the Deacon read the Gospel appointed for the day This ended the Catechumens are dismissed and the Communicants proceed on Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us with our whole heart say and with our whole mind let us say Chorus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord have mercy upon us Deac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Lord Almighty the God of our Fathers we beseech thee hear us and have mercy upon us Chor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord have mercy upon us Deac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Have mercy upon us O God according to thy great mercy we beseech thee hear us and have mercie upon us Chor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord have mercy upon us Deac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We pray thee moreover going on to pray for their Kings and Emperors c. These things I have cited thus at large that it may appear that those several Practices and Interlocutions and Responsals as in the Liturgy in general so particularly at the Communion and the reading of the Epistles and Gospels as we use them in such Sections and Order is no new thing in the Church nor did the ancient Christians think this any way repugnant to the holy Canon Sect. 14 So that if we really consider the nature of the office the matter appointed the order of reading the practice of the Church here is nothing in this that should make us fear to observe this constitution nothing that will engage us in sin in the use of it And when the matter appointed is but the reading of such portions of Scripture me thinks it should not be a matter of contention among wise men how much is to be read or where or in what order whether out of the Apostles or Prophets or Acts whether called the Epistle or for the Epistle These are things almost infinitely below the Peace of the Church Thus I think I have gone over the most material exceptions against the Liturgy as relating to the Form Frame Manner of Composure and Order therein prescribed and have so far cleared it that it may appear there is nothing herein whose use is unlawful or contrary either to Scripture or the Gravity and Seriousnesse of a Religious service and the holy managing of our publick Devotions CHAP. VIII The Matter of the Liturgy examined and the exceptions against it 1. As Defective 2. As using corrupt Translations 3. As prescribing Apochryphal Books 4. As to the Form of Absolution considered and answered Sect. 1 HAving examined the Form we now are to consider the Matter of the Service and Prayers prescribed And if there be nothing in this evil to be done nothing required of us which is either against the Rule of Faith or Good Manners nothing contrary to Faith or Holynesse Then according to that known [a] Quod neque co â—ra fidem neque contra bonos more 's insungitur indifâ—â—ren â—eâ— est habendum et pro eorum inter quos vivitur societate servendum est Aug. ad Jan. Ep. 118 Rule there remains nothing in it but what may with a good Conscience be lawfully used and submitted to and this I hope to make appear in these ensuing Chapters And the truth is this is a matter of no great difficulty and therefore doth require no great skill or length of discourse to clear it for among all the exceptions there is not one that chargeth the matter as evil Let us take a view of the particulars and a transcient view in the most will serve the turn Sect. 2 Excep 1 Defectiveness 1. The first charge is Defectivenesse or want of due matter that should be [b] Accompt of pro. gen â—xc 17. Sect. 1 2 3 4 5. no preparatory addresse sins in Confession not expresse enough nor sufficiently enumerated prayers for the most part consisting of meer generals without mention of the particulars wherein the generals exist The Catechisme defective in many essential necessary Doctrines of our Religion c. But 1. Answered Sect. 3. It might be answered that many of these things are not wholly wanting but in some good measure there That despise not O Lord humble and contrite hearts in the Preface cannot with reason be recited as an exhortation but is really an addresse to God for acceptance Nor can these words That those things may please him which we do at this present be rationally said to be no words of prayer but a part of an exhortation to the people when they are expressly put up as a prayer in this petitionary form wherefore we beseech him to grant us true repentance that and the confession of sin is comprehensive of all the particulars required Psalms and Hymns there are of praise suited to Gospel worship and petitions both for general and special mercies Sect. 4 2. But supposing this defectiveness in the particulars proved granting there may be some reason to plead for a fuller expression and enumeration in a publike Liturgie yet all this signifies nothing to prove an unlawfulness of the use of that which is The absence of some good or perhaps necessary thing is not sufficient to prove it unlawful to use the present All that we are required is to use these forms the matter whereof being agreeable to the Word of God we may lawfully beyond dispute use them though there be not other particulars which we judge as good or necessary We are not required to give our judgments concerning other things but to conform to the use of these 2. Sect. 5. Except 2. Corrupt Translations Another exception is against the corrupt Translations used and appointed to be used These Translations are mentioned by the Divines in the Conference [c] Acc. of proceed Gen. Exc. 8.13 in the several Epistles and Gospels but by others in the old version of the Psalmes wherein some passages are said to be contrary to the Hebrew Text as particularly that in the Old [d] Psal 105.28 They were not obedient to the Hebrew and new Translation they rebelled not against his word and again in the Old [e] Psal 106.30 then stood up Phinehas and prayed to that in the New agreeable to the Hebrew and the truth of the [f] Num. 25.7 sacred Storie Then stood up Phinehas and executed judgment 1. Answ As to the Epistles and Gospels Sect. 6 this exception is now taken off not by a verbal answer but a reall deed that Old translation being rejected and the new brought into those parts of the Liturgy 2. Sect. 7 But in the Psalms whether because of the Musick used in Cathedrals being set to that Version or for what other reasons appearing to those Reverend persons to whom the business of the Liturgy was referred the Translation is not thought fit to be altered they must stand as they do but yet here is nothing that can amount to such an evill as for whose sake the Liturgie wherein this Version is retained should be deemed unlawful to be used For 1. Sect. 8 Possibly the
to preserve the honour of their memories to worship God alone to praise him for his mercies to his Church by them to be quickened by their zeal constancy and piety to the same actions and be encouraged to keep close to the Faith of Christ and wayes of the Gospell when we see it is no untrodden path but such as those so many Holy Heavenly Devout and Learned men have not been ashamed of but gloried in And I am informed by one whom I dare credit now I hope with God that it was an expression of that Great Vsher the late learned Primate of Ireland that were the Feastivals of the Church of England all well observed and understood this alone would be a sufficient Catechisme to instruct any in all the Fundamentals and Principles of the Christian Religion And in none of all this is any thing of a contrariety to the holy Scriptures nothing that can be accounted sin to do and how it should be made a sin by being commanded which without sin we might do if not commanded is such a riddle as I could yet never understand and will be a paradox to any rationall considering man 2. § 21 We have not only a non-repugnancy but a Warrant also from the Scriptures in the example and practice of Christ himselfe who kept the i Joh. 10.22 Feast of the Dedication of the Temple which was evidently not of Divine for we read of no Feast either appointed by Solomon for the Building nor by Nehemia for the Restoring of the Temple but purely of Ecclesiasticall constitution for k Macch. 4.36 60. the cleansing and Repairing the Sanctuary after the victory obtained by Judas Macchabeus And whether that of the Apostle may not referre to the Paschall or Easter solemnity I define not but submit it to the judgment of the Learned when he saith that l 1 Cor. 5.7 8. Christ our passeover is Sacrificed for us and then inferreth therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let us keep the Feast or keep holy day and goes on to shew how not with the old leaven of malice but in sincerity and truth § 22 And in the very next age we find the great contentions about the day whether upon the full Moone according to the Jewish order what day soever it was or upon the Lords day following both sides pleading m Cent. Magd. Cent. 1. l. 2. c. 6. De Festu in Irenaeo Eusebio the practice of some of the Apostles for each way which clearely proves the observation of such a Feast in which also we find by the same Authors n Cent. Magd. Cent. 2. c. 6. de Festis ex Theoph. Caesan Epist Paschali the celebration of the Nativity of Christ upon the 25th day of December Further also say they It is clear out of Eusebius that the Christians under the Antonini Emperours of that time also were wont to celebrate the memories of the Saints who had been Martyrs and kept their annuall meetings and * Eundem morem apud Naz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Julian legimus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conventions at their sepulchers not out of superstition to worship them but gathering together with exultations and joy to celebrate their birth both to preserve their memory †and to stirre up others in succeeding generations to such exercises and preparations § 23 In the after-ages testimonies would be numerous the Orations of Nazianzen on the birth-day of Christ ‖ Naz. Orat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they called sometimes Theophania sometimes Epiphania i. e. the Appearance of Good in the flesh to be the Saviour of the world The Sermons and Homilies of Basil Eusebius Emissens on those dayes to which adde the hymns and Psalmes made in the Syrian tongue by Ephrem and those sung at the solemne Feasts of the Martyrs these are full evidences of such Festivals in that age Here we find Saint Austin intermitting his ordinary course of reading and expounding the Scriptures upon o Quia nunc interposita est solenitas sanctorum dierum quibus certus ex Evangelio Lectiones oportet recitari Aug. Tract in ep Johan prxf the intervention if such an holy day which had its proper lesson And his very reproving the people p Sunt forte hodiè multi qui propter solennitatem diei non propter audiendum sermonem venerunt Aug. Tract 8. in Johan who came not for the word but for the day sake evinceth the observation of such a day but to multiply testimonies of the practice of this and the following ages would be to light a Torch to the Sun § 24 3. Such a celebration I never yet saw proved unlawfull yea we all confesse a power in the Magistrate or Church to appoint daies of solemne thanksgiving to God for all his mercies and we obey we keep an anniversary day of rejoycing and thanksgiving in acts of holyworship to God for our deliverence from the Powder plot for the never to be forgotten miraculous Restitution of his Sacred Majesty and we judg this no sin yea a duty And shall the like services be a sin to be attended upon when commanded by the same Authority on these other Feasts shall we meet for acts of worship and praise for temporall mercies and is it unlawfull to meet and keep annual memorials of the greatest and highest the blessings which we receive by the Incarnation Passion Resurrection and Ascension of the Son of God Is it lawfull to meet and praise God every day for these mercies and shall it be unlawfull upon such dayes onely because they are commanded § 25 And in a great measure we have a full consent in these things q Baâ—ter five Disput ditsp 5. c. 2. §. 46. viz. thus far that for such dayes as are appointed upon some emergent occasions that arose since the Scripture was endited there is no more question whether the Magistrate may command them then whether a Fast or thanksgiving day may be commanded c. Yea for Saints and Martyrs dayes we have consent enough r Bax. ibid. no scruple to keep a day in remembrance of any eminent servant of Christ or Martyr to praise God for their Doctrine or example and honour their memoriall And if this be yeelded why should we scruple those other solemnities on the honour of Christ as memorials of and to blesse God for those rich mercies which we have received through him Some time for Gods worship saith the same Å¿ Baxt. ibid. Author besides the Lords day must be appointed and God having not told us which the Magistrate may on fit occasions And that these are fit accasions I see not why it should be questioned 1. §. 26. Object I know what is the main thing objected viz. though where the occasion of the day was not existent when the Scripture was writen and therefore the Scripture could provide nothing concerning it it is lawfull for the Church or Magistrates to appoint
that may well stand with Piety and Peace which if it be interrupted the fault I fear will appear to be not so much in the Imposition as our froward Opposition I am moreover well assured that would we all conscientiously study and practice those indispensible commands of the Gospel viz. Holiness to God and Peace among our selves we should neither have a mind or leisure to strive so much about circumstances of Forms or Order and trouble our selves and the Church with our fruitless contentions 2. For my self I confess I have almost undertaken a work without tools being in a place of very much employment and very little profits my leisure is little to search the Monuments of Antiquity and Practice of former ages and mine abilities and opportunities less Food and Raiment and the necessary charges of a family devour the whole income of a poor Vicaridge that many books cannot get into my study nor have I had opportunities of any other Library Yet so far as my slender stock will reach I have been willing to lay forth my self and cast in my Mite to the Church and I have the boldness to promise my self that even in these sheets the Reader may meet with some satisfaction about these things from the fountain of Purest Antiquity the Holy Scriptures and something also from the following streams in the practice of succeeding ages 3. For the other difficulty I cannot but expect to meet with Readers of different tempers Some perhaps will think I have not said enough others that I have said too much But Read impartially observe the design and then judge All that I aim at is to promote Peace and Obedience and the humble Christian I shall presume to hope may here find that which may satisfie those scruples and remove those doubts which interrupt or hinder them All that I wish or desire the Reader to bring is Piety Judgement and Candour that he be willing to learn and know the truth judicious and able to discern it when made known and ingenuous ready to acknowledge and embrace it when he is convinced of it If we have been mistaken let us not think much to acknowledge it nor oppose our vain reputation to our duty or the Publick tranquillity I have adventured these Papers into the world I present them to thee from a sincere and honest heart aiming at nothing but to do my part to further and promote the Practice of true Piety Conscientious Obedience and the Churches Peace I hope thou wilt find nothing in them mis beseeming the Spirit of the Gospel or the meekness of a Christian I would not willingly offend any but serve and profit all For common infirmities thy Humanity will pass them over and thy Christianity will engage thee to love and pray for all that love Christ and his Church and among them Thine in our Common Saviour JO. STILEMAN 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A PEACE-OFFERING The First Part. CHAP. I. The Introduction bewailing our Dissentions and pleading for Peace ΣΥΠΘΕΩ Sect. 1 WE read in the Sacred Story of two notable structures that Noah raised The one in obedience to the Command of God and conformable to his Instruction (a) Gen. 6. An Ark (b) Hebr. 11.7 for the saving of him and his house (c) 2 Pet. 2.5 when God brought in the Floud upon the world of the ungodly The other in Gratitude to God when the Waters were aswaged and the Earth dryed and the Ark rested and He and His saved and brought forth again An Altar (d) Gen. ◠20 21. unto the Lord whereon he offered of every clean beast a burnt-offering That he might both give a Specimen of the Piety of his Soul and his hearty thankfulnesse to God for his mercy in that Salvation and also appease the wrath of God which had poured forth such a deluge upon the sins of men And the successe answered his hopes for it is said The Lord smelled a sweet savor and said I will not curse the ground any more for mans sake Which words as they intimate that it was the indignation of God provoked by the wickednesse of the world which brought on the Curse with a Floud to destroy the World So they clearly signifie this anger of God by this Sacrifice of Noah to be aswaged and appeased 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Sacrifice appearing by this to be not only an Eucharistical or Gratulatory but also a Propitiatory Oblation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And because anger is not appeased till the sinner be purged and the sin expiated The same Sacrifices which did conduce to the one did conduce also to the other and did therefore among the Ancients receive different names according to their different effects and use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Placamina Feboua Piamina They were Propitiations for the Attoning and appeasing a provoked Deity Purifications to purge and cleanse the vile offenders and Expiations or Lustrations to expiate and take off the provoking and polluting sin Sect. 2 Give me leave dear Brethren even He whom the least of the thousands of Israel and the meanest labourer in Gods Vineyard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to translate the Scene awhile into England this little Island of the world an Island sometimes like the Garden of God which was once while she was as (e) Psal 122.3 a City at Peace and compact together (f) Cant. 6.4 10 Beautiful as Tirzah comely as Jerusalem Fair as the Moon clear as the Sun and to her enemies terrible as an Army with banners But we cannot yet forget the years that are so lately past wherein (g) Psal 93.3 The Flouds lifted up their voice The flouds lifted up their waves The indignation of God as a Deluge did overflow the Land and Judgements came so thick one upon the neck of another as in a raging storm (h) Psal 42 6. 88.7 Deep calling unto Deep all the Waves and Billows of God going over us that we were not only drencht as in a brook of waters but almost drowned in a flood and all our peace carried away in a Torrent a violent impetuous torrent of Blood and Confusion Then (i) Lam. 1.1 she who was great among the Nations and Princes among the Islands even she became tributary Then stood the poor afflicted Church weeping (k) Vers 2. Her teares continually on her cheeks for her friends dealt treacherously with her and became her enemies (l) Vers 5. Her adversaries were chief her enemies prospered (m) Vers 6. Her beauty was departed from her Her Princes became like Harts that could finde no pasture and were forced to flie without strength before the pursuer (u) Vers 8. She had grievously sinned therefore they that honoured her despised her Her Princes could not protect her not her Fathers feed her for (o) Chap. 4. Vers 19 20. Her Persecutors were swifter than the Eagles of heaven And the breath of our nostrills
Sacrifices are a broken spirit a broken and contrite heart thou wilt not despise Thus are Prayers and Supplications a Sacrifice such did Christ (a) Heb. 5.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 offer up with strong cries and tears in the dayes of his flesh Praise and Thanksgiving is another Sacrifice yea a Sacrifice (b) Psal 69 30 31. that doth please the Lord better than an Oxe or Bullock that hath horns and hoofs And so the Apostle accounteth it when he exhorts to it in this phrase (c) Heb. 13.15 alluding to that of Hoâ— 14.2 Let us offer the Sacrifice of praises to God that is the fruit of our lips giving thanks to his Name Again Love is a Sacrifice which is intimated by the Apostles Argument pressing us (d) Eph. 5.2 to love one another by the Sacrifice of Christ whereby he evidenced his love to us Acts of charity and mercy a free communication and bounty to matters of charity and piety are Sacrifices also and placamina too they are an (e) Phil. 4.18 odour of a sweet smell a Sacrifice well-pleasing to God And upon this account urged so earnestly (f) Heb. 13.16 to do good and to communicate forget not for with such Sacrifices God is well-pleased In a word our bodies our own selves must be a Sacrifice (g) Rom. 15.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a living Sacrifice are we in rendring to God our reasonable service And as through the Apostles Ministration there was h an acceptable offering up or Sacrifice of the Gentiles So still through the blessing of God on our Ministries there is a Sacrifice of the same nature now though possibly short of those perfections offered up to God The Gentiles did the Apostles then and the Ministers of the Gospel do still bring us an offering when through their Ministry they are consecrated an holy people to God according to that Prophecy (i) Isa 66.91 20. They i. e. those that shall be sent abroad to the Nations Tarshish Pul and Lud The Gentiles and the Isles afar off fulfilled in the Apostles and Evangelists sent abroad from the Jewes to the Gentiles shall bring all your Brethren even those Gentiles by faith made the children of Abraham and so Brethren to the Jewes out of all Nations a gift or * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an oblation to the Lord. Thus are we in a sound sense Priests even in the Evangelical Ministry to offer men viz. by the power of the Word subduing them to the Gospel and bringing them (k) Rom. 1.5 16.26 to the obedience of faith The Sacrifices of the Levitical Priesthood were slain Beasts but the Sacrifices of the Evangelical Ministry is a (l) Heb. 4.12 ripping up of the hearts a mortifying and destroying the brutish lusts and beastly affections of men (m) Eph. 6.17 by the Sword of the Spirit the Word of God Such Sacrifices as these God will accept and these he doth expect from men in return of his mercies viz. That we praise him that we be humble penitent and obedient before him that we mortifie our unruly lusts our pride passions envy ambition c. That we worship God with sincerity and humble devotion that we love one another with a pure heart and unstained charity that we follow peace with all earnest affections These are the Sacrifices with which God is well-pleased These are they which now are most proper to be offered for Sect. 9 Whence come those inundations of misery upon us (n) Jam. 4.1 Those wars and fightings which swept away our peace and happiness as with a flood Came they not hence even from our lusts that war in our members Pride Envy Covetousness and Ambition these were the Engines which the Devil used to fill us with hatred and malice emulations and wrath discontent and murmuring strife and sedition and by these he overthrew the best foundations of our peace and unhinged the whole frame of our Government both in Church and State We cannot forget how ambitious and self-seeking men made no difficulty to sacrifice even Religion it self to their Rebellion and the peace of the most flourishing Church and State to their own lusts And now can we do less than sacrifice those lusts again to peace We will do nothing and are unworthy of those glorious mercies which the Lord hath through so many wonders brought home to us if we yet are unwilling to mortifie our own inordinate affections and unruly passions yea if we cannot be content in a great measure to sacrifice our own private judgments and perswasions to the peace of the Church We have been divided long enough sides and parties have appeared high to the devouring one of another (o) Mat 10.20 21. Brother hath betrayed the brother to death and the father the child children have risen up against their Parents It is now high time that we study how to be at unity Sect. 10 The Greek Historian (p) Thucyd. l. 1â— telleth us of Lacedemonia That before Lycuâ—gus his time it was (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a long while abounding in factions and shaken with seditions Another gives this reason of it viz. because (r) Plut. in vit Lyâ—â—g Eurytion one of their Kings being vainly ambitious of popular applauses (s) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did too much loosen and relax the Rains of Government and the power of a Monarch Hence the people grew fierce and insolent to despise their Kings and the City was still full of commotions and seditions And the Sacred History informs us of the abounding of sin and commotions in Israel from another ground We find (t) Judg. 17.8 13. Idolatry in the house of Micah and a young man of Judah consecrated a Priest to his Idol (u) Jude 18.2 The children of Dan by force seeking themselves an inheritance because none gave them a legal possession (x) Jude 19.2 A Concubine continuing in whoredoms and not punished A sad War between (y) Jude 20. Israel and Benjamin almost fatal to the house of Benjamin And all these troubles recorded in such a time (z) Jude 17.6.18.1.19 1.21.25 when there was no King in Israel but every one did that which seemed right in his own eyes Sect. 11 But was this also the ground of our miseries Had we no King or did He encourage popular insolencies Nothing less nay we had a King in Israel and one also who was to His Power zealous to maintain the Church in her Splendor the People in Peace and who rather than let loose those golden Rains of Government whereby He might rule and preserve them He was content to be sacrificed a Martyr for both But we were factious and seditious covetous and ambitious and unwilling to be kept in order we were resolved that we would do every one what pleased our own fancies and then raised up fears and jealousies and concluded We would have no King among us that
are tied by all the engagements of Nature Grace and Relation to Peace who are by Nature Nation and Religion Brethren Sect. 19 O when shall it once be that these sad and dismal ruptures of our peace not civil only for here men dare not be altogether so contentious but sacred and ecclesiastical shall be cemented and closed up that we no longer may administer matter of sighing sadnesse and sorrow to our friends or of insulting to the enemies of our Church and State It is this which pleaseth our common adversary and makes the Jesuite laugh in his sleeve as the Proverb is Hoc Ithacus velit magno mercentur Atridae Virg. What the Pope would be at the greatest cost and charge to effect we our selves do for him When the Jesuites were troubled to invent slanders to make us hated or scorned abroad and to find plots to ruine us at home and yet could not do it we have taken the work out of their hands and do it our selves Sect. 20 It is the popular clamour Venient Romani Popery is creeping in Superstition and Idolatry growing upon us the old way for discontented spirits to give vent to their dissatisfactions at the established government and to affright ignorant but well-meaning people with a vain scare-crow and name of Popery But really by our Schisms and Breaches and bitter animosities we do open the door for even Popery yea any thing to enter and we take the ready course to make good that Prophetick speech of the dying Arch-Bishop See Arch B. L. Speech on Scaff alluding to Joh. 11.48 by our Divisions to pave the way where Venient Romani The Romans shall come and take away our place and Nation Absit omnem From which fears by the vigilance of our Governours by our conscientious obedience and peaceable deportment and conformity to the established Laws and by inviolated unity among our selves we are sufficiently secured Sect. 21 And now methinks we should have some thoughts of peace O that that pathetick exhortation of the Apostle might take place and find a room and full reception in all our hearts (m) 1 Cor. 1.10 Now I beseech you brethren by the name of our Lord Jesus Christ and what Name is dearer what motive greater that ye all speak the same things and there be no divisions among you but that ye be perfectly joyned together in the same mind and the same judgement CHAP. II. Two Arguments to perswade to peace and unity from 1. The strict charge of the Gospel and 2. The possibility and no difficulty to perform it Sect. 1 FOr the attaining and maintaining of this so much wished for Peace and Unity Let me beseech all sober Christians seriously to consider On the one hand The undoubted charge of the Gospel which layeth a necessity and indispensible engagement upon us to seek study and to preserve it On the other The easinesse of attainingit would we truly mind it that it is very possible we may live in peace and it is only our own sin if we do not Sect. 2 Argum. 1. The strict charge of the (n) Ephes 6.15 Rom 10.15 Gospel of peace which we professe beyond all dispute obligeth all Christians to it (o) Rom. 12.18 If it be possible as much as in you lieth live peaceably with all men And (p) Heb 12.14 Follow peace with all men With all men in the greatest extent imaginable how much more with Brethren of the same faith of the same Nation of the same Church and that with the greatest earnestnesse if it be possible and as far as it is possible as much as in you lieth let no fault â—ie in you if ye have it not not only embrace it when it is offered but follow it that ye may gain it Sect 3 The Lord Jesus The (q) Isa 9 6. Prince of peace would be incarnate and come to dwell among men in no time but when peace was amongst them when there was a general peace over the whole world as the stories of those times abundantly shew (r) Caesar Aug. ab oriente ad occidâ—nâ—om à s â—prentrione in Meridiem ac per totum oceani circulum cunctis gentibus una pace compositis Jani portas tortio ipse tunc clausit eo tempore eo anno quo firmissimam verissimamque pacem ordinatione Dei Caesar composuit natus est Christus cujus adventui Pax ista famulata est Paul Oros Histor l. 6. p. 22. in those dayes wherein Augustus Caesar had made a perfect peace from East to West from North to South over the whole circuit of the Ocean was our Lord born The Providence of God so ordering it that a general peace over the world should usher the Prince of peace unto the world At his birth the Angels proclaim it (s) Luke 2.14 Peace on earth good will towards men and indeed the great mercy and love of God to men is the highest engagement upon them to peace and good will one to another And this Jesus who was born in such a time of peace when he preacheth to men doth also straitly command it (t) Mark 9.50 Have salt in your selves be sure to retain the sincerity of grace the purity of faith to keep your selves and others sound in that faith but salt hath some biting acrimony see therefore that this be tempered with prudence and charity that ye lose not peace Have peace among your selves Sect. 4 The Apostle constantly exhorts unto it (v) 2 Cor. 13.11 Be of one mind live in peace Again (x) 2 Tim. 2.22 Flee youthful lusts follow righteousness faith charity peace with them that call on the Lord out of a pure heart To this he wooeth the Ephesians by his bonds and presseth them as to a duty which if they practice not they neither answer their profession nor walk worthy of that Gospel to which and wherewith they are called (y) Ephes 4. Vers 1 2 3 4 5 6. I therefore the Prisoner of the Lord beseech you that ye walk worthy of the calling wherewith ye are called How even thus With all lowliness and meekness with long-suffering forbearing one another in love then not reproaching or reviling endeavouring to keep the unity of the Spirit in the bond of peace And he goes on pressing it by the most cogent Arguments There is one body and one spirit i. e. ye are knit together by one spirit into one body and shall the members of the same body contend one with another see also how he urgeth the same duty from the same ground in another place in his Epistle to the (z) 2 Cor. 12.12 28. Corinthians but he goeth on Ye are called in one hope ye have all the same expectations ye hope for the same end the same mercies the same life eternal why should ye not agree to walk in the same way One Lord one Faith one Baptism one God and Father of all Ye are all
in asserting the Absolute Decree will yet not allow the Pelagian Manichee Anabaptist Epicure any plea from any necessity to sin that men are bound in by any decree of God For (h) Calv. Instit l. 3. c. 23. Sect. 8. Sic eorum pendet perditio ex Dei praedestinatione ut cansa materia in ipsis reperiatur Cadit Pgmo Deo sicordinante sed sag vitio cadit saith he Mans perdition so dependeth on Gods pred stination that yet the matter and cause of it is only in themselves And a few lines after Man falleth indeed God so ordering it or possibly in his sense ordaining it but he falls through his own fault (i) Gen. 1.31 God pronounced all that he made very good Whence then saith he became man wicked c. that it may not be thought to be from God or his Creation God gives this elogie and approbation to all that came from him It was very good Propriâ ergo malitiâ saith he Man by his own wickedness corrupted that nature which he received pure from God and by his fall brought all mankind into destruction with himself And in another place proving against the Novatians and Anabaptists that there is yet mercy with God for all sorts of sinners though their sins be never so great and after Baptism also if they sincerely return to God hath these words (k) Caiv. Instit l. 4. c. 1. Sect. 25. Et sanè non allus potest esse affectus ejus qui affirmat se nolle mortem peccatoris sed magis ut convertatur vlvat There san indeed be no other affection in Him i.e. in God who hath said (l) Ezek. 18.13 32. Sect. 37. He hath no pleasure in the death of a sinner but rather that he return and live 3. Again The highest Arminian I suppose will grant to the Calvinist That All the Decrees of God are in a proper sense Absolute That is taking 1. Decrees as Decrees in God and not as the event decreed Viz. that what God hath determined to do he hath absolutely determined to do as he hath absolately i.e. peremptorily and immutably decreed to save all believers and this particular believer and so absolutely decreed to condemn all finally impenitent and this such an one in particular Yea and 2. Taking Absolute as opposed to any thing without God himself any cause that should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from without moving him so to decree for nothing could move him to send Jesus Christ to redeem the world and to bestow upon sinful miserable man salvation upon his faith and constant obedience nothing could move him to decree salvation upon so easie terms but his own free love the Beneplacitum or good pleasure of his Will So that whatsoever we have it is of Grace si gratia quomodo non gratuita it must be every way free If of Grace (l) Rom. 11.6 then non ex operibus not of works sc nec praestitis nec praevisis neither done nor foreseen This I think even these will grant that though as to the decree of this particular mans salvation there was an intuition of his faith and obedience yet the foresight of God that men would return from their sinful estate was not the cause that God decreed to send Christ to save them but out of his own love he freely being moved by this alone to compassionate the misery of man in whom there was no good at all until he was pleased anew to impart to him decreed this viz. to send Christ to enter into a new Covenant with man and so to save whosoever of mankind shold believe in him and to emancipate their wills and endue them with such supernatural abilities that if they would not be wanting to themselves they might return and be saved Sect. 38 4. On the other side the most rigid Calvinists will yield to the Arminian that in this particular No decree of God is absolute taking 1. Absolute for irrespective to all conditions and 2. Decree for the event decreed the thing to be given according to this decree So that though in their sense God did absolutely decree to save such and such persons and to prepare effectual grace for them and so to bring them infallibly to salvation and as absolutely decree to leave the rest of the world though not without sufficient means to save them if they would not be wanting to themselves to the liberty of their own corrupt wills resolving not to give them that certain portion of Grace which would infallibly save them but to leave them to perish in their own voluntary rebellions Yet that God never decreed that any of these persons elected should be saved without intuition of that faith and obedience which he also decreed should be the only way to salvation He never decreed to save them but upon this condition that they believe in Christ obey the Gospel and persevere in so doing to the end Nor did he ever decree to condemn any person but with an intuition of sin and impenitence previous and antecedaneous to his condemnation Sect. 39 Now consider all these and we must needs see that even both parties do agree in all the main particulars and the substance of that Doctrine which is abundantly enough for us to preach to the people for their information and instruction enough abundantly to set forth the glory of Gods Grace Justice Goodness and Holiness and to quicken us to Repentance Faith Obedience to shew us that none can be saved but by Grace and Mercy to (m) Rom. 3.27 exclude our boasting and that none can be saved without Repentance Faith a sincere constant and persevering Obedience to rowse our security and quicken us to action and to leave us inexcusably guilty of our own perdition if we continue in sin and miscarry Sect. 40 The whole substance of this hath our Church excellently comprised concisely yet fully in that (n) Fourth Collect after the Communion short Collect. Prevent us O Lord by thy goodness there is acknowledged a necessity of preventing grace for a foundation And further us by thy continual help there a necessity of exciting and assisting grace to stir us up and help us in action without which we could do nothing That all our works being begun continued snd ended in thee there the necessity of holy constant uniform sincere and persevering obedience and the practice of good works through that grace We may through thy mercy obtain everlasting life there is the reward expected not of Merit but of Grace and Mercy and all this only Through Jesus Christ our Lord. Here is the foundation of all the love of God to us and of our expectations from God all through Christ and for his sake Sect. 41 I know there are many passages in the writings of several men of each side which may clash with some of these particulars wherein they are said to agree and consequences drawn that do indeed
answer 1. When it is confessed that the Church of Israel had such a Liturgy in Psalmes and Hymnes and some of these being proved of this nature now in dispute and these all acknowledged to be preserved to us as a choice part of Scripture I cannot see any shadow of reason why we may not use them as they did It is acknowledged we may use the same things words and formes and why not then in the same manner and if these why not others also of the same or like nature Sect. 21 2. Though nothing of the Mosaical Paedagogy or Oeconomy as such be obliging it followeth not that every thing therein is now unlawful It is true that those things which were then Figures of Christ to come and instituted as Types of our Redeemer to come in the Flesh were certainly of no use when Christ was really come to fulfil all the things by those types prefigured and now they yea all that was symbolical among them as observed with any opinion of necessity are not onely dead and rotten but only [k] Et mortua maâ—tisera deadly also and mortiferous and the charge upon us is [l] Gallat 5.1 2. stand fast in the Liberty wherewith Christ hath made you free upon as high an account as even the renouncing of Christ and of all benefit by him who in this case shall profit you nothing Yet for those things which did pertain only to Order and Decency in the external managing of divine worship without any typical or such symbolical signification I see not how they can be condemned as unlawful though it is possible sometimes and in some cases they may be inconvenient Sect. 22 3. But suppose every part of that Mosaical Paedagogy should be unlawful yet many things were then in use and practice which cannot properly be accounted a part of that Oeconomy or proper to that Paedagogy but upon principles of common right and reason taken up by them and practiced in common with others I never knew any deny but Magistrates might still if they see it convenient use the same Laws in Judicials as were given to the Jews and punish the same sins with the same penalties nor doth their being used under the Mosaical Oeconomy make it a sin for Christians now to use them Nor can I see any reason why we may not use those external orders of worship which were used in the time of but really were no part of that Oeconomy which was properly Mosaical Sect. 23 4. If we find not such a practice in the Christian Church in the Apostles daies this need not trouble us unlesse we can prove that nothing may be done do not in circumstantials of worship for which we have not the example of the Apostolical practice yea though we have the practice of the Church before and that not condemned any where either by Christ or his Apostles The Christian Church was then under too much persecution to have her publick Oratories and solemn Assemblies and solemn Order of the Sacred Publick Worship and no wonder then that we have no examples of her practice in such a case When then we have such evidences of the Churches practice in the Old Testament in things not at all symbolical or typical and this no where condemned or reproved in the Gospel which yet doth so sharply rebuke the abolished ceremonies though the times then did not admit such publick solemnities I see not but we may well conclude it agreeable to the Scripture pattern and not at all repugnant to the Evangelical Rule Sect. 24 5. Sure I am if we may believe Records the ancient Church did practice this very thing and consequently thought it no contrariety to the Rule of the Gospel if we then condemn this practice as such we shall condemn not only this Church of England for those years since the Reformation which yet is no very good argument either of our piety or charity but even the whole Christian Church both Greek and Latin in those ancient ages of forsaking the Evangelical Canon and admitting and practising a publick worship of God contrary thereunto Which how agreeable it is to that Evangelical Rule and the sentiments of Piety and Charity let the sober and considering Christian Judge For evidence of their practice besides those testimonies [m] See Sect. 9. of this Chapter before cited I shall now add these For the Lords Prayer which we find in their several Offices and St. Hierom telleth us that [n] Apostoli Dominico praecepto ad celebrationem eucharistiae adhibuere orationem Dominicam Hieron l. 3. contr Pelag. The Apostles by the precept of Christ added this to the celebration of the Eucharist and S. Austin informs us that [o] Quam totam petitionem ferc omnis ecclesia Dominica oratione concludit Aug. in ep 59. ad Paulin. q. 3. The whole Church almost concluded their Prayers with it In the Liturgy of St. Chrysostome we find the whole Chorus or Quire saying it And the Priest only with a loud voyce adding the Doxology For Thine is the Kingdome c. Again in the same Chrysostome we find Minister and People joyning together in the holy Ministration He saying The Lord be with you they answering him And with thy Spirit Thus are they [p] Chrysost in 2 Cor. Hom. 18 the Minister and People talking together or speaking one to another as he expresseth it Again for that in the Communion Lift up your hearts it was not only the admonition of the Deacon as the Minister may now at the beginning say let us pray or as they then did in the very same words [q] See Jewel Art 3. Divis 16 Oremus attendamus or oremus pariter omnes c. as calling upon the people for prayer and attention but in a particular office immediately before the Communion In the Greek Church the [r] Cyprian in Orat. Dom. Serm. 6. Priest said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we lift up your hearts the people answering we lift them up unto the Lord and this [s] Chrysost ex vari is locis in Mâ—tch Hom. 9. or â—s Aug. in Psal a 39. de dono persever l. 2. c. 13. in sacramentis fidelium And again de bonoviduitat c. 16. inter sacra misteria cor habâ—re sursum jubemur See Jewels Defence Part. 2. c. 14. divis 2. in conspectu Sacrificii as they then called that Sacrament not dreaming of such a Sacrifice as is now pretended in the Popish Masse Of the [t] Concil Valent. An 444 Can. 6 Holy Holy Holy of the [u] Concil Val. Can 5 Basil ep 63 Aug. ep 178 Sozom. l. 7. c. 9 Lord have mercy upon us Christ have mercy c. Of the Hallelujah or Praise ye the Lord. Of the Gloria Patri or Glory be to the Father c. a Doxology wont to be added at the end of every [x] Graecls usitatum terminare pâ—eces aliquâ Doxologiâ Hinc Psalmis addere
empty tossing of Gods name in prayer an expression which I am heartily sorry that grave serious sober men should use to vilifie an established order in the Church any more then supposing it used with holy faithful and humble hearts that repetition of this name of God no lesse than four times in two verses [e] Psal 42.1 2. As the Hart panteth so panteth my soul after thee O God My Soul is a thirst for God The Living God when shall I come before God The Church by these quick and short prayers seeming to teach her Children how the gracious heart sends forth its desires longings after God The constant attendant of the Harts braying after the waters is quick and short breathings the breath in hast drawn in and as suddenly sent forth again so the gracious Soul longing after the presence of God the enjoyment of Pardon Peace Grace Life and Communion with Christ is thus panting and these quick pithy expressions and short prayers aâ— lively resemblances of the quick and short breathings of the Soul after God as there O God the living God when shall I appear before God And if the same words may be repeated as no doubt they may without Tautological vanity and it is so [f] Accompt of Proc. p. 62. confessed if it be not from emptinesse or neglect of order and affectation Why should such emptinesse affectation or neglect of order be imputed to our prayers meerly upon the account of such a repetition if any persons be guilty of such defaults or neglects in the use of them let them bear their own blame let it not be imputed to the Prayers which may be used by holy and humble hearts and no doubt are without that affectation c. Object Sect. 6 But [g] Accompt of Proc. Rep'y to Answ to Except 16. Sect. 3. though in Psalmes and Hymnes where the affections are to be elevated by such figurative streins and elegancies as best beseem Poetry and Rapture such repetitions are not condemned yet to make a prayer of a few petitions and begin and end every such with Gods name and Christs merits this is condemned as an affected empty tossing c. Solut. Sect. 7 Let us then see if we have not some such thing in Scripture examples which are not Psalmes or Hymnes or Raptures of Poetry That Prayer of Daniel which upon the expiring of the 70. years Captivity he put up to God for Confession of sins and Humiliation and praying for the restauration of Jerusalem seems indeed to stand as one continued prayer and yet if so it is no longer then some one may be found in our Common-Prayer-Book but observe it and ye will see it to consist of several intercisions and even such short prayers as ours beginning still anew with the name and attributes of God He beginneth [h] Dan. 9.4 O Lord the great and dreadful God keeping Covenant and mercy to them that fear him We have sinned c. again within three verses [i] v. 7. O Lord Righteousnesse belongeth unto thee then a fresh in the very next verse [k] v. 8. O Lord to us belongeth Confusion and as closing this [l] v. 15. And now O Lord our God then immediately beginneth another prayer [m] o. 16. O Lord according to all thy righteousnesse I beseech thee again in the very next he beginneth with the name of God and closeth with the merits of Christ [n] v. 17. Now therefore O our God hear the prayer of thy servant and his supplication and cause thy face to shine upon the Sanctuary that is desolate for the Lords sake yet he immediately begins again [o] v. 18. O my God incline thine ear and hear open thine eyes and see and closing that also with Not for our righteousnesse but thy great mercies He presently begins again and subjoyns another short prayer full of nothing but such repetitions quick and short breathings four times in one verse [p] v 19. O Lord hear O Lord forgive O Lord hearken and do deferre not for thine own sake O my God Here we see a Religious service performed with many such short prayers for they are evidently called so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preces Supplications for grace and mercy a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not one but as many and several [q] v 3. Supplications in the Plurall and as frequent repetitions as any can be found in our Liturgy and I think none dare accuse this holy Prophet as guilty of an affected empty tossing of Gods Name c. Yea Christ himself hath given us a president in some cases of not only repeating the same words but the same thing repeating the same name and attributes of God c thrice [r] Math. 26 39 42 44. Father if it be possible c. I shall conclude this with the words of that truly Reverend Person [s] Bp. Downamâ— of Prayer c. 22. p. 13â— Wherefore howsoever some do carp at the short prayers in our Liturgy calling them shreds and wishing that in one continued prayer all our requests should be joyned Notwithstanding the wisdome of those learned and godly men who out of the most ancient Liturgies compiled ours is to be commended who considering that our long continued prayer would to the greatest sort seem tedious and breed distraction and wandring thoughts have set forth many short prayers to avoid wearinesse and to keep the mind of the people attentive Sect. 8 Having now vindicated the lawful use of the Liturgy as to the frequent Intercisions and short Prayers let it not be accounted a digression if I take a transient view of somwhat else of the like nature which was somtimes made the matter of Except 4 4. Another Exception Such shreddings as some pleased to call it as of prayers so of the Scriptures taking here and there a piece for an Epistle and Gospel Sect. 9 Answ And thus I shall in transitu give a short account of the use and standing of these in the Liturgy I mention these here where we are considering the Form and Order for as to the matter of them they being part of the Holy Scriptures that admits no dispute but the exception is taken to that manner of Section and Division which is used and the order of reading them and calling Historical parts the Epistle which is onely matter of Form and Order But I Answer 1. Sect. 10 If the offence be at the Division that but a piece of a Chapter is taken to be read the like offence may as well be taken at a Chapter that the whole Book or Epistle is not read For that Division which we now receive was not ab initio nor very ancient and why we may not upon particular occasions make such or such Sections as our Fathers have done longer or shorter I see not What [t] See several vrieties oâ— divisions of the Gospel c. in Balls â—â—ial of Separ ch 3. p 3â— out
of God who then looks as with a full eye upon them do then tremble and acknowledge their unworthiness to appear before the presence of so Glorious and to ask and expect any thing of so Righteous a God themselves being so vile as they are and do then especially see themselves to be This made Peter when by the great draught of Fishes he saw the print of Christs Deity cry out (o) Luk. 5.8 Depart from me for I am a sinful man O Lord And holy Job (p) Job 42.5 6. I have heard of thee by the hearing of the ear but now mine eye hath seen thee therefore I abhor my self in dust and ashes It was this that made the poor Publicans (q) Luk. 18.10 prayer to be accepted when seeing his own vileness and confessing his sin he stands afar off as not daring to approach and begs mercy Lord be merciful to me a sinner when the proud Pharisees is rejected who presumptuously drew near in conceit of his own merits and came not to beg mercy but to brag of his own righteousness God I thank thee I am not c. Sect. 26 2. The other thing required to an effectual prayer is Faith and confidence whereby we having a certain warrant from the Word and being assured that what we ask is according to Gods Will and the Subject of his Promises the Soul is now poured out in earnestness and with an holy confidence grounded upon the mercies of God and merits of Jesus Christ is encouraged to hope for and expect a gracious return Thus saith St. James (r) Jam. 1.6 Let him that prayeth pray in faith and it is (s) Jam. 5.15 16. the prayer of faith which is effectual The Promises made to our prayers still require this condition in the Petitioner (t) Mat. 21.22 If ye believe And as men (u) Rom. 10.14 cannot call on him on whom they have not beleeved So when they believe they have encouragement enough to pray and may come with boldness and confidence when they pray and grounds enough of confident hopes we have from the rich goodness and inconceivable mercies of our God and the infinite and invaluable merits of our Lord and Saviour So that as (x) Joh. 15.5 without Christ we can do nothing nothing acceptable to God (y) Rom. 8.26 nor then can we pray as we ought neither can we come to God (z) Joh. 14.6 but by him who only is the way so (a) Phil. 4.13 through Christ we can do all things and through faith we have an interest in him to him (b) Joh. 6.35 we come by believing and now (c) Eph. 3.12 in him we have boldness and access with confidence even by faith in him Christ (d) Heb. 10.19 20 22. hath opened a way through the vail for us to enter into the Holiest of all to the Throne of Grace and now we may draw nigh with a true heart in full assurance of faith The soul now sends up her prayers to Heaven with such strength of Adhesion and fulness of considence as a Ship tears up and flies with full Sails to its Haven And he that before being sensible of his own weakness and vileness and trembling before the Majesty and Purity of the most High and Holy God durst neither speak not pray now through this faith in Christ hath his tongue loosed his lips opened and can draw nigh with confidence (e) Psa 116.10 I believe therefore have I spoken Sect. 27 Thus must and do these twin graces Humility and Faith go hand in hand together in the faithfuls prayer when we are most humbled in regard of vileness and unworthiness in our selves we are yet to hope and we may with confidence trust in the mercies of God through the merits of Jesus Christ And when we are carried up with the strongest affiance and highest confidence in those saving mercies and all-sufficient merits we yet must as we have reason disclaim all confidence in any dignity excellency or worth in our selves Sect. 28 These things considered do clearly evidence the piety and prudence of our Church in composing and commending the use of these prayers to her Members wherein we are so excellently instructed in the matter of prayer and together taught the exercises of those necessary graces of Humility and Faith Consider what we are and what we need we are naturally as the Laodicean Angel (f) Rev. 3.17 miserable poor blind and naked and wanting all things we know not what we need and therefore (g) Rom. 8.26 know not what to pray for nor how to pray as we ought Here therefore we pray that God who knoweth our ignorance in asking and what things we have need of before we ask would give us those things which for our blindness we cannot ask Again we are persons guilty of much unthankfulness to God of many high provocations against God and let any man seriously consider and compare his own contemptible baseness with Gods glorious incomprehensible Majesty his own filthiness and impurity with Gods spotless purity and holiness his own frequent lapses yea rebellions with Gods most exact justice and righteousness And then say if when he hath nothing else to bottom his hopes and confidence upon his flesh do not tremble and his heart quake in the presence of God If such a worm of earth vile dust sinful wretches can dare to send up any request to such a Glory Here we must say Our conscience is afraid and our prayers dare not presume to ask But then let this poor penitent sinner set before him the long experienced mercies the inconceivable goodness and rich overflowing grace of God the meritorious sufferings and infinite merits of the blood of Jesus and his continual intercession for us Here shall he see a large door of hope and mercy opened his heart is now again enlivened and with an humble boldness he can pray and hope to speed Sect. 29 So that here is now no contradiction at all but an excellent harmony between our expressions and our real prayers in these Collects for When we consider our ignorance and blindness we see we cannot ask when our vileness and unworthiness indeed we dare not ask But God shall (h) Zech. 12.10 poure upon us a Spirit of grace and supplication and make us willing and able to pray When (i) Rom. 8.26 the Spirit it self helpeth our infirmities then indeed we can and when the heart is inflamed and the soul purified by the blood of Jesus when we come in the name of the Beloved who are in our selves loathed in him (k) Ephes 1.6 we are accepted When we consider our High Priest (l) Rev. 8.3 4. standing beside the golden Altar and perfuming the incense of our prayers with the precious odours of his own merits we are now bold to ask what before we durst not do Thus through Jesus Christ we ask for his sake and worthiness we
Nazian in Epitaph Faith the same saith Chrysostome k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in Heb. Hom. 31. of Love and Peace that they are the Badges of Christians the Characters of Christianity For the truth is if in these low things we cannot bear one with another if we cannot love our Brethren because in all things they will not or cannot be of our mind if we shall continue to hate and revaile one another and give way to such animosities and contentions for the businesse of a Ceremony for matters only of Order and Circumstance howsoever we may bear on our selves and profession the Name of Christ yet really shall we be as Nazianzen upon another account saith of l Nazianz. Onat in praesent 150. Episc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Valens the Arrian A reproach to Christians I heartily pray that the Lord would at length give us better more humble and charitable spirits that howsoever we do and may differ in some notions and in our judgements about some practices which are confessed to be neither of the Foundation of Religion nor the essentials of Worship we may yet keep close to that genuine m Eph. 4.2 3. Apostolical Canon To forbear one another in love and so to keep the unity of the Spirit in the bond of Peace § 22 To conclude Let us carefully observe these Rules and conscionably practice all these duties and really Duties they all are to which we are obliged then the matter of Forms Rites Ceremonies will not not trouble us all rents will be made up divisions prevented contention banished from our Churches and confusion from our Assemblies Then shall we live as Brethren as Christians and it shall be beyond the powers of Hell to interrupt much more to overturn our Peace Then shall we again n Psal 42.4 Go together to the House of God with the voyce of joy and praise and not scruple the Form of the Service or Order of Worship We have not all attained to the same perfections the same measure of knowledge grace or strength But o Phil. 3.15 Let as many as be perfect be thus minded even go onward still that we may perfectly p Phil. 3 10. know Christ and the power of his Resurrection and the fellowship of his sufferings c. and despising all disputes about these unnecessary things strive with all earnestnesse to lay hold on the reward prepared that Caeleste Brabaeum q Ibid. vers 14. The prize of the high calling of God in Christ Jesus In the mean time live as Brethren in the same Communion and r Ibid. vers 16. Whereunto we have already attained let us all walk by the same rule let VS MIND THE SAME THINGS And ſ Gal. 6.16 To as many as walk according to this Rule peace be on them and mercy and upon the Israel of God Now t 2 Thes 3.16 The Lord of peace himself give us peace alwayes by all means even for his sake who is the u Isai 9.6 Prince of peace and x Colos 1.20 hath made peace for us with the Father by the Blood of his Crosse Jesus Christ the righteous And Thou O God of peace y Heb. 13.20 21. who broughtest again from the dead the Lord Jesus that Great Shepheard of the Sheep through the Blood of the everlasting Covenant make us every one perfect in every good work to do thy will working in us that which is well pleasing in thy sight through Jesus Christ to whom be glory for ever and ever Amen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vid. Lil. Gyrald in Pythagor Symbol in conclusione In Part 3. Chap. 2. §. 21. After these words After Supper in the dusk of the evening or within night adde this in a Parenthesis and really if the practice of Christ in the first Institution oblige us to his Gesture the argument seems much more strong to oblige us to the time which St Paul who speaks not a word of the Gesture doth again expresly take notice of when he is instructing the Corinthians in the right use of that Sacred Ordinance wherein yet we vary nor doth any that I know condemn us for so doing FINIS The hast of the Press hath caused some Errata Mistakes and mispointings will soon be discovered and I hope excused PAg. 2 l 34. r. who is 15. l. 3. omen 79. l. 14. none 166. l. 28. prudence 250. mar at the letter o for Gen. r. Jonah 255. § 19. for Fasts r. Feasts 262. l. 8. for things r. times 271. l. 23. for by r. but. 275. l. ult for nothing else r. nothing less 278. l. 1. for indifferent r. different 279. for Cropus r. Corpus 293. for sing r. Sign 298. for work r. word The Greek will be glad of a criticall Reader sometimes to rectifie a letter and the Hebrew hopes for the same
of several Authors variety of such divisions hath been in several Churches is not unknown to the learned The first Author of that division of Chapters which we follow some [u] River Isagog ad Script c 29. Sect. 21. conceive to be Hugo Cardinalis about the year of Christ 1254. and that is not so long since as to be accounted ancient He that put the [x] Henr. Stâ—ph ad Lector in Conc N Test Latin Bible first into Verses and so also divided the New Testament was Robert Stephen These are things therefore too low for wise men to contend about 2. For the thing it self we need say no more to justifie it then 1. Sect. 11 The Jewish Church at the times of their solemn assemblies had lectures out of the Law and the Prophets which the [y] Act 13.27 et 15.21 Scriptures clearly intimate Junius [z] Juâ— in Act. 13.15 out of Maimonid gives us this account of the manner The custome of reading the Law in the Synagogues every Sabbath Day they say was delivered by Moses and again brought in by Ezra after the return from captivity and then there was added the reading of the Prophets also The Law they divided into so many Sections which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as there were sabbaths in the year that every year the whole Law i. e. the Pentateuch might be read through which was ended at the Feast of Tabernacles and then to begin again in course Out of the Prophets also certain Portions or Chapters which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answering to the Sections of the Law in number and as near as they could in matter and consent in Doctrine also were collected and appointed to be read This reading of the Law and the Prophets being finished they having first obtained leave from the Master of the Synagogue out of the Scriptures preached to the people 2. Sect 12 Agreeable to this in a great measure though not in all circumstances was the practice of the Christian Church both in ancient and latter times in the Christian Assemblies they [a] See many Collections to this purpose in Ball Trial of Separ p. 31. had lectures out of the Prophets and Apostles before Sermon they read som portion of the Old and New Testament as did the Jews the Law and the Prophets and those lessons did usually afford texts for their preachers In some b Hook Eccles Pâ—l 15. § 20. we read of an Apostolical constitution for the [c] Pâ—st lectionem legis et prophetarum et Actorum et Evangeliorum saâ—utat ecclesiam diecns Gratia Domini nostri c et post salutationem alloquantur populo Sermone Hostatorio Clem. Constit Apost l. 8. c. 5. reading of the Law the Prophets the Gospels and the Acts and after all these the blessing given The Grace of our Lord Jesus c. then this service being ended a Sermon preached Ordinarily they were read in course and order as those who read the Sermons of St. Chrysostome and St. Augustine shall soon find but somtimes som [d] See several testimonies of this in Baâ—l Trial. c. c. 8 p. 144 peculiar lecture was read and the order interrupted by an intervening festival which had a peculiar portion of the Gospel suited to the day and solemnity And this was not wholly arbitrary for the Scriptures being not all of one sort some parts being easie some hard Direction where to begin in reading and how far to proceed is not altogether superfluous And the Church appointing such Chapters or Portions at such times and upon such occasions as are judged to fit the seasons and to afford profitable instructions to the hearers can neither be repugnant to Scripture or the Christian practice There is nothing in this then but may lawfully be complied with God having commanded us to read the Scriptures but what book what chapter such a day or on such occasions or how much at a time are things as [e] Baxt. his Disput Disp 5. ch 2. Sect. 13 14. Mr. Baxter himself acknowledgeth left to Humane Pendence to determine and I am sure if it be determined by our Superiors it is no part of prudence to oppose their determinations in this thing 3. Sect. 13 For these things under this notion of Epistles and Gospels we read of them in the Liturgies of the Greek Church But the first mention that I find of them under this name is in a Manuscript that I have seen of one Nilus whom in Ecclesiastical story we find to be both a Bishop and a Martyr so he is called by the [f] Cent. 4. c. 4. de â—oct Sect. de bon oper Centurists of Magdel but whether the Bishop and the Martyr be the same person is some doubt a Nilus there was a [g] Fuseb Hist l. 8. c. 13. Martyr in Egypt under Dicclesian a Nilus whether the same or no a [h] Cent. Mag. Cent. 3. p 22 Bishop in Palestina a Martyr a Nilus reckoned among the [i] Cent. 4. c 10. p 6â—5 Doctors of the Affrican Church who is said to write many things some precepts concerning good works according to the Order of the Law certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or short sentences of Piety and Morality Among these sentences there is mention made of these Epistles read in the Church which he calleth as among the Greeks they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because usually they were portions taken out of the Acts or writings of the Apostles among other of his Sentences this is one If thou comest into the Church and seest none there then go thy self and out of the book there read the Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and go thy wayes c. it seemeth by this that the Bible lay then in the Church and such portions of a Liturgy and Sections of the Gospel or Apostolick writings appointed for such and such dayes In the Liturgy of Chrysostome this office is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thus ordered In the morning service they did read one Gospel a portion out of the Evangelists after this at their Missa or Holy Communion for the notion of the Popish Sacrifice was nothing of their Masse in those dayes they had this order Allelujah and a Psalme of David being ended the Deacon saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us attend then the Reader having repeated the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was two verses of some Psalme of David suited to the nature of the Epistle then to be read and the Festivity of the day then Celebrated The Deacon said again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us attend then the Epistle was read that being ended and some interlocutions between the Priest Deacon and Quire sung and some other rites passed the Priest standing at the Holy Table with his face towards the West i. e. to the Congregation he said with a loud voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us hear the holy Evangelist then
of Ancient and purer times Those who are acquainted with the Ecclesiasticall story will find this as Antient as most things which we have the Records of Antiquity for besides the holy Books and he that searcheth must go very high before he find the beginning of this observance For § 14 Though we find in the Apostles times no particular Laws nor positive prescriptions of certaine times of fasting but rather the pressing upon Christians and binding them to laws of Meats and Drinks and distinctions of dayes is expressely declared to be and have their rise from those impostors and y 1 Tim. 4.1.3 Col. 2.16 seducing spirits and Doctrines of Devils yet this doth make nothing at all against this matter or practise now in debate For 1. § 15 It is notoriously evident to all that consider the practise there condemned by the Apostle and the story of those times that that practice and those prescriptions were not such as we now speak of but the observation of the Jewish solemnities and Mosaicall distinction of times which the Gnostickes then also taught and pressed who laboured to patch up a medley and make a composition of Law and Gospell and so abridge the Evangilicall liberty by laying on the Mosaicall yoke upon the necks of Christians which the Apostle disputes so much against in those Epistles to the Galatians and Colossians This was indeed to destroy the Christian liberty and to make the Crosse of Christ of none effect and here the charge upon us is z Gal. 5.1 stand fast in your liberty and be not again entangled in the yoke of bondage But. 2. § 16 Even then among the Apostles and Saints not only solemne Fastings and Prayers were frequent which the Scriptures abundantly testifie but also though there were by them made no particular lawes about the stated times and ceremonies of such solemnities but left it to the liberty of the Church to fast when how oft and how long they pleased The a Cent. Magde Cent. 2. c. 6. de jejuniis Centuriators informe us that these Fasts were constantly observed in many Churches alwayes with no lesse solemnity than Easter it selfe and were as a solemne preparation to it and this they confirme by the testimonies of Eusebius Justin Martyr and Irenaeus l. 2. adv Haer. o. 57. And as the differences about Easter day clearly shew that such a day was observed in the first ages so also those Differences about the Quadragessimall Fast at that time do infallibly evidence such a thing generally observed some as Eusebius out of Irenaeus reports thought they should Fast only one day some two b Quadraginta hord nocturnas diurnas computantes die in sunm statuunt reckoning fourty hours by night and day to make the day The Centurists c Cent. Magde ibid. adde the testimonies of Theophilus that in Italy some fasted full fourty dayes some twenty some thought seven dayes enough because the creation of the world was finished in that time some because Christ fasted fourty dayes they did so also some thought they did well enough in fasting fourty hours Yea even in their judgment these diversities seeme to have arisen d Statim post Apostolos Centur. ibid. presently after the Apostles dayes and Irenaeus as Eusebius reports out of him speakes of this as a thing even then very antient e Cent. ibid. Neque nunc primum nequ nostris temporibus seu longe ante nos not then or in his time arisen but long before and yet he lived whithin little more than an hundred years after Christ he being the auditor of Polycarp who was the Disciple of Saint John As for the following ages it will be needlesse to cite testimonies all that know any thing of those times of the Church know that volumes might be produced of their Sermons and Homilies purposely preached at such times § 17 Be it granted that these were not positive constitutions but free practises and that several persons and places observed severall longer or shorter times of Fasting some one day some more some every day some only the 4th and 6th viz. the wednesday and Fryday as f Clemens Alex. seemes to intimate yet they all called it Quadragessima This shewes that they judged the practice not unlawfull nor contrary to the Evangelicall Doctrine and if the practice be lawfull how should it become unlawfull by being commanded if the Church or Magistrates have power to appoint dayes of Publick Humiliation as all acknowledge why not these dayes if one day why not two ten or fourty These things then are enough to prove at least thus much to us that the observation of some kind of Religious Fast at such a time is no new thing in the Church nor thought unlawfull by the Christians and those holy Confessors and Martyrs of those first and purest ages § 18 4. But not to contend here or prolong this dispute the matter so far as it concernes our practice is only this We have a Law enjoyning the observation of a Lent the politick Law requires it upon a civill account the Liturgy seems to intimate a Religious Fast our obedience is required only in the practick Observe that abstinence and contend not about the Reasons We are not called to give our judgements about the grounds but to obey in observing the constitution And even that which is cited out of St. Hierom may be of use enough to preswade us to peace and obedience in this g Hieron Epist ad Lucin. Vnaque provincia abundet in suo seusu praecepta majorum leges Apostolicas arbitret Let every Province abound in its own sence and account the precepts of their Ancestors as Apostolicall Lawes or constitutions Here in this our Island we know it hath been the constant practice of our Ancestors not only in the dayes of Popery but the clearer light of the Gospell to observe a Lent let us doe as they and account their constant practice not lightly to be cast aside unlesse we can be able to prove it contrary to the Doctrine of Christ or his Apostles 2. As to the Feasts and Holy dayes observed and required to be observed which are excepted against §. 19. The Fasts of the Church justified and desired to be omitted with their Vigils c. or if kept not to be called Holy but Feastivall dayes I say These are not ordained nor we are commanded to observe them as a Divine but only as an Ecclesiasticall constitution as the h Account of proceed p. 64. Right reverend Bishops in the conference have declred and in this case we need not looke for an expresse Law in the word it sufficeth that they be not repugnant to the Scriptures and in generall lawfull to be observed And that they are so appears 1. § 20 By the nature of the thing required what it is but that we set apart such dayes and times not to pray to or worship those Saints and Martyrs but