with stones because he had defiled his Sanctuary and profaned his Holy Name Levit. 20.2 3. The Worship of other Gods or of the Sun and Moon and Stars which God is said not to have commanded is most expresly said to be transgressing of his Covenant Deut. 17.2 3. And therefore it was doing that which he forbid so that the import of these Texts seems only to be this that we must not perform in publick Worship or elsewhere that which God hath forbidden or hath enjoyned us not to do Question But why then is a thing so highly criminal expressed in these mild Words Which I commanded them not Answ The certain reason of this Phrase I cannot promise only I conjecture thus that whereas God had imparted to all the Heathen Nations the Sun Moon Stars and all the Host of Heaven that is had left them to the Worship of them Deut. 4 19. winking at them in the times of ignorance he had taken the Jews to be a people of inheritance to himself v. 20. and therefore saith unto them I am the Lord your God you shall have no other Gods but me wherefore for them to worship any of those Gods which he had not commanded or imparted to them was virtually to renounce the true God and to transgress his Covenant Deut. 29.25 26. and hence is that expression in the Book of Deuteronomy they have forsaken the Covenant of the Lord God of their Fathers which he made with them when he brought them forth out of the Lord of Aegypt for they went and served other Gods and worshipped them Gods which he had not given or imparted to them § 6 Add to this that Ingenious Answer which Mr. Eccles pol. l. 2. Hooker hath returned to this Objection viz. That because the Works of God are perfect and lack nothing for the performance of the thing to which they tend it followeth that the End being known to which God directeth his Speech the Negative Argument is always strong and forcible concerning those things that are apparently requisite to the same End As v.g. The purpose of God was to teach his people both to whom they should offer Sacrifice and what Sacrifice was to be offered to burn their Sons in Fire to Baal or Moloch he did not command them he spake no such thing neither came it into his Mind therefore this they ought not to have done For when the Lord had once set down a precise Form of executing that in which we are to serve him the Fault appeareth greater to do that which we are not than not to do that which we are commanded in this we seem to charge the Law of God with Hardness only in that with foolishness in this we shew our selves weak and unapt to be Doers of his Will in that we take upon us to be Controulers of his Wisdom in this we fail to perform the thing which God sees Meet Convenient and Good in that we presume to see what is Meet and Convenient better than God himself in those actions therefore the whole Frame whereof God hath on purpose set down to be observed we may not otherwise do than exactly as he hath prescribed Thus I suppose the Force of this Objection is sufficiently assoiled Obj. 3 Moreover it is objected by Dr. Ames and others § 3 p. 298.299 that the second Commandment forbiddeth to make unto our selves the Likeness of any thing whatsoever for religious use and therefore forbids us to use significant Ceremonies of mans devising Answ 1 The Major of this Argument is false for the second Commandment doth only forbid us to make any Likeness there mentioned to be the Object of our Religious Worship by bowing down unto or worshipping it the import of it being plainly this Thou shalt not make any Resemblance c. by Picture Sculpture or Fusion in Order to religious adoration and yielding to them any such signification of respect which the Custom or Consent of men hath appropriated to Religion as bowing falling down lying prostrate before them or the like That this is the true intent of this Precept is plain by the ground of this prohibition delivered by Moses in these Words Take ye therefore good heed to your selves for you saw no manner of similitude on the day that the Lord spake to you in Horeb Lest you corrupt and make you a graven Image Deut. 4.15 16. the similitude of any Figure the Likeness of Male or Female c. 2ly This is apparent from the reason of the prohibition I am a Jealous God that is a God very tender of my Honour and of my Right who will by no means suffer any Mate or Competitor in respect to that outward Worship which properly belongs to me I am the Lord that is my Name Esa 42.8 my Glory will I not give to another neither my Praise to graven Images For who can without blushing say that God is robbed of the outward Worship due unto him by our kneeling at the Sacrament our using the surplice or making the sign of the Cross upon a Childs Forehead whereas he himself tells us that he is robbed of his Praise and Glory by giving of Religious Worship unto graven Images it being only due unto that God to whom every Knee shall bow But saith Dr. Ames p. 302. The very Phantasies or Images of the mind not prescribed by God are by most Interpreters held as well forbidden as outward Real Images Answ if so the most are not always the best Interpreters there being nothing more absurd and foolish than this Interpretation never thought of by any of the Ancients or approved
Month or only at Easter and Penticost as was the ancient Custom of the Church of God Whether Baptism should be Administred by Dipping or by Sprinkling only whether by Dipping thrice as was the Custom of some Churches or only once as other Churches did whether only Men or Women only or both indifferently were to assist at the Baptizing of Adult persons He hath said do this in remembrance of me but hath not told us on what days the Lords Supper shall be Administred or how oft whether it should be received every day or every Sunday as in the Primitive Church the Custom was or every Month as in Cathedrals it is or thrice a year as is required by the Rubrick He hath not told us in plain words whether consecration of the Elements to be received be necessary and what words must be used in Consecration nor hath he told us who alone may Consecrate whether a Deacon or a Priest only or who alone shall be admitted to the Sacrament whether all visible Professors or sincere Believers only whether they must be first examined by Church Officers or only should examin their own Consciences He hath not told us whether the Bread to be received shall be of Wheat or of some other Grain whether one great Loaf or more Whether the Wine shall be mixt with Water or not or whether it shall be Claret Muskadine or any other sort of Wine whether we shall receive after Supper as Christ and his Apostles did or in the Morning as the Christians under persecution did whether we should receive it Full or Fasting Sitting Leaning Standing or Kneeling whether we should receive at a Communion Table or in our Seats and whether that Table shall be of Wood or Stone whether it shall be Round Long or Square whether it shall stand in the East or West end or in the Middle of the Church whether it shall have Rails or no Rails All or many of these things to omit many other Circumstances respecting Ordination and Church Discipline are left by Christ and his Apostles undetermined and if this Argues in him a defect of care and providence or of fidelity towards his Church as this objection doth Blasphemously suppose what remains but that our Blessed Saviour should be charged with these neglects it being certain from experience that he hath left us no particular injunctions for the determination of these matters And if he must be deemed less faithful in his House than Moses was because he is not so particular in the prescribing of such Rites I know not how we can excuse him from that guilt so Blasphemous is the result of this Objection And lastly seeing these Acts of Worship cannot be performed without some of these Circumstances which are thus left undetermined if the determination of them by Superiours be a sufficient cause for our Refusal to be present at or to joyn with them in these Ordinances we must have cause sufficient to renounce all Publick Worship Answ 4 4ly We say there is a manifest disparity betwixt the Gospel and the Jews state and that good reason may be given why tho all punctilio's were determined then it should not be so now For the People of the Jews lived all under one Civil Government whereas we Christians live under different forms of Government and are dispersed throughout divers Nations using divers Customs and therefore could not if at all conveniently practise such an uniformity of Ceremonies as we must have done if Christ had determined every Circumstance of his Worship as Moses did v. g. dipping in Baptism might be subject to little inconvenience in hot Countries but if this should have been enjoyned under the frozen Zone it might have hazarded the life of the Baptized person The Custom of some Countries doth make that decent and a sign of Reverence and therefore fit to be imposed or observed in those Countries which is in other Countries where no such Customs do obtain neither decent nor a sign of Reverence and so unfit to be required in those Countries See many other disparities in the Irenicum of Dr. Stillingfleet Answ 5 Lastly The fidelity of Moses here spoken of is only this that he did faithfully declare unto the Jews what God had spoken to him concealing nothing of what God had commanded from them he was faithful saith the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a Testimony of what was to be spoken Hebr. 3.5 And therefore the fidelity of Christ compared with it must not consist in prescribing Ceremonies but in declaring the whole Will of God discovered to him which that he punctually performed he himself assures us saying The Word which I speak is not mine Joh. 14.10 Joh. 12.49 50. but his that sent me I speak not of my self but the Father which sent me he gave me a Commandment what I should say As the Father hath said to me so I speak Obj. 2 The Scripture is a Rule of even Ceremonies in Gods Worship for it gives prescriptions and directions in the New Testament concerning the Sacraments of Baptism and the Lords Supper Now if it doth not prescribe all Ceremonies requisite and convenient then it is only a partial and imperfect Rule of Cemonies in Gods Worship whereas we cannot but hold it to be a perfect adequate and total Rule of Ceremonial as well as Moral Worship for it is able to perfect the man of God and throughly to furnish him unto all good works Reply to Dr. Hammond p. 85 Answ 1. and so unto all Ceremonies that are good works So M. Jeans Answ To shew the Absurdity of this Argument take these few Instances of a like Nature The Scripture is a Rule of Justice and of Charity betwixt Man and Man and of Temperance towards our selves for it gives prescriptions and directions in the New Testament concerning all those Matters Now if it doth not prescribe all that is requisite and convenient to be prescribed in respect unto them then it is only a partial and imperfect Rule of Justice Charity and Temperance whereas we cannot but hold it to be a total adequate and perfect Rule of all particulars respecting Justice Charity and Temperance For it is able to perfect the man of God throughly furnish him to all good Works and so to all particular Acts of Justice that are good Works and so all Humane Laws concerning any Act of Justice Charity or Temperance which are not meerly penal but directive must be a Derogation from the Sufficiency of Scripture as well as the prescribing of a Ceremony Answ 2 2ly According to this Argument the Scripture must have prescribed both Time and Place and all the things which I have mentioned in Answer to the last Objection or else no Time or Place or any of those things which are left undetermined by it can be requisite or convenient to be used in the Worship of God So monstrously absurd is this way of Arguing In farther Confutation of this Argument
the Law Matt. 23.23 viz. Judgment and Mercy Mark 12.33 That to love God with all our hearts and our Neighbour as our selves is more than all Burnt-offerings and Sacrifices That to pray hear read the Word receive the Sacrament to fast are but the means which God hath in his Word ordained for the encrease of Justice Equity Mercy Love Peace Humility and Temperance and such like Christian Graces and therefore these must be the things in which God is concerned mostly that we should yield obedience That when the Scripture reckoneth the Graces of the Spirit Gal. 5.22 it tells us they are Love Peace Long-suffering Gentleness Goodness Righteousness and Temperance not prayer fasting hearing receiving of the Sacrament c. And lastly 't is observable that we are call'd to imitate our heavenly Father in acts of Love and Mercy our Lord and Saviour in Meekness and Humility Bowels of Mercy Compassion and Self-denyal but not in prayer and fasting and in such like duties Since therefore God is more concerned for matters of this Nature than for his outward worship his Word must be more perfect in prescribing of these duties than any circumstances of his worship if then it be unlawful for us to submit to any Ceremonies commanded by man which respect his worship because Gods Word must be a perfect Rule not only of all parts but of all modes of Worship it must be more unlawful to submit to any humane constitutions touching Equity and Justice Mercy and Compassion Love Charity and Peace because Gods Word must be supposed in these more weighty and substantial matters to be a Rule more perfect And therefore all the Laws and Statutes respecting matters of this Nature which cannot be collected from the Words of Scripture must by this doctrine be cashiered as vain Inventions and Christians must stand obliged to refuse obedience to them For instance I am commanded to worship God in publick but whether I must do it in a Church or in the Field in black or white or any other garb by stinted Words or by Expressions of my own immediate Invention in this or that or a 3d posture is not expressed in Holy Scripture If therefore in these cases I must not yield obedience to any power that will command me to worship God in white to pray in stinted Words to do it kneeling or the like because that Scripture which is a Rule of Worship hath not determined of these things must I not do the like in other cases of an higher Nature and because Scripture hath commanded that I should be charitable and give Alms but hath not said what portion I shall give nor when nor in what place or to what persons nor in what manner whether by my self or by the Overseers of the Poor am I not bound as much to shew my disobedience to those Laws which rate me to the Poor and which give power to Officers to strein on my refusal to pay that rate If I must not joyn with an Assembly that doth use a stinted Form of Words that riseth up at the rehearsal of the Creed or with a Pastor that doth officiate in white because these things are not commanded in the perfect Rule of Worship how dare I to commence a sute of Law to arrest a person for a debt or to indite him for a trespass without Scripture warrant these things being no where commanded in that perfect Rule of Equity and Justice The Scripture having said There is utterly a fault among you that you go to Law one with another 1 Cor. 6.7 Luk. 6.35 Matt. 5.40 lend hoping for nothing again if any man take away thy Cloak let him have thy Coat also but never said If any man officiate in white or by a Form of Words do not joyn with him is it not matter of just admiration that they who never scruple to act contrary unto the letter of the Scripture in the former cases should be so very scrupulous in things no where forbidden in the Word 3ly This dangerous opinion will force men to be troublesome in all the Churches of the World and to refuse communion even with those Assemblies they are joyned with nay had they lived in the Jewish Church or any other Age of Christendom they must have been continual Separatists For where I pray you could they have found a Precept for all the Jewish Practises and Observations which I have mentioned in the foregoing Arguments If they had lived in the next Age to the Apostles with Polycarp and Ignatius who did converse with the Apostles where would the Scripture have afforded any warrant for observation of the Feast of Easter which both the Churches of the East and West observed in the days of Polycarp L. 5. c. 24. as is recorded by Eusebius or any Precept for bowing to the East Resp ad quest 118. which Pseudo-Justin mentions as a thing practised in his days or for the Observation of the days on which their Glorious Martyrs died Apud Euseb l. 4. c. 15. which yet the Church of Smyrna mentions as a thing practised by the Christians not long after the death of the Apostles or for the Water mixed with the Sacramental Wine of which both Justin and St. Cyprian speak Apol. 2. Cypr. Ep. 63. Just M. ibid. or for the portions of the Sacramental Bread sent to the Sick and absent to signify they were partakers of the same Sacrifice and belonged to the same Altar or for their standing in their publick worship from Easter unto Whitsunday Resp ad quest â—15 Can. 19. and every Lords-day to testify their belief of our Lords Resurrection which yet by the Great Nicene Council was required to be observed by all Christian People and which they did accordingly observe Tertullian gives us a Catalogue of many observations which the Church used in his days and which she vindicated not from the Scriptures De Coron Milit. c. 3 4. but from the Patronage of Custom and Tradition I will begin saith he with Baptism where coming to the Water we testify before the President or Bishop that we renounce the Devil his Pomps and his Angels then are we thrice dipt answering something more than Christ commanded in his Gospel The Sacrament of the Eucharist which our Lord instituted after Supper we partake of in our Meetings before the day arise we think it wickedness to fast or to pray knâ—eling on the Lords day we kneel not from Easter to Whitsunday whensoever we go forth or come in or whatsoever we are conversant about we sign our Foreheads with the sign of the Cross and if you do require a Law of Scripture for these Observations you will find none Tradition will be alledged as the Author and custom the Confirmer of them For these are observations which we defend not from Scripture but from the title of Tradition and the Patronage of Custom This was the Practice of the first Ages of the Church
another thing Yea every man will be apt to think he findeth that there which his own corrupt mind brings thither It will bring confusion into Families as well as Churches whilst every Child and Servant will by this principle be tempted to reject the Instructions of his Master or Father who would teach him a Catechisin or form of Prayer for which the Scripture affords him no particular direction 6ly And hereby all possibility of Union among Christians must perish till this opinion perish for if we must unite only in that which Scripture doth particularly direct us to we must not unite at all If we must all in singing Psalms agree in no Metre or tune in the Church but one that Scripture hath prescribed us we must not sing at all If we must pray in publick only in Words prescribed by Scripture to be used in publick we must not pray at all in publick If we must receive the Sacrament only when it is consecrated in Words prescribed by Scripture we must not receive at all 7ly Hereby Christian love will be quenched when every man must account his Brother a Transgressor against the perfect Rule of Scripture that cannot shew a Text of Scripture for the hour the place of worship the bells the hour-glasses the pulpit the utensils which are used in the Service of God Hereby those pious Men Calvin Cartwright Sibs Perkins Hildersham who used a form of Prayer yea almost all the Christians in the World must be condemned 8ly This Doctrine will rack and perplex the Conscience of all Christians by forcing them to think that they are guilty of sin by every Tune Metre Word Gesture Time Place or any other Circumstance of worship which they use without a Scripture warrant On this account some dare not pray in their Families some dare not think what they shall pray some dare not teach their Children to pray some dare not hear a studyed Sermon or read a printed Book To conclude this Tenet will affright poor people from Scripture and Religion and make us our doctrine and worship ridiculous in the sight of all the World Lastly I add that they who do assert this Tenet do many things repugnant to it As v. g. They introduce Lay Elders unordained of whom there is no mention in the Scriptures or in the Church of the first Ages They sing in stinted Metre Hymns of their own devising for which no Precept or Example can be produced from the Book of God Besides where hath our Lord or his Apostles enjoyned a Direrectory for publick worship and that which they imposed what Authority could it pretend to but that of man They when they take an Oath do not refuse to lay their hands upon and kiss the Holy Scriptures Now all agree that Oaths are solemn Acts of Divine Worship for they are Invocations of God and thereby we acknowledge his Omniscience and that he knows the uprightness of our intentions and that his Justice will avenge it self on the false Swearer and that his Power is able to inflict upon him the severest Judgments and that he by his promise stands bound to help and to reward all those who do believe and act according to the Holy Scriptures Here therefore is an outward Ceremony of Humane Institution joyned with many acts of religious worship Again when they enjoyned the solemn League and Covenant they ordered that the whole Congregation should take it 1. uncovered 2 standing 3. with their right hand lift up and bare Now let any man of reason say if it be unlawful to submit to our three Ceremonies of kneeling crossing and wearing a white Garment in Gods Service why it is less unlawful to use three other Ceremonies in that more solemn act of worship viz. the taking of an Oath or if men may appoint these Ceremonies to be used in taking of an Oath what hinders but in other acts of worship they may do the like CHAP. IV. The CONTENTS Obj. 3. It is unlawful to add unto the parts of Gods worship but to add our Ceremonies to Gods worship is to add to the parts of Gods worship which they endeavour to prove by 12 Arguments To this Argument we answer 1. By shewing what outward worship in the general is viz. The Acknowledgment of some Excellency in the Person worshipped by actions proper to express our Sense or Apprehension of that Excellency Whence 't is concluded that our Ceremonies can be no parts of worship because not in themselves or by their imposition intended to express our Sense of any Divine Excellency The Arguments to the contrary are briefly but fully answered § 1. Obj. 4. To impose our Ceremonies without license from Christ is to invade his Kingly Office he being the sole Law-giver to his Church and derogate from his Prophetick Office which is the only Teacher of his Church and the Appointer of all means whereby we should be taught Answ 1. That it falsly is supposed that the Rulers of our Church have ordained any Ceremonies to teach Spiritual Duties by their Mystical Signification or to be Authentick means of Spiritual Teaching 2 That it can be no derogation from Christs Prophetick or his Kingly Office to stir up our minds by things apt to stir them up to the performance of their duty or to express and signify our duty by things apt to express and signify it 3ly That it is not true that Christ in Scripture hath set down all things by which we may be admonished of our duty 4. That this Argument concludes with equal strength against the imposition of all Ceremonies even time and place 5ly That the Injunction made by Rulers for Decency and Order if they do truly answer these ends are made by virtual Commission from Christ and therefore can be no Entrenchment on his Legislative Power Mr. Baxters Objection answered § 22. CHAP. IV. § 1 IT is not lawful to add unto the parts of Gods worship Obj. 3 but to add our Ceremonies to Gods worship is to add to the parts of Gods worship Repl. to Dr. Ham. p. 85. therefore it is not lawful to add our Ceremonies to Gods worship The Minor is proved by Mr. Jeans thus Because our Ceremonies are external worship and therefore parts of Gods worship That our Ceremonies are external worship he proves by these Arguments Arg. 1 1. Those external Ceremonies whose proper use is the honouring of God are external worship but our Ceremonies are such Ergo. Arg. 2 2. All external Ceremonies in their Nature formally elicited from Religion are external worship but our Ceremonies are such Ergo. Or thus All meer and immediate actions of Religion are parts of Divine worship but our Ceremonies are meer and immediate acts of Religion Another argues in the like manner thus Arg. 3 1. As the means that God hath appointed to teach obedience be acts of Divine Service so the means that man deviseth for that end and purpose must needs be worship also Arg. 4 2. Those signs
bore towards their Christian Brethren And such is kneeling and prostration in prayer embracing and shaking of hands Such saith the Apostle was that covering of the Womans Head in time of Publick Prayer even that which Nature taught 1 Cor. 11.14 15. Such are the Festivals of the Church viz. Expressions of our Praises for the Mercies then received And the standing from Easter to Whitsunday and on the Lords day used in the ancient Church was not to teach by way of signification any duty but to express and testify their Belief of our Lords Resurrection and for this end we also stand up at the Creed now that such signs may lawfully be used and required I know no cause of doubting from any thing which this Objection offers they being not instructive in but only expressive of our Faith and Duty and under this head may be comprised kneeling at the Sacrament as an Expression of our inward Reverence and signing with the Cross as an Expression of our Faith in and owning of the crucifyed Jesus Signs Arbitrary are such as neither of themselves nor yet by any antecedent Custom do signify distincty and determinately to others that which they are instituted or imposed to teach or signify such are the Elements of Bread and Wine for the breaking of Bread doth no more naturally signify the breaking of Christs Body on the Cross than the breaking of any other thing would do and such are all the moral significations of the Rites appointed by the Jewish Law concerning clean Beasts for Sacrifice and unclean forbidden to be sacrificed or eaten and such is the wearing of a Surplice to teach or signify purity it being naturally or by any antecedent Custom no more proper determinately to teach or signify to the Beholder or our selves this Grace than the putting of it on upon black Garments to signify Hypocrisy and a Pharisaical Temper and that we are like Scpulchres white without but black within Against the fitness of the Imposition therefore of such arbitrary signs to teach those duties which are more plainly and determinately taught already in the Word of God I fear this Argument too strongly doth conclude But then the Excellent Bishop Taylor doth sufficiently excuse our Church from this supposed guilt by saying that There is reason to celebrate and honour the Wisdom and Prudence of the the Church of England Ibid. §. 8. p. 327 which hath in all her Offices retained but one Ceremony that is not of Divine Ordinance or Apostolical Practice that is the Cross in Baptism Which tho it be a significant Ceremony and of no other use yet as it is a complyance with the Practice of all ancient Churches so is it very innocent in it self and being one and alone is in no regard troublesome or afflictive to those that understand her Power and her Liberty and Reason I said she hath one only Ceremony of her own appointment for the Ring in Marriage is the Symbol of Civil nor a religious Contract it is a Pledge and Custom of the Nation not of the Religion and those other Circumstances of her Worship are but determinations of time and place and manner of a duty They serve to other purposes besides signification they were not made for that but for Order and Decency for which there is an Apostolical Precept and a Natural Reason and an Evident Necessity or a great Convenience Now if besides these uses they can be construed to any good signification or instruction that is so far from being a prejudice to them that it is their Advantage their Principal End being different and warranted and not destroyed by their superinduced and accidental use sect 3 The use of the Ceremonies is superstitious Oâ—â— 6. and therefore we say they cannot submit unto the Practice of them without sin That the use of the Ceremonies in Religious Worship is superstitious they prove by Arguments already answered viz. That it is super statutum or more than God hath in his Word required and that they are imposed as parts of Worship Moreover these things say they cannot be used without Superstition in the Service of God which have no necessary or profitable use in his Service for as vain Thoughts and Words are forbidden in the Holy Scripture so is it not to be doubted but that vain actions are forbidden especially in the Worship of God Answ 1 To give a Satisfactory Answer unto this Objection it will be only necessary to state the Notion or true import of Superstition that by applying it to our own Practice and to the Practice of Dissenters we may judge who are most guilty of this vice 1. Therefore Superstition being a species of false Worship whereby we do exhibit Worship to an Object to which it is not due or to that Object which deserveth Worship in an undue manner it follows plainly that where no Worship is exhibited by the act done or intended by the Doer or Imposer of the act there can be no Superstition in the Exercise of such an act there may be Vanity and an abuse of Power in the imposing rites unprofitable and unnecessary but there can be no Superstition or Will Worship where there is neither any act of Worship nor any Will to worship God by the Performance of these Rites nor designation of them unto such an end 2ly Superstitious Worship undue as to the manner of it can only be performed by offering that as acceptable and pleasing to God or as an Exercise of Religion and honor to God or an Acknowledgment of some of his perfections which is not acceptable or well pleasing to him which rendreth him no honor and doth not tend to the Acknowledgment of any of his Attributes or perfections for by performing that which indeed is pleasing and acceptable to God or which doth render honor to him we cannot be superstitious hence it must follow that when men make those things a part of their Religion which God hath not commanded or forbidden and think God is pleased with their meer doing or abstaining from doing them they in so doing must be superstitious Two things are therefore necessary to compleat this species of false Worship viz. 1. That the matter about which it is conversant relate to the doing some supposed Religious Act that is some Act of Service acceptable and well pleasing to God and which directly tends unto his honor 2ly That he who doth it do really mistake in judging such an action to be indeed Religious and tending to his honor and therefore acceptable to him 3ly All Superstition consisting fundamentally in this mistake and formally in the ensuing practice thereupon it must with equal reason be concluded that the forbearance of an act upon the like mistake viz. that we conceive it well pleasing to God and tending to his honor to forbear it when indeed it is not so is Superstition because by that Forbearance we equally design to please and honor God and do it as unduly
Apostle speaks not there of Rites or Constitutions required by Authority and owned as things indifferent in their own Nature but of Doctrins Dogma's and Commands of Jews and of Philosophers and false Apostles who could have no Authority to require from them submission to these Doctrines and Commands but on supposal of the goodness and excellency of the things Commanded He therefore speaketh of such things as the Colossians could not be Subject to on any grounds but such as in themselves were Superstitious and were reproachful to the Gospel and to Christ the Author of it as representing him deficient in wisdom by his neglecting to Command things so exceeding good and excellent 2ly The things here mentioned are manifestly things which in the judgment of these Dogmatisers were things by which God would be better Worshipped and his Religion be advanced or the Professors of it would be rendred more Perfect and Sublime and for neglect of which they were to be Condemned tho no Authority of Man did interpose for their injunction as will be evident 1. From this consideration that they were things for the neglect of which the false Apostles did condemn the Christian as is insinuated in these words let no Man judg censure or condemn you in meats or in drinks v. 16. yea they were things for want of which Christianity it self was represented as imperfect and inferior in Wisdom to the Promoters of these institutions whence the Apostle in opposition to these false Apostles declares that in Christ were hid all the treasures of wisdom and knowledg v. 3. and adds that this I say lest any Man should belie you with inticing words v. 4. Hence he exhorts them to beware lest any Man spoil them through Philosophy and vain Deceit v. 8 9. after the Traditions of Men after the Rudiments of the World and not after Christ and gives this reason of his caution that in him did all fulness dwell and that we were compleat in him v. 23 2ly Because these things are stiled Will-Worship they therefore who did introduce them must look upon them as things conducing to the more acceptable service of God or the advancement of his Worship 3ly Because they who performed them did it out of pretence of that Humility Mortification and Austerity which they conceived highly acceptable and well pleasing to God v. 23. wherefore the Church which doth acknowledg that the things enjoyned by her in their own Nature are indifferent and such as in themselves do not conduce to make our service more acceptable and well pleasing to God can be no ways concerned in this prohibition Obj. 2 All things and Rites which have been notoriously abused to Idolatry § 5 and Superstition if they be not such as either God or Nature hath made to be of necessary use should be utterly abolished and purged away from Divine Worship so as not to be used by us as sacred things or Rites pertaining to the same but the Cross Surplice Kneeling in the act of receiving are such Rites as have been thus abused and therefore being not of necessary use they ought say they to be abolished The Major they prove 1. From many Texts of Scripture which enjoyn'd the Israelites not to do after the works of the Canaanites Exod. 23.24 or of the Aegyptians or to walk in their Ordinances Levit. 18.3 not to do so unto the Lord their God as they did Deut. 12.4 and in particular not to Name their Gods Exod. 23.13 not to use the Name of Baal because it had been given to Idols Hos 2.16 but to destroy their Altars break their Images and cut down their Groves Exod. 34.13 to burn the Graven Images of their Gods with fire and not to take unto themselves the Silver and Gold that is upon them Deut. 7.15 to defile the covering that is upon their Graven Images of Silver and the ornaments of their molten Images of Gold to cast them away as menstruous Cloths and say unto them get ye hence Isa 30.22 and also from those places which Command them not to round the corners of their Heads nor mar the corners of their Beards not to make any cuttings in their Flesh for the dead nor Print any marks upon their Bodies Levit. 19.27 28. to which they add those Texts of the New Testament which require us not to touch the unclean thing 2 Cor. 6.17 but to hate the Garments spotted with the Flesh Jude 23. 2ly Rov 2.14 20. Because the Churches of Pergamus and Thyatira are by Christ reproved for suffering Men to teach their Children to eat things offered unto Idols which in themselves were not unlawful to be eaten but only did become unlawful because they were abused to Idolatry And 3ly From examples of good Men in Scripture who abstain'd from things in themselves lawful upon this account v. g. the example of Jacob who abolished the Ear-rings of his Family as being Ensigns of Superstition Gen. 35.4 of Hezekiah who brake in pieces the Brazen Serpent being abused to Idolatry of Mordecai who would not bow to Haman Esth 3.2 of Daniel who would not eat of the Kings meat which was converted to an Idolatrous use lest he should be defiled Dan. 1.8 Now that our Ceremonies have been notoriously abused to Idolatry they prove because they have been consecrated to the service of Idols and commonly imployed in Idolatrous Worship by the Papists To this Objection I Answer Answ 1 That these Commands of the Old Testament were given only to the Jewish Nation where no Natural Analogy § 6 or Moral reason can be shewed for their perpetual obligation I know not why they should be binding to the Christian any more than other Laws of the like Nature which do not now oblige by the confession of our Adversaries as v. g. they were to kindle no fire on the Sabbath day Exod. 35.3 but must we therefore kindle none on the Lords day they were forbid to take Usury of their Brethren and yet Dissenters do not Scruple the taking usury one of the other They were to destroy the places wherein the Inhabitants of Canaan served their Gods Deut. 12.2 and yet Dissenters did not Scruple to use the Churches which the Papists had abused to Idolatrous Worship They were to make no Covenants with the Idolaters of Canaan Exod. 23.32.34.12 Deut. 7.2 may therefore Protestant Princes make no Leagues with Papists They were utterly to destroy them Deut 7.2 and that lest they should teach them to do after their abominations Deut. 20.16 18. not to have mercy on them ibid. may we therefore without mercy destroy all Papists out of our Dominions lest they should teach us to do after their abominations or might they when they had the power in their hands deal so unmercifully with us whom they deem guilty also of Idolatry and an abominable Worship Lastly They were obliged to kill the Person who inticed them to Idolatry Deut. 13.9 and utterly to destroy all who did Sacrifice to any
return unto their former use the Superstition and Idolatry adhering to them being first removed Answ 3 4ly Seeing all Superstition and Idolatry in persons who do ignorantly commit them doth fundamentally require a mistake in the conception of the person guilty of it these vices can no longer cleave unto such actions than this mistake remains when then the action is freed from the superstitious opinion or mistake it is also purged from all Superstition and Idolatry since therefore the Imposers of our Ceremonies have purged them from all those mistaken Doctrines and opinions of the Church of Rome which made them Superstitious and Idolatrous they cannot be abused to those ends Now when the Idolatry and Superstition or the abuse adhering to an action is totally removed there remains nothing which can make that action unlawful to be done and therefore nothing which can render it unlawful in it self to be required to be done Since then we are only commanded to depart from Babylon Rev. 18.4 that we partake not with her in her sins and so no farther than is requisite for the avoidance of Communion with her in sin when we have purged these actions from all those Superstitions and Idolatries which adhered to them as they were exercised in that Church we have done all that Christ and his good Spirit thought needful to require of us in respect to our departure out of Babylon Answ 4 5ly Whereas 't is said in the Objection that things abused to Superstition if they be not necessary must not be done I Answer That tho it be not necessary to impose our Ceremonies yet when they are imposed by Authority they become necessary in their use and so are not to be accounted things unnecessary in respect of us For if Temples Bells Fonts Desks and other sacred Utensils shall be preserved as necessary because as the Dissenter saith so much Money is spared to other good uses why are not our Ceremonies more necessary to us in their use seeing upon submission to them depends the maintenance of many Ministers and their Families the obedience of the King and his Laws Civil and Ecclesiastilcal the peace of the Church of Christ and the free Preaching of the Gospel which sure are things more necessary than the sparing of our Purses Wherefore to give a positive and a perspicuous Answer to the Objected Texts I say 1. That the things in which the Jewish Nation are forbid to do after the manner of the Canaanites or the Aegyptians are either Idolatrous Actions and Ceremonies or actions contrary to the service of God or else things tending to Idolatry Thus Exod. 23.24 thou shalt not do after the works of the Canaanites is a command not to bow down to their Gods and serve them but to overthrow them utterly and quite break down their Images and then it follows v. 25. ye shall serve the Lord your God the works forbidden therefore by that Phrase were contrary to the service of God And v. 33. the reason of this Prohibition is thus given for if thou serve their Gods it will surely be a snare unto thee So again Levit. 18.3 After the doings of the Land of Aegypt wherein you dwell shall you not do neither shall you walk in their ordinances Why Because as Ainsworth well observes Aegypt was an Idolatrous Land and there Israel had been defiled Ezek. 20.8 they Rebel'd against me saith God they did not every Man cast away the abominations of his Eyes neither did they forsake the Idols of Aegypt Ezek. 23.8 and of the Land of Canaan God saith unto them Levit. 20.23 Ye shall keep my Statutes and Judgments to do them ye shall not walk in the manners of the Nations which I cast out before you for they committed all these things and therefore I abhor'd them So that to do after the doings of the Land of Canaan is to do contrary to Gods Judgments and Statutes and to commit the abominable things which they did and this is so evident through the whole Chapter that he who runs may read it For 1. The reason why God forbids them to do after the manner of Aegypt and Canaan is this I am the Lord your God v. 2. 2ly The opposite command is this v. 4 5. Ye shall do my Judgments and keep my Ordinances to walk therein I am the Lord your God ye shall therefore keep my Statutes and my Judgments I am the Lord. And v. 26. Ye shall therefore keep my Statutes and Judgments and shall not commit any of these Abominations And again v. 30. Therefore shall ye keep mine Ordinance that ye commit not any of the Abominable Customs which were committed before you that you defile not your selves therein I am the Lord your God 3ly You shall not do so to the Lord your God Deut. 12.4 is in effect you shall not Worship God by those Idolatrous Images by which the Canaanites Worshipped their Gods but you shall hew down the Graven Images of their Gods v. 3. you shall not Worship him on their Altars or in their Groves but you shall overthrow their Altars and break their Pillars and burn their Groves with fire v. 3. and you shall Worship God in the place that he shall chuse v. 5. and this is very evident from v. 30.31 wheâ—â— God speaks thus unto them thou shalt not enquire after their Gods saying how did these Nations serve their Gods even so will I do likewise thou shalt not do so unto the Lord thy God for every abomination to the Lord which he hateth have they done unto their Gods So that in all these places to do after the manner of the Heathens which is the thing forbidden is to do after their Idolatrous or their unnatural and unclean Rites in opposition to the Laws Statutes and Judgments of the Lord And this is farther evident from 2 Kings 17.15 where God Complains that his People rejected his Statutes and his Covenant that he made with their Fathers and his Testimonies and they followed vanities and became vain and went after the Heathen round about them concerning whom the Lord had charged them that they should not do like them So that to do like them was to follow vanity and become vain that is Idolaters as that Phrase plainly signifies in Holy Scripture and so it is expounded in the following verse by making Molten Images and the two Calves and Groves and Worshipping the Host of Heaven and serving Baal 4ly To name the name of other Gods which is forbidden Exod. 23.13 is only not to own to worship or enter into covenant with them and in particular not to swear by them so that phrase seems to signifie Psalm 16.4 their sorrows shall be multiplyed that hasten after another God their drink offerings of Blood will I not offer nor take up their names upon my Lips i.e. I will not forsake thee by partaking with them in their abominable Sacrifices who serve other Gods nor by swearing by the name of
against the Feasts of Christmas Easter the Ascension c. Answered § 14. The Objection from Gal. 4.9 10. Coloss 2.16 Answered § 15. CHAP. IX HAving thus Answered all the considerable Objections of Dissenters which they plead in general against Submission to the Ceremonies appointed by the Church of England to be used in her Solemnities I proceed to a particular consideration of those Ceremonies of which I have not had a fit occasion to discourse in the foregoing Chapters And they are those viz. Kneeling at the Receiving of the Sacrament The Bishops imposition of hands at confirmation and standing up at the Creed and at the reading of the Gospel at the saying Gloria patri Kneeling at Prayer c. And § 1 1. Concerning Kneeling at the Sacrament I say 1. That since some posture is then necessary and none by God determined it cannot reasonably be doubted but that the Church hath power to determine in this matter as she conceives most proper and convenient 2ly I know no posture more convenient than that of Kneeling it being a very fit expression of our humility and of the sense of our unworthiness of the great blessings there received And 2ly A posture fit for Prayer which we do use at the Receiving of the Sacrament 3ly I add That if it be lawful to receive in such a humble posture then must it be unlawful to refuse Communion with our Church in the participation of this Ordinance because she doth require us to use this posture in receiving For on this supposition we must refuse to hold communion with her in a lawful matter and so must separate from her communion in this Ordinance without cause which is the sin of Schism Now that it is lawful to receive Kneeling will appear by answering the Arguments produced by Dissenters against this posture And 1. It is objected That Kneeling at the Sacrament is contrary to the Practice and Example of Christ and his Apostles for they received sitting Answ 1 It is confessed that the Greek words by which the posture of our Lord and his Disciples at their Receiving is expressed are translated so as to seem to countenance their opinion who hold the sitting posture to be most agreeable to the Example of our Lord and his Disciples but yet 't is certain from the Original that Christ and his Disciples did neither sit nor Kneel but did lye down on Couches at the Receiving of this Ordinance for 't was administred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they lying down Mark 14.18 of Christ himself 't is said that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he lay down with the twelve Matt. 26.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he fell down with them Luk. 22.14 If therefore this Objection be of any force it unavoidably will prove that we must neither sit nor stand nor Kneel but must lye down at the Receiving of this Sacrament and so our Lords Example will be as strong against sitting which is the posture our Dissenters use as against kneeling which is the posture they reject Answ 2 2ly I Answer that in such things as these which accidentally were done by Christ and his Apostles and had no real goodness in them we cannot be obliged to imitate them This men do generally acknowledge in things of a like nature to this gesture for they conceive that we are not obliged to receive this Sacrament in a like place viz an upper Room or Inn nor at the same time after the passover or after supper nor in the same habit in Sandals or a seemless coat why therefore should they think it necessary to be received in a like Gesture that being not commanded any more than is the time or place or habit Moreover St Paul when he informeth his Corinthians what he received from the Lord to be delivered to them touching this holy Sacrament 1 Cor. 11.23 maketh no mention of this Gesture and thereby doth assure us that it was not necessary to be observed And Bishop Jewel noteth well Repl. to Hard Artic. 2. that our Lord said do this but said not do it after supper do it sitting do it with twelve Disciples nor did the Apostles so understand him Answ 3 The Gesture in which the Passover even by Gods Command was celebrated at the first was altered by the Jewish Church for in the first Passover they were Commanded to eat it with their loins Girt their shoes on their feet Ex. 12.11 and their staves in their hands as men standing ready and in hast to be gone but being entred into their rest the land of Canaan they changed this posture into lying down and yet our Saviour and his Apostles did not scruple to conform unto it how much less should we scruple the varying from an uncommanded Gesture used occasionally and not of choice by our Dear Lord. 2ly It is objected that Kneeling at the Sacrament maketh us Guilty of Idolatry by worshipping God before or by or with Relation to a Creature For the Elements say they are the motive of your kneeling for if they were not there you would not kneel Answ It is to be lamented that such false Groundless and frivolous suggestions as these are should keep men from Communion with their Brethren in this Holy Ordinance for 1. The matter of fact is in this Argument Extreamly false it being not the Sight of the Elements which doth induce us then to Kneel But we receive them Kneeling saith our Lyturgy Rubr. after the Commun for a signification of our humble acknowledgment of the benefits of Christ there tendred and because Kneeling is a proper posture to tender our devotion in The Elements do only bring these things to our remembrance they do it to our eyes as the words used in a Sermon Prayer Book or by the Minister do bring them to remembrance by our hearing if then it be Idolatry to worship God when these things by the Symbols are brought to our remembrance it must be so to worship God when we do hear a Sermon Prayer or a discourse concerning them 2ly If this be Idolatry then our Dissenters must be Gross Idolaters for Surely inward worship unduly tendred is as Gross Idolatry as outward worship by which it is express'd now do not they when they behold the bread broken and the wine poured out put forth an act of inward worship viz. an act of praise thanksgiving love affiance do they not do this before a creature as much as we are not the Elements seen by them the motive of their doing so as much as of our Kneeling If then we are Idolaters for Kneeling to God before them why must not they be equally Idolaters by tendring all this inward worship to him before and on occasion of the same Elements 3ly Were this Idolatry the Jews must be Idolaters by worshipping the Lord before the Ark or Mercy Seat before the Temple at Jerusalem and before the Tabernacle for by so doing they worshipped God before a creature and would not
to be found among the People of Israel So Christ our Paschal Lamb being now Offered no Leaven of Malice and Wickedness and consequently no such wicked Persons ought to be left in the Church of the true Israelites but wholly purged out of it That the exercise of this Discipline doth highly tend to the Glory of God Prop. 2. and to the credit of Christianity And surely this cannot be doubted by them who know that this alone is that by which the Church can be preserved pure and like unto that God who will have no Communion with the works of Darkness with whom no Person can have fellowship who walks not in the light as he is in the light 1 Joh. 1.7 That this alone can make the light of Christians to shine forth so as to Glorifie their Father which is in Heaven Matt. 5.16 and cause them to shew forth the virtues of him that hath called them from darkness into his marvellous light 1 Pet. 2.9 and that this only can render us able to commend Christianity to others from the prevailing topick of the Strict and Holy lives of the allowed professors of it by which it chiefly was promoted in the first and purest Ages of the Church In nobis Christus patitur opprobrium l 4. p. 140. v. p. 139. 141. That the Name and Doctrine of our Lord is Blasphemed among Heathens Atheists Scepticks and profane Persons by the ungodly lives of its Professors as Salvian sadly doth complain and by finding many who are owned as Christians and permitted to partake of the highest Ordinances and Priviledges of Christians who lead lives worse than Heathens and who were constantly rejected from the Communion of Christians in the best Ages of the Church When if at any time it was Objected by the Heathens that such persons bore the Name of Christians her Answer was they went out from us but they are not of us nor owned or †Just M. p. 70.253.306.308 vid. Tertull ad Scap. cap. 4. allowed of by us but are excluded by the Churches censures or by their voluntary separations which may deserve to be considered The exercise of this Discipline is necessary to perserve the Members of Christs Body from the danger of pollution Prop. 3. This cannot easily be questioned 1. By him who well considers that enquiry of St. Paul Know you not that a little Leaven leaveneth the whole lump 1 Cor. 5.7 purge therefore the Old Leaven from you that you may be a new lump 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the neglected evil may defile the whole Body of the Church say Oecumenius and Theophylact. 2. By him who knows how properly is the shame and punishment inflicted upon others for confess'd or palpable enormities to restrain us from the like practices and how exceeding apt Men are to run into those vices without fear which by experience they find connived at by Superiors As then the Man who was defiled by Leprosie or by an Issue Numb 5.2 3. or dead Body was by Gods command to be removed out of the Camp of Israel that they defiled not the Camp in the midst of which God dwelt so on the same account should the Spiritual Leper when the marks evidently do appear upon him be excluded from the Christian Camp that he desile not that Church in which God dwelleth now as in his Temple It seemeth probable that the exercise of this Discipline is that which will alone preserve the Church Gods Temple Prop. 4. and consequently will continue his presence with her Assemblies by the influences of his Holy Spirit on them in greater efficacy and measure And that on these considerations 1. That every Christian Church or Assembly is in the Scripture represented as Gods Temple the place in which he dwelleth as he of Old dwelt in Jerusalem for by inspection of the places where this Phrase Gods Temple is used in the New Testament it seemeth evident that it is not so much each private Christian as the Assemblies and Churches of them which are stiled Gods Temple So the Apostle speaks to the Corinthians in the general Know you not that you are the Temple of God and that the Spirit of God doth dwell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among you 1 Cor. 3.16 and v. 17. The Temple of God is Holy which Temple you are So also 2 Cor. 6.16 What Communion hath the Temple of God with Idols For you are the Temple of the living God as God hath said I will dwell and walk among them and they shall be to me a People and I will be their God Which words are manifestly taken from Lev. 26.11.12 and therefore they must speak of Gods presence with his Christian Churches the Israel of God in such a manner as he was present with the Jewish Church by placing of his Tabernacle among them and giving demonstrations of his gracious presence with them Accordingly we find this promise made with respect unto the Gospel times I will set my Sanctuary in the midst of them for ever my Tabernacle also shall be with them yea I will be their God and they shall be my People Ezek. 37.26 27. Thus also the Apostle speaks to the Church of Ephesus saying You are fellow Citizens of the the Saints and of the Household of God and are built upon the foundations of the Apostles and Prophets Jesus Christ being the chief Corner Stone in whom all the building fitly framed together groweth into an holy Temple in the Lord in whom also you are builded together for an habitation of God through the Spirit Ephes 2.19 20 21 22. Hence Lastly the Members of Christs Body or the Community of Christians seems to be stiled Christs house Heb. 3.6 his Spiritual house 1 Pet. 2.5 2ly That the condition of Gods continuing to dwell in or to abide with this his Temple as it was this of Old that the Lords People should be Holy that is be free from Ceremonial pollution and from such sins as were committed wilfully and with an High hand against the Law of Moses and so deserved cutting off that they should be to him an Holy Nation Exod. 19.6 a Holy People Deut. 7.6 an Elect peculiar People Deut. 14.2.26.18 So it seems plainly now under the New Testament to be the same For Christians under the New Testament are in like manner called the Elect of God 1 Pet. 1.2 Col. 3.22 a chosen Generation 1 Pet. 2.9 a Holy Nation and Peculiar People ibid. And they are in like manner called to come out from the Sons of Belial the Children of Darkness and Unrighteousness with whom they can have no Communion and to be separate that the Lord God may dwell among them 2 Cor. 6.16 17 18. and consequently the continuance of Gods Spirit with his Church and his assistance in the Dispensation of its Ordinances seems likewise to depend on their continuance to be such a People and therefore on the execution of the censures of the
supposition that the Neglect is such as is suggested and that the Church of England may be charged with it I now proceed by way of farther Answer to it to consider of that Charge and therefore say Prop. 10 That our Church Officers cannot be truly said to own or to approve of this supposed neglect of Discipline in suffering the notoriously prophane and Scandalous Offender to remain uncensured by the Church For 1. The Rulers of the Church do openly acknowledg and declare even in their Publick Lyturgy Preface to Commin That the putting those to open Penance who stood convicted of notorious crimes is both a Primitive and Godly Discipline and that the restoring of the said Discipline is much to be wished 2ly They call upon all sinners with the greatest seriousness and affection to repent of those iniquities which render them obnoxious to her censures which call would they give ear unto they would be fit for her Communion and so exempted from the severity of her Discipline this call we find both in the Commination Read upon Ash-Wednesday and in the exhortation Read at the giving notice of a Sacrament where she thus speaks If any of you be a Blasphemer of God a Hinderer or Slanderer of his Word an Adulterer or be in malice or envy or in any other grievous crime repent you of your sins or else come not to that Holy Table 3ly They make all Persons whom they admit unto the Priestly Office solemnly to promise to give faithful diligence always so to minister the Doctrine and Sacraments and the Discipline of Christ as the Lord hath commanded And 4ly Can. 26. They require every Minister in no wise to admit to the receiving of the Holy Communion any of his Cure or Flock which he openly knows to live in sin notorious without repentance and they moreover Authorise them Rubr. before the Commun To advertise all open and notorious evil livers and all who have done any wrong to their Neighbours by word or deed so that the Congregation be thereby offended to call them and to advertise them that by no means they presume to come to the Lords Table till they have openly declared themselves to have truly repented and amended their former naughty life that the Congregation may be thereby satisfied and say that he shall not suffer them to be partakers of the Lords Table betwixt whom he perceiveth malice and hatred to reign until he know them to be reconciled Since then it is apparent from these considerations that our Church daily calls upon these persons to repent both in the Publick Preaching of the Word and in the Office stiled Commination and in her Homily upon repentance And 2ly that she doth Authorise all her Parochial Ministers to call and advertise such Persons as they know privately to be unworthy not to presume to come unto the Holy Sacrament and doth require them when they give notice of a Sacrament to read an exhortation to that effect seeing she also grants them power to put back any Scandalous Offenders from the Sacrament whose faults are so notorious as to give offence to the Congregation and doth allow both them and the Church-Wardens or rather charge them to prosecute such Men in order to their Amendment or Excommunication seeing at their admission to their Sacred Function she doth strictly charge them to give faithful diligence so to minister the Discipline of Christ as he hath commanded Since Lastly Private Persons in her Communion may avoid familiar conversing with them and withdraw from their company and so avoid being polluted by the corruption of their manners I say seeing these things are so I see not but the Objections made against the Discipline of our Church might be removed if the things allowed and required by the Rules of it were duly practised § 7 Hitherto I have discoursed in Answer to this Objection as if the Scriptures and Reasons produced to confirm it were all true and well applyed whereas indeed the grounds of this Objection are uncertain and infirm for to omit the uncertainty of the exposition of 1 Cor. 5.13 you shall take away the evil from you and not the evil Person which sure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth rather signifie and the uncertainty of Dr. Hammonds exposition of Rev. 2.20 I say Tently Prop. 10. That the continuance of Gods presence by his Spirit with his Church and her Assemblies cannot be proved to depend entirely upon the Separation of wicked Persons and scandalous offenders from her The Place produced to this Effect from 2 Cor. 6.16 17. only concerns the Christians Separation from Communion with Heathens in their Idolatrous Worship or their Idol feasts this is the touching the unclean thing there spoken of as I have fully proved in the foregoing Chapters it therefore is impertinently alledged to prove that God requires us to separate from the Communion of wicked Persons in celebrating of his Publick worship that so we may enjoy the presence of his Spirit with us Moreover God may destroy the person who defiles this Temple as he threatens 1. Cor. 3.17 and yet may not withdraw his Spirit from them that do assemble with such Persons purely to serve God and to enjoy Communion with him in his Publick Ordinances And indeed were this so that the presence of a known wicked Person would cause the Holy Spirit to depart from the Assemblies of pious Persons then Christ and his Disciples had not the presence of the holy Spirit with them when they assembled with Judas to eat the passover and to receive the holy Sacrament 2ly Then seeing Covetous malitious Persons since secret Hypocrites and Atheists are as odious to God as Persons otherwise notoriously wicked and profane they also must pollute the Church and cause the holy Spirit to depart from her Assemblies and if so the Church can never be assured of his presence with her Then 3ly much less would the holy Spirit be present at those Publick offices designed to conveigh this Spirit when they were celebrated by wicked Priests and so we could have no assurance of his gracious influence upon us at the preaching of the Word the celebration of the Sacrament of Baptism and of the Supper of the Lord because we can have no assurance of the sincerity of him who doth officiate For if the presence of wicked Persons who do only joyn with the Officiator will cause the holy Spirit to depart from that Assembly much more the wickedness of the Officiator And 4ly then we must have cause to fear that this good Spirit hath wholly left the Church of Christ and doth no longer move upon the waters of the Sanctuary there being in these latter Ages of the Church such a neglect of Discipline as that scarce any one of her Assemblies can be supposed free from some mixture of profane and even notorious wicked Persons which yet seems plainly to contradict Christ's promise to be with his Church unto the end
the Firing of London the Thirtieth of January a Day of Humiliation for the Execrable Murder of our R. Martyr Charles the First And that none can have just cause to doubt if they consider Est 9.28 1 Macch. 4.59 Zech. 7.5 that the Feasts of Purim and of Dedication were lawfully appointed by the Jews for an Ordinance for ever and that they had their stated Fasts of the Fifth and the Seventh Month to humble themselves at the remembrance of the Judgments God then brought upon them 3. He adds that the Great Blessings of an Apostolick Ministry and of the stability of the Martyrs in their Sufferings for Christ being so rare and notable a Mercy to the Church I confess I know no reason why the Churches of all succeeding Ages may not keep an Anniversary Day of Thanksgiving to God for Peter or Paul or Stephen as well as for the Powder-Plot deliverance I know not where God hath forbidden it directly or indirectly if his instituting the Lord's-day were a virtual Prohibition for Man to separate any more or if the Prohibition of adding to God's Word were against it they would be against other Days of Humiliation or Thanksgiving especially Anniversary Days which we confess they are not if the Reason be Scandal lest men should have the Honour instead of God I answer 1. An honour is due to Apostles and Martyrs in their places in due subordination to God 2ly Where the Case of Scandal is notorious it may become by that accident unlawful Const Can. An. 1640. Can. 7. and yet not be so in other times and places 3ly Our Church expresly hath declared that she gives Religious Worship unto God alone and doth observe these Daies to God and in them celebrate his Praises for his Apostles and for the assistance of his Grace and Spirit vouchsafed to them and the Great things done through that assistance by them for the good of men and so can Minister no Ground for such a Scandal 4ly p. 150. He saith that in the lawful Observation of Days it is most orderly to do as the Churches do which we live among and are to join with Especially if they do only that which hath been done by all the Churches of Christ about Twelve hundred years and upward as we do in the Observation of all our publick Festivals or that which hath been done from the beginning as in the Observation of the Easter Festival 5ly p. 151. He saith That it is long ago decided by the Holy Ghost Rom. 14.15 That we must not be contentious contemptuous nor censorious against one another about things of no Greater Moment than the Jewish Days were though some observed them without just cause because the Kingdom of God consisteth not in Meats and Drinks and Days but in Righteousness and Peace and Joy in the Holy Ghost and he that in these things serveth Christ is acceptable to God and approved of men we must follow therefore after the things which make for Peace and wherewith one may edify another which by submitting to the Constitutions of our Church concerning Festivals Dissenters certainly would do if they are capable of Edification by hearing and joining in Good Prayers and Praises by reading of the Word by hearing of good Sermons and by commemoration of the Mercies we then celebrate § 13 And whereas Mr. Baxter adds that the Controversy whether it be lawful to keep Days as Holy in celebrating the Memorial of Christ's Nativity Circumcision Ascension c. p. 151 152. Disp 5. of Cer. Cap. 2. § 46. is the hardest part of this Question which he is not sufficient to determine I shall first lay down some few Arguments to justifie the Observation of these and other Holy-days prescribed by the Church of England And consider the Scruples he and others have against them And 1. I argue for the expedience of these Holy-days from the consideration of the end for which they have been instituted by the Wisdom of the Church for those things saith St. Austin are celebrated by the Churches Anniversaries which were very excelelnt when done Contra Faustum ManichauÌ„ Lib. 32. Cap. 12. and by their excellency have signalized certain Days that so the celebration of the Festival may preserve the whole some remembrance of them in our Hearts Now even Reason teacheth that the Day on which these things were done tends to excite the mind to more intent consideration of and so to effectual remembrance of the Mercies which we have received upon that Day Whence God himself requires his People to Remember that day in which they came out from Egypt out of the Land of Bondage Exod. 13.3 And of that very Night he saith It is a Night to be much observed unto the Lord for bringing them out of Egypt this is that Night to be observed of all the Children of Israel in their Generations Exod. 12.42 Now if for the Remembrance of that Mercy God did not only order his People Israel to be continually meditating and discoursing of it Exod. 12.26 13 14. but also to observe the very Day for a Memorial Exod. 12.14 if he appointed the Feast of Pentecost to be observed in Memory of the Law then given from Mount Sinai to them the Feast of Tabernacles in remembrance of their sustentation Forty years in the Wilderness why may not Christians though obliged daily to have these things in their remembrance observean Annual Festivity for the more full Commemoration of the Mercies they enjoy by virtue of our Lord's Nativity Ascension c. Again these Feasts have been instituted and observed by the Wisdom of the Church to give thanks to God for the benefits vouchsafed to us at those times and by such Persons now publick benefits are publickly to be acknowledged and celebrated with publick thanks which cannot better be performed than by prescribing stated Days for publickly Assembling to these ends And as St. Paul declares that the great liberality of the Corinthians would Glorifie God by causing many thanksgivings to him for that Grace 2 Cor. 9.12 so wil the Institution of such Festivals tend to his Glory by causing many thanksgivings for the Grace vouchsafed to us upon these Days both to us and to those Martyrs and Apostles whose Memories we celebrate Moreover no Man can deny buâ— the benefits flowing from the great actions of ouâ— Saviour and the advantages accruing to us froâ— the Apostles and Evangelists by their faithful preaching the Gospel of Christ and giving testimony by their Sufferings to the Truth of the samâ— Doctrine is to us more valuable and advantageous than any temporal benefit whatsoever If then 〈◊〉 be esteemed highly convenient to celebrate oâ—â— deliverance from the Gun-powder-Plot thâ— happy Restoration of our Prince our Laws anâ— Liberties with constant Anniversaries have wâ— not equal reason to celebrate the Memory oâ— those great Spiritual Mercies by like Anniversaries 2ly This may be further argued from thâ— utility and benefit which
Texts the latter is forbid more than the former Answ 2 2ly If Praying by a Form be inconsistent with Praying in the Spirit and in the Holy Ghost then must the use of the Lords Prayer be so and consequently we cannot use it in our Publick Worship without transgressing of these Precepts Answ 3 3ly I answer that Praying by the Spirit and in the Holy Ghost in the forementioned places may only signifie praying for such things and in such a manner as God hath by his Spirit taught us in the Holy Scripture and with such Spiritual Fervency and Constancy and other Christian Graces as he exciteth in us that this most likely is the import of the words in both these places may be argued from this consideration that in both places all good Christians are exhorted to pray in the Spirit and in the Holy Ghost now praying by the Spirit as it importeth praying by the immediate assistance of the Holy Spirit or the Spiritual Gift mentioned in Scripture is praying with the Gift of Tongues to which all Christians could not be exhorted because saith the Apostle all could not speak with Tongues 1 Cor. 12.30 2ly Because Tongues being for a sign not to believers but to unbelievers v. 22. It cannot rationally be supposed this Gift should be vouchsafed to Believers in their private Prayers of which here the Apostles seem to speak 3ly The Apostle here exhorteth the Ephesians to pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 always in the Spirit whereas the miraculous assistance of the Spirit in this duty being free what assurance could the Ephesians have of praying always by it Moreover he prescribes the matter of their Prayer exhorting them to pray for him that utterance might be given him V. 19. that he might open his mouth boldly to make known the mystery of the Gospel which he would scarce have done had he conceived that they were still to pray by the immediate assistance of that Spirit who needed no directions what he should suggest In the Epistle of St. Jude praying with the Holy Ghost is joined with building up themselves in their most holy faith and keeping themselves in the love of God these being therefore duties put into our power and to be improved by our industry not to be given by the miraculous assistance of the Holy Ghost without our industry why should we think otherwise of that praying by the Holy Ghost to which we here are equally exhorted if then this be the import of praying by the Spirit certain it is that we may pray thus by the Spirit though we use a Form for the matter of the Form may contain only what is good and acceptable in the sight of God and he that useth it and they who do join with him may do it in Faith and Fervency and with all other requisites unto an acceptable Prayer But 2ly If by praying in the Spirit and in the Holy Ghost we are to understand praying by that Spiritual Gift which was vouchsased to some Christians in the Apostles days by which they were enabled by the immediate and the miraculous assistance of the Holy Spirit to indite or use such Prayers as suted to the wants of the Christians of those times as Grotius and Dr. Hammond think Let it be then observed that these miraculous Gifts being now ceased we are no more concerned in these Precepts than we are to anoint the sick with oil when we pray over them according to the prescription of St. James James 5.14 Now that these Gifts are ceased and that no man can now pretend to the miraculous extraordinary immediate infusions of the Gift of Prayer and therefore that the Holy Ghost doth only now assist us by those ordinary and external means which do improve our understanding and instruct us what we ought to do and therefore to desire Grace to do is evident from these considerations 1. That were this otherwise our Prayers would be of Divine Inspiration and therefore as Canonical as Holy Scripture and as fit to be preserved as a Guide or Rule of Faith or at the least of Prayer which yet Dissenters have not the confidence to say 2ly Then also the same Persons may pretend to sing and Prophesie and Preach by the miraculous and the immediate assistance of the Holy Ghost for where the Apostle maketh mention of praying by this Gift of the Good Spirit he also speaketh of Singing and Prophesying by the Spirit whereas Dissenters have not the considence to pretend unto the latter and therefore have no reason to lay claim unto the former Now hence it follows That diligent perusal of the Holy Scriptures and meditation of those things which we do chiefly want and it doth most concern us to desire is the best way to purchase the assistance of the Holy Spirit and to obtain that which is called the Gift of Prayer and therefore that to Pray by a premeditated Form must be more properly to Pray by the assistance of the Holy Spirit than to pray ex tempore Our Saviour forbiddeth his Disciples when they shall be brought before Kings and Princes to take thought Matt. 10.19 or meditate how or what to speak Mark 13.11 because it shall be given them in that hour what they shall speak and because it is not they that speak but the Spirit of his Father that speaketh in them Now hence they argue à fortiori thus would God assist them to plead at an Heathen Tribunal and not at the Throne of Grace Answ 1 That the Persons with whom we have to do though they will not prescribe a Form yet do they allow of meditating before we Pray nay they prescribe the matter of the Prayer saying Directory p. 14. the Minister is to call upon God to this effect now both these are as much against this promise as is the using of a Form for the Text saith do not ye meditate take you no thought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how or what you shall speak and the promise is peculiar for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it shall be given what you shall speak it therefore is unreasonably urged against Forms by them who do allow of meditation and of prescribing the materials of Prayer Answ 2 This promise belongs not to us but to the Primitive Martyrs and Confessors of Christianity before the Heathen World who were to be converted to it and then there is no reason to extend it to other cases for otherwise it may as plausibly be urged thus for an immediate assistance in preaching of the Word would God assist men in speaking for themselves and not for him in speaking for the preservation of their Bodies from temporal and not in speaking for the preservation of the Souls of others from external destruction and so we must not only Pray but Preach also ex tempore and from immediate assistance of the Holy Spirit Answ 3 Thirdly The words which these men spake were not their own but were the dictates
of the Holy Ghost and therefore their Apologies were of Divine Authority and many of them are to this day received as parts of Scripture or the Word of God but will any man in his wits admit or urge this consequence our Lord promised to assist his Apostles when arraigned before Heathen Judges for his sake by miraculous inspiration therefore in every ordinary case of Prayer he will assist all the faithful by the same inspiration or will these very Persons arrogate thus much to themselves or their own Prayers that they proceed from the same special and divine assistance Object 3 God say they hath promised his good Spirit to help our infirmities Rom. 8.26 27. when we know not how to Pray as we ought and therefore by tying of our selves to a prescribed Form we prejudice the assistance of this Holy Spirit and do not suffer him to help our infirmities by teaching us to Pray when we our selves do not know how to do it Answ 1 The Spirit is here said to help our infirmities by making intercession for us with sighs and groans unutterable and therefore cannot be a spirit of utterance yea it is farther intimated v. 27. that he alone who is the searcher of the heart doth understand the meaning of the spirit the Person therefore whom he thus assists is one who doth not understand his meaning and therefore neither can nor should thus Pray in publick where he is obliged to Pray not only with the spirit 1 Cor. 14.15 but with the understanding also this therefore certainly can be no promise or example of the assistance of the Spirit in pouring forth extemporary Prayers in publick 2ly The assistance of the Spirit promised here is only in the time of great temptations and afflictions and when we know not what to Pray for and therefore can with no shew of reason be extended to the continual assistance of the Spirit at all times 3ly Chap. 5. §. 6. from p. 218. to 230. That excellent Person who hath writ with great accuracy of Judgment touching the operations of the Holy Ghost hath made it evident beyond all possible exception that this Text makes nothing for the pretence of uttering the suggestions of the Spirit in extemporary Prayer but that if by the intercession of the Spirit we understand his interceding for us in the proper sense the import of the Words is this viz. The Gospel of Christ affords us this relief against impatience under afflictions that whereas we know not whether afflictions or deliverance and ease be best for us at present and consequently as to these respects know not what to pray for in particular the Spirit of Christ intercedes for us with unuttered groans i. e. earnestly and powerfully for by an inexpressible desire we commonly understand one that is vehement and God who searcheth our hearts and understands that we do sometimes desire such things as tend not to our advantage knoweth also what the Spirit intercedeth for and that he requests in our behalf better things for us than we do our selves for we are ever ready to desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such things as seem best to man but he asks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what God knows to be best for us But if the Holy Ghost is only said to intercede for us by enabling us to do so then will the words admit this Paraphrase Whereas when we pray for deliverance from afflictions we know not whether it be best for us to have our desires granted the Holy Spirit enclines us to an entire submission of our selves to the Divine Will and together with our most earnest prayers of that kind there is all along mingled that secret and more vehement desire of what God seeth best for us which is a Grace of the Holy Spirit whereby the forwardness of our appetites after the ease and comforts of this World is corrected and governed Now though this earnest request be not uttered the particular matter of it being not yet known since we are ignorant what will be most profitable for us yet he that searcheth the heart understands it perfectly and knows that we vehemently desire not so much that deliverance or worldly advantage which is the matter of our uttered groans and prayers as that good which the Spirit moveth us to pray for and which we cannot particularly utter that namely which God seeth best for us This indeed is a desire of the heart which proceeds from a Divine cause and God is so pleased with it that he will not fail to grant it so that if afflictions continue we know they shall work together for good and thus the Holy Spirit relieveth us under our infirmities and distresses by bringing all our worldly appetites under submission to the pleasure of Divine Wisdom and Goodness Object 4 Moreover it is objected that we are required to use the Gifts vouchsafed to us 1 Pet. 4.10 not to neglect our Gifts 1 Tim. 4.14 Rom. 12.6 Having Gifts different vouchsafed to us according to the different Grace of God to imploy them for the publick good Having therefore say Dissenters such a Gift of prayer we are engaged to imploy it in the publick Worship for the benefit of others and therefore cannot submit unto those Forms which lay upon us a necessity of neglecting this our Gift Answ 1 That though these places are produced in favour of the supposed gift of prayer yet do they speak of no such thing but all of them touching the gift of publick teaching of the Word of God Thus v. g. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Gift of Timothy is say Interpreters munus publicè docendi the gift of publick teaching and this doth the connexion of the words most fairly plead for viz. V. 13. give attendance to reading exhortation and doctrine neglect not the gift c. The Speaker in St. Peter is say the Commentators on that place the instructor and teacher of the People is qui praedicat verbum Dei in Ecclesia he that preacheth the word of God in the Church The gifts in the 12th of the Romans are prophesying teaching V. 6. exhortation since then Dissenters think not themselves obliged to perform these things ex tempore by vertue of these precepts but chuse to do them in a Form of words why should they think themselves obliged to pray ex tempore by vertue of these words for that prophesying preaching and exhortation are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or spiritual gifts these Texts inform us more plainly than any other do that prayer is so quis tum discrevit who therefore made the difference that the one should be performed ex tempore the other not Answ 2 All these Texts seem to speak not of such ordinary gifts as are invention and elocution but of the extraordinary gifts vouchsafed then unto the Church for in all the forecited places the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which doth most properly import such gifts
Christian sort and by a disuse of any other to incapacitate our own and our admirers devotions for the other and make both our selves and them uncharitably censorious of all Forms of Prayer and those who use them that is of the whole Catholick Church except a new and inconsiderable party CHAP. XI The Contents The Proposition That there is nothing in the Liturgy prescribed by the Church of England to which her Lay Communicants may not yield obedience The general Objections against it Answered are 1. That the phrase throughout the several Offices is such as presumes all persons in the Communion of the Church to be regenerate and in an actual state of Grace § 1. The falseness of which suggestion is shewed in ten instances and the phrase of the Liturgy is justified from like expressions of the Holy Scripture ibid. 2. Obj. That the people do not only say Amen but bear a part in the Prayers Answ This is justified from the practice of the Jews and Primitive Christians and the benefit of so doing § 2. 3. That the same Prayers are oft repeated which seems to be the vain Repetition forbidden by Christ Matth. 6.7 8. Answ These Repetitions are justified from Scripture-Examples and the practice of Christ § 3. Objections against several parts or expressions of the Liturgy Answered As 1. That in several parts of the Liturgy all profess to put their trust in God whereas it is to be feared that many in our Congregations do not so § 4. 2. That we all profess to Repent and be heartily sorry for our sins We all say on Sexagesima Sunday that God seeth that we put no trust in any thing that we do after the Communion we all give thanks to God that he hath assured us of his favour and goodness to us And in the Third Collect after Trinity we all profess that God hath given us an hearty desire to pray which professions cannot be thus generally made in truth § 5.3 That we pray that God would give to all Nations Unity Peace and Concord that he would save among the remnant of true Israelites all Jews Turks Infidels and Hereticks that he would have mercy upon all men which petitions cannot be put up in Faith there being no promise of so large extent in Scripture § 6.4 That we pray to God to succour help and comfort all that are in danger necessity and tribulation to preserve all that travail by land or by water all Women labouring of child all Prisoners and Captives and so we pray for Robbers Pyrats Whores c. § 7. Some passages in the Liturgy which seem obscure or Metaphorical explained As 1. There is no health in us 2. Give peace in our time O Lord Because there is no other that fighteth for us but only thou O God 3. Lighten our darkness 4. From Fornication and all other deadly sins 5. From sudden Death Good Lord deliver us 6. By the Mystery of thy Holy Incarnation by thy Holy Nativity and Circumcision and by the coming of the Holy Ghost Good Lord deliver us 7. That our bodies may be made clean by his Body and our souls washed by his most precious blood 8. That God by the Baptism of his Well-beloved Son did sanctifie water to the mystical washing away of Sin 9. The Prayer after the Fourth Commandment Lord have mercy upon us and encline our hearts to keep this Law 10. With this Ring I the Wed with my body I thee worship and with all my worldly Goods I thee endow § 8. The Conclusion THAT there is nothing in the stinted Liturgy prescribed by the Church of England to which her Lay Communicants may not yield obedience or which can render their Communion with her sinful or unlawful to them As will be evident by answering the scruples Dissenters do suggest against the whole or any portion of that Service in which they are obliged to join with us And to begin with the Objections which respect the whole body of the Liturgy § 1 1. It is Objected That in the whole Common Prayer there is not any Petition or Confession which imports any doubt Dr. Chambers paper of unaffected scruples or fear that any of those who join in that Service are in a state of unregeneration or enmity to God whereas there are many in our Congregations of whom the Lord hath cause to complain as of the Jews that they hold fast deceit and refuse to return Jer. 3.5.11.15 To this effect runs the Objection of the Commissioners at the Savoy viz. P. 7. That throughout the several Offices the phrase is such as presumes all persons within the Communion of the Church to be regenerated converted and in an actual state of Grace which had Ecclesiastical discipline been truly and vigorously executed in the exclusion of scandalous and obstinate sinners might be better supposed but there having been and still being a confessed want of that as in the Liturgy is acknowledged it cannot rationally be admitted in the outmost latitude of Charity Answer This plainly seems to be a great mistake or false suggestion against the frame and constitution of our Liturgy For 1. The Sentences of Scripture appointed to be read at the beginning of Morning and Evening Prayer are fitted to the state of unregenerate and wicked persons and call upon them to turn from their wickedness that they have committed Ezek. 18.27 and do that which is lawful and right that they may save their souls alive To rent their hearts Joel 2.13 Dan. 9.9 10. and turn unto the Lord their God To acknowledge that they have rebelled against the Lord their God And have not obeyed the voice of the Lord to walk in his ways which he set before them Luke 15 18 19. And that they have sinned against their heavenly Father so as to be no more worthy to be called his servants 2. The Exhortation calls upon them to confess their manifold sins and wickednesses and not to dissemble or cloak them but confess them with an humble lowly penitent and obedient heart to the end that they may obtain forgiveness of the same through Gods infinite goodness and mercy and so it manifestly doth suppose that many of them who are thus exhorted have not yet obtained forgiveness of their sins 3. The General Confession doth acknowledge that we are miserable offenders and that there is no health in us and prays that God would restore them that are penitent according to his promises declared to mankind in Christ Jesus our Lord and so suggests that they have need of Repentance to interest them in those promises 4. The Absolution begins with a declaration that God desires not the death of a sinner but rather that he may turn from his wickedness and live adding that God will pardon and absolve all those that truly repent and therefore calls upon us to beseech him to grant us true repentance and his Holy Spirit and doth suppose that many present want
here in same latitude 3ly If any large expressions were used in our Liturgy concerning wicked men they might be justifyed by our Lords Parable which calls the man who had not on his wedding garment friend Matt. 22.12 because by coming to the wedding supper he professed himself a Friend by his saying to the Traytor Judas Matt. 26.50 friend wherefore art thou come when he professed friendship to him by a Kiss by St. Paul's saying to the Church of Corinth 1 Cor. 12.27 that they were the body of Christ and members in particular and to the Galatians Gal. 3.26 27 28. ye are all the sons of God by faith in Christ Jesus for as many as are baptised into Christ have put on Christ you are all one in Christ Jesus and many other like expressions Object 2 2ly It is objected that the Apostle Paul setting out a meet Form of Congregational Praises and by proportion of Prayers also sheweth that it is the will of the God of Order that for orders sake one should be as the mouth of the Congregation to speak for them and from them to the Lord and the rest give their assent by yielding their Amen to what is spoken by him but the Common-Prayer Book proceeding much in another Form ordereth all the people syllabically to repeat many petitions after the Minister as if they did not acknowledge him to be their mouth to God Thus also do the Presbyterian Commissioners except P. 4. desiring that the repetitions and responsals of the Clerk and People may be omitted the Minister being appointed for the people in all publick services appertaining to God and the Holy Scriptures of the Old and New Testament intimating the peoples part in publick prayers to be only with silence and reverence to attend thereunto and to declare their consent in the close by saying Amen Answ 1 That the Apostle sheweth that it is the will of God that one should so be the mouth of the Congregation in her Prayers and Praises as that the rest should only say Amen cannot be proved for in the place referred to viz. 1 Cor. 14.16 the Apostle only intimates that at least the Idiot should say Amen not that he may never say more 2ly He speaketh there not of the ordinary service to be continued always in the Church but of extraordinary Prayers and Blessings performed by the gift of tongues to which indeed it was impossible the people who were not inspired as the speaker was should do more than say Amen as in prescribed Forms they may 3ly that this was not the only Form for Congregational Praises is evident because they had their Tehillim or Psalms of Praises which they sang together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 5.19 saith Paul sibi invicem canentes saith Pliny singing one to and with another Answ 2 Though in those parts of Liturgy which are imployed in benediction consecration or administration of the Sacraments or in the exercise of the power of the Keys it is reasonable that the people should not bear a share because all these are acts appropriated to the Ministerial Office yet do I see no reason why they who are to join with the Minister in Prayer and who are a spiritual Priesthood 1 Pet. 2.5 9. to offer such spiritual Sacrifices to God should bear no share in uttering any part thereof to signifie the joint consent and union of their Spirits with him in that duty but rather much to plead in favour of the custom of our Church 1. From examples of such Responsals and Petitions occasionally used in the Jewish Church for as the Psalmist in the general doth call upon all men to exalt Gods name together so Psal 34.3 though the Levites were appointed to sing in the Publick Service yet did the people also praise the Lord and say For his mercy endureth for ever 2 Chron. 7.3 Moreover De vita Mosis l. 3. Philo Judaeus doth inform us that the Song of Miriam was uttered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with alternate melodies and the words in the Seventy plead fairly for the same for thus they run 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 15.21 and Miriam began unto them saying Let us sing and of the Essenes he saith Euseb Hist Eccles l. 2. c. 17. p. 57. vid. Philon de vit contempl non procul à fine That the President of them standing up sung an Hymn composed in praise of God and after him did others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their orders in convenient manner and when they come unto the close of the Hymns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then all both Men and Women sing together So of Judith it is said Judith 16.1 That she began her Confession to all Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and all the people sang after her the same Song 2. Because this practice hath obtained from the purest Ages of the Church this custom being introduced saith Socrates L. 6. c. 8. by the great Ignatius did universally obtain on which account Eusebius concludeth of the Essenes Ibid. that they must be Christians because they sang by turns answering one another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orat. 3. p. 107. And Gregory Nazianzen saith That Julian the Apostate in imitation of the Christians did appoint among the Heathens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Form of Prayer to be said in parts Moreover in the Constitutions stiled Apostolical we find this injunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 2. c. 57. l. 8. c. 5. that one should sing the Psalms of David and that the people should sing after the ends of the verses that they should all answer and with thy Spirit that they should servently pray for those that are baptized thus Lord have mercy upon them Cap. 8. Save them O God and lift them up by thy mercy that when the Priest hath said Cap. 12. lift up your hearts they should Answer We lift them up unto the Lord when he saith Let us give thanks unto the Lord they should Answer Adding that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ep. 63. ad Cler. Neocaes It is meet and right so to do that they should all say Holy Holy Holy Lord God of hosts Heaven and Earth is full of thy Glory that when the Bishop said Holy things to holy persons they should all Answer There is one Holy one Lord one Jesus Christ to the Glory of God the Father blessed for evermore Amen St. Basil tells us That in his time they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sing alternately and then permitting one to begin the melody 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rest sing after him Athanasius Apol. de suga p. 717. that he commanded the Deacon to read the Psalm and the people to Answer For his mercy endureth for ever Sozomen saith that they who were skilful l. 5. c. 19. were Praecentors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that the multitude answered by consent And lastly Chrysostom
the Paschal Hymn was part of their usual devotions 3. Whereas Dissenters say there is great difference betwixt a Psalm of praises 〈◊〉 ◠15. and our ordinary Prayers and that more liberty may be taken in Psalms and be an Ornament 1. This is said without proof no reason being given why I may not say four times Glory be to the Father as well as Oh that men would praise the Lord for his goodness 2. Some of the instances here given are of perfect Prayers as those from Psalm 119. and our Divines acknowledge that thanksgiving is a part of Prayer and 3. in the Prayer of Daniel we have the same thing four times repeated in three Verses O our God hear the prayer of thy servant ch 9.17 O my God encline thine ear and hear v. 18. O Lord hear v. 19. whence this Conclusion will arise that the Repetitions used in our Churches Liturgy cannot be charged as vain Repetitions without reflecting upon the practice of our Lord and of the Royal Psalmist Wherefore the thing reproved by our Lord under the name of vain repetition and much speaking is not all length of Prayer or repetition of the same words from such a fervency of spirit as quickens and inflames devotion but it is a lengthening out the time with tautologies out of a vain Opinion that we shall be heard for our much speaking our frequent using the same words and crying out from Morning unto Noon O Baal hear us 1 Kings 18.26 or for the multiplicity of words the time and labour which we spend in Prayer though it be only the labour of the lip The scruples which concern our Liturgy in general being thus dispatch'd I proceed to the consideration of the Objections made against the several Portions of it and of those more especially which do concern the daily or the weekly service of our Church against which it is thus objected viz. Object 1 That whereas Christians are obliged to pray in Faith § 4 and utter words of truth in their addresses to God there be many passages in our Liturgy which cannot be put up to him in faith and truth as v. g. In the Te Deum it is said O Lord in thee have I trusted in the close of the Litany Dr. Chambers Let thy mercy O Lord be shew'd upon us like as we put our trust in thee In the form of the solemnization of Matrimony of Visitation of the sick of Churching of Women and in the Commination is appointed to be said O Lord save thy servant who putteth his trust in thee Now say Dissenters putting trust in the Lord is one discriminating Character of Gods truly holy people Psal 34.8 Psal 121.1 Nah. 1.7 in which number no man of understanding can conceive that all Married Persons all Women delivered from Childbirth all sick persons yea all that join in our Congregational Worship are to be rank'd who yet are plainly and with personal particularity of times avouched to be persons trusting in the Lord no Charity say they will justify these professions made with respect to particular persons many of which persist in such ignorance and wickedness as testifyeth to their faces that they neither truly know nor trust in the Lord their God Answer It is confessed even by those Dissenters who do thus object that in publick Prayers made in a mixt Congregation Dr. Chambers it sufficeth that the words though uttered in general forms be suted to the state of some particulars in such Congregations and indeed otherwise there could be no publick professions of our sence of our sin and misery our shame and sorrow for them our repentance for our past sins no professions of our good desires no promises of amendment or of a thankful remembrance of Gods mercies if he be pleased to vouchsafe them to us no publick thanks return'd for spiritual mercies for regenerating and sanctifying Grace and no expressions of our hope our faith our trust in God Whereas we find expressions of this nature frequent in the Holy Scriptures As for instance 1. By way of Confession and acknowledgment our transgressions are with us and as for our iniquities we know them Esa 59.12 We acknowledge O Lord our wickedness and the iniquity of our Fathers Jer. 14.20 2. By way of promise of amendment and that they will return no more to folly Return we beseech thee O Lord God of Hosts look down from heaven behold and visit this Vine Ps 80.14 So will not we go back from thee quicken us and we will call upon thy Name v. 18. thus doth the Prophet Hoseah counsel all Israel to say take away all iniquity and receive us graciously so will we render thee the calves of our lips Hos 14.2 We will not say any more to the works of our hands you are our Gods v. 3. Help us O God of our salvation for the glory of thy name Ps 79.9 So we thy people and sheep of thy pasture will give thee thanks for ever we will shew forth thy praise to all Generations Vers 13. 3. By way of profession of their waiting upon him for mercy Psal 123.2 Behold as the eyes of servants look unto the hand of their Masters and as the eyes of a Maiden to the hand of her Mistress so our eyes wait upon the Lord our God until that he have mercy upon us where note that this is one of those Psalms of degrees which were sung before the people upon some Ascent or Desk Vid. Hamm. in Psal 120. and it is a profession that they all thus diligently waited upon God therefore will we wait upon thee for thou hast done all these things saith Jeremiah in the name of all Israel Jer. 14.22 by profession of their stedfastness in Gods service notwithstanding all the Calamities they suffered thus the Psalmist having complained that God had cast them off caused their Enemies to triumph over them given them to be eaten up that he had given them up for a reproach and spoil unto the Heathens and scattered them among them c. Psal 44.9.16 He saith all this is come upon us yet have not we forgotten thee nor have we dealt falsly in thy Covenant our heart is not turned back neither are our steps declined out of thy way v. 17 18. if then according to these instances the Jews in general might make profession of their diligent waiting upon God of their stedfastness in his service under all Calamities and of the undeclining streightness of their steps if they might generally promise that they would not go back from God that they would call upon his name to the performance of which duty a promise of salvation is annexed Rom. 10.13 Act. 2.21 that they will render him the calves of their lips and will shew forth his praise though these things actually were done these promises performed only by some why may not we profess in general our trust in God though some who do present themselves before
apart unto a sacred use to sanctifie it then is only usurpare prout sanctitatem ejus decet to use it sutably unto its holiness in which sense we are said to sanctifie the Sabbath day c. Christ by thus using the Baptism of John appointed for the remission of sin did in this sense also sanctifie it and by thus making use of it he did encourage saith Epiphanius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 153. and provoke others to use it to that end Q. 9 Why do you say after the Repetition of the Fourth Commandment Lord have mercy upon us and incline our hearts to keep this Law Are you turned Sabbatarians Answer Our Prayer then to God prescribed in the Liturgy is not to beseech him to encline our hearts to keep this Law according to the special form and circumstance of time there spoken of viz. the seventh day from the Creation but in such a manner as is agreeable to the state of the Gospel 1. By duly considering of and bringing to our remembrance the great and glorious works of God performed for the good of men viz. of creation redemption the passion resurrection and exaltation of our Lord which are actions no less considerable to us both in respect of glory due to God and benefit accruing to us than was the creation formerly to the Jews 2. That upon the Lords Day and all other days appointed for publick Assemblies to worship God and Christ and to hear his holy word and receive his Sacraments we may by the assistance of Divine Grace be enabled devoutly reverently and holily to engage in those duties to the Glory of God and the edification of our selves in faith and true obedience Q. 10 What mean you by these words in the office of Matrimony with this Ring I thee wed were they not man and wise and therefore wedded before what by this phrase with my body I thee worship is not the man the head of the woman and so not to use any sign which may import subjection to her as that of worship doth what lastly by those words with all my worldly goods I thee endow will you leave nothing for their Children Answer 1. This phrase with this Ring I thee wed doth not import that they were not man and wife before but only is a declaration of the fact as is apparent from the following words Forasmuch as N. and N. have consented together in holy wedlock and have declared the same by giving and receiving a Ring c. 2ly That phrase with my body I thee worship may have these three senses 1. I give unto thee honour according as Gods Law requires in these words husbands live with your wives according to knowledge giving honour to the wife 1 Pet. 3.7 Or 2ly I vouchsafe thee the honour of my Body i. e. I deem thee worthy of the honour belonging to my person as Mr. Selden doth explain the words Uxor Hebr. l. 2. c. 27. Or 3ly I promise to thee due benevolence as H. L'Estrauge saith this old word imports and so it is only a promise to obey St Pauls command 1 Cor. 7.2 3ly This phrase with all my worldly goods I thee endow bears this sense I promise thee a share in all my wealth and give thee right and liberty to use it as there is occasion But then the Husband being dead the Wife according to the common Law of England cannot lay claim unto the whole but only to the thirds of her deceased Husbands estate if he leave any Children or others who have right to any part of his inheritance Other things have been scrupled in the office for the visitation of the sick the form of burial and of commination but since the Churches constitutions do not oblige the Laity to use or to be present at them I wave the consideration of them and beseeching God to give a blessing to what I have written and make it successful to the desired end and to pardon the errors I may unwittingly have committed in it I humbly submit it to my ever honoured Superiours and so conclude FINIS