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
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
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
acknowledge an infallibility of the event which is only necessitas consequentis ex hypothesi all things being necessary when they exist and what is future being present and existing to the all-seeing eye of God there being no priority or posteriority in eternity 4. Though there be not this necessitation yet it is agreed That God worketh by his Grace I confesse about the Resistibility or irresistibility they differ irresistibly saith one not irresistibly say the other yet even these agree thus far that God worketh so effectually on those whom he hath ex beneplacito appointed to salvation in ordering the means occasions and opportunities with such congruity to that end as that (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 5. Sect. 9. de facto it is not finally resisted o that though it be possible for the free will of man to resist the calls of God yet in those that believe and are saved the Grace of God works so sweetly and effectually that the will doth not resist but freely and willingly closeth with it 5. That the whole of what we do amisse must be left unto ourselves our sin and condemnation is from our selves and the glory of all the good we do and of all the blessings we receive both in this life and that to come must be given only to Gods grace and love Sect. 21 Yet again Consider the whole series of the acting and Providence of God in reference to man from his creation to his final conclusion see if there be not a perfect accord in all these things 1. That God did create man after his own image in perfect righteousnesse and holinesse and full liberty of will as a Rational creature either to obey God and continue as he was created or to sin and fall away having a power to either and by this we conclude that God decreed to make him so Sect. 22 2. That man thus created and left to himself did yield to the temptations of Satan and by perfectly voluntary disobedience fall away from God and cast himself and so was all mankind brought into a state of sin and misery under the bondage of Satan without all power or possibility yea or so much as desire to recover himself out of that wretched condition This it is evident God did permit for he could have hindred it if he pleased and therefore from all eternity decreed to permit a purposing to make use thereof for the further manifestation of his power wisdom justice and goodness Sect. 23 3. That God out of his infinite compassion to miserable man which he shewed not to fallen Angels that Satan might not finally triumph in such a Conquest if all Mankind should perish did immediatly after the Fall promise a Saviour and in due time did send and therefore from all eternity decreed to send his dearly beloved and only begotten Son Jesus Christ into the World to undertake our Redemption to satisfie Divine Justice for our sin and to make peace by the blood of his Cross and to deliver us from that state of sin and misery Sect. 24 4. That all Mankind which was lost by the fall of the first Adam is restored to a capacity and possibility of salvation through the mercy of God and merits of Jesus Christ the second Adam The merits of the second Adam being as fully sufficient to save the World as the sin of the first to destroy the World So that it is not any want of mercy in God or of merit in Christ if any particular person perish or that the whole Mass of Mankind is not saved and this being so evidenceth the eternal Decree that it should be so Sect. 25 5. That the way for us actually to partake of this salvation of which through Christ all Mankind is made capable is the performance of the conditions of the New and Evangelical Covenant which expresly are sincere repentance from dead works a lively faith in Christ new and holy obedience and perseverance in the same This being the only way wherein God hath expresly said in the Gospel that he will infallibly save men This is that Doctrine which he sends forth his Ministers to preach (d) Mark 16.15 16. Luk. 13.3 5. Acts 3.19 Rom. 2.7 8 9 10. and many more his Heralds to proclaim remission of sins and everlasting life upon the performance and only upon the performance of these conditions So that whether we say or say not there was an intuition or foresight of these things in this or that man antecedent to the Decree to save him yet here is an evident agreement as to the event That God did decree to give salvation to none but such as should persevere in faith and obedience and to deny it to none but the finally impenitent and disobedient There was no Decree ever to save any that should not or to condemn any that should so repent believe and continue obedient That howsoever with God the number of all the saved and damned be infallibly and unchangeably certain yet it is unquestionably true and may and ought to be assured to this to that to any to every particular man that though now he be sinful rebellious a child of wrath and in a state of damnation yet if he repent return and sincerely believe and receive Christ as he is offered to us in the Gospel viz. as his Lord and Saviour he shall be saved Or though now he do believe and be righteous and so in state of salvation yet if he Apostatize to Infidelity or Disobedience and continue in that Apostacy and Rebellion in his sin he shall dye and perish for ever Sect. 26 6. That God in the Gospel doth make real tenders and offers of this remission of sin and eternal life to all and doth seriously exhort all men to whom this Evangelical Covenant or Gospel is made known to accept the proffer to perform the conditions And this he doth sincerely cordially without all fraud or collusion wooing with the most compassionate love and most endearing expressions perswading by the most pathetical Motives and convincing by most demonstrative Arguments and calling heaven and earth to witness the sincerity of his intentions towards them and his earnest desire to shew them mercy and has no delight in their destruction and that he hath done all on his part that now they need not perish if they are willing to be saved From hence it followeth also and herein all sides agree That Sect. 27 7. There is in the Gospel a sufficiency of grace given to all to whom the Gospel is given for I speak not now of the Heathens or Pagans designing in these papers only peace among our selves to leave them inexcusable and whereby they might have been saved were it not for their own voluntary putting off life from themselves so that none can make an excuse for his disobedience by pleading a want of power to obey there being still with the Word and the outward tender of grace by the Word
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
prayers Sect. 26 See how these sober spirited men who could have been contented yea desired the correcting or reforming or as they term it filing of this book of Common Prayer yet as it was though not filed according to their minds used it preached not against it laboured not by their Sermons to raise in mens hearts a dislike of it discouraged none from it but condemned the negligent and consequently encouraged the diligent frequenting of these publick prayers Oh were men cordially so affected of such holy humble peaceable Spirits with how much quietnesse and peace might we live together and worship and [u] Psal 42.4 Go with a multitude to the house of God with the voyce of joy and praises to keep holy day Then might we [x] Psal 55.14 take sweet counsel together and walk to the house of God in company and if so then [y] Amos 3.3 agreeing and as our old version hath it as friends To these let me add but the present judgement of our Presbyterian Brethren who say [z] 1 Paper of propos to His Majesty we are satisfied in our judgements concerning the lawfulnesse of a Liturgy or a Form of worship provided c. So that even in the judgment of these a prescribed Form is not unlawful and consequently not our Liturgy upon that account Sect. 27 The usefulnesse of prescribed forms Yea more we could with much ease prove the not only lawfulnesse but usefulnesse yea in some degree necessity of a well composed form of publick worship in the Church and that upon very good reasons 1. To help the weak To provide for the weaknesse of some men [a] Quaeâ—i solet utrum concepiis precationum formulis publicè out privatim uti liceat nos si modo cum debita animi attentioni pronuncientur non modo licitas sedet valdè utiles esse contendimus quia novas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concipere cuivis detum non est Synops Pâ—rior Theolog Disp 36. Thes 33. Sic et Calvinas Epist 87. Quod ad Formulam precum valde probo tam confiditur quorun dan simplicitati et imperitiae and help their infirmities of whose ministry the Church may have need and this truly is not of no consideration for let us hear but the testimony of one who Mr. Ball [b] See Ball Tryal of Separ c. 7. answ to obj 8. will tell us what a godly learned and well experienced Minister As to the lawfulnesse or expediency saith he of praying by book or using a prescript form it is to be considered that there be divers degrees both natural as will and utterance as also the grace as knowledge faith zeal given to divers men besides some have been trained up in this holy duty more than others which difference I have observed not only in private Christians but in some most Reverend faithful and worthy Ministers some using both in their publick Ministry and private Families a set form of words and a little after for the Congregation for the most part it is expedient to keep a constant form both of matter and words 2. Sect. 28 To testifie Communion To testifie our consent [c] Vt ceâ—tiùs conslet omnium inteâ— se ecclefiarum consemsus Cav Ep. 87. and Communion with other Churches of Christ for where shall another find what is the Doctrine Faith Worship of a Church but in her Confessions and Liturgies 3. To prevent irregularity To prevent errors and irregularities in worship Sect. 29 Schisms yea and errors in Doctrine upon this account the Councel before cited forbad the use of such as were not probata in concilio lest otherwise something against faith through ignorance or rashnesse should be composed and upon the same account there is a necessity of such a well composed form that nothing which is contrary to the faith of the Gospel or good manners or unbeseeming the Majesty of that sacred service or dissonant to Christian Charity should through the ignorance or weaknesse of some the corruption frowardnesse malice or wickednesse of others be uttered And the truth is our Liturgy of old was wont to be accounted an excellent preventive both of Popish Superstitions and unbeseeming irregularities Sect. 30. 4. 4. To extend to all concerns of the Church And what is not of the least but of very great consideration to reach and extend to all the publick concerns of the Church and Sect. 31. 5. 5. For edification of the people Being incomparably most for the edification of the people though a conceived prayer may commend the speaker yet is a form much more profitable for the hearer who in a known form may readily concurre with the speaker for this they already understand are acquainted with and are ready to joyn hearts with those Petitions which they know are to be put up which in a conceived prayer of a mans own which yet is a form to the hearer unheard by them before they can not so well do for such is the obscurity of some mens expressions especially to vulgar ears that they cannot easily comprehend the meaning of the words and so can not joyn hearts and while they study to understand them the Minister is gone to other petitions In these publick forms known and understood they have nothing to do but to attend with the heart and really this is [b] Nos conceptas formulas valde utiles contendimus quia et attentio auditorum in magnis conventibus per usitatas non parum juvasur Synops purior Theol. Disp 36. Thes 33. no small help to attention when the mind need not study to understand but hath nothing else to do but attend and joyn in prayer Sect. 32 Nor indeed is it any disgrace to the Minister for we are not called to shew our own parts but to lay forth our selves for the profit and edification of the people under our charge Nor is it more unseemly to us to use the same expressions then for Christ [e] Mat. 26.39.42.44 on the same occasion to pray in the same words And really Sect. 33 When we are still the same persons who come to worship the same God to pray for the same mercies on the same occasions to beg the same blessings Pardon Peace Grace Life Health Comforts c to vow the same duties of Faith Love Loyalty Obedience to praise him for the same favours why should it be a sin on the same occasions to use the same expressions Sect. 34 In a word in any prayer confession praise c. if the matter be good the words proper the affections suitable the prayer c. is acceptable and this may be as well in forms as in any private conceptions Sect. 35 For that Objection it is a stinting of the Spirit contrary to 1 Thes 5.18 Forms no stinting of the Spirit it signifies nothing for to omit that Scripture speaks nothing at all to this purpose I say there is no more a stinting of the Spirit
far from that vain and heathenish repetition who had nothing to offer but as those Baalites the same thing for an whole day and as far from being like the Romish Beadrol of 15 Pater Nosters and 150 Ave Maries and one Gloria Patri a Doxology at the end of each Hymne or Psalme which can no more be charged as a fault here then that versus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the end of every verse in one Psalme [x] Psal 136. For his mercy endureth for ever Nor is there such a difference between a Psalme of praise and praise in our ordinary prayers that what is lawful in the one should not be lawful in the other that what is confessed an ornament in the one should be a sinful Battologie in the other This Doxology being yet used but once in our prayers but generally at the end of Psalmes where it is an ornament or of an Hymne of praise where it must needs be proper However that versus intercalaris is a sufficient argument that every repetition is not to be charged with vanity and there must be somthing else to prove it Battologizing And thus far we have the concurring judgement of our Brethren [y] Account of Proceed Reply pag 62. That the same words may be often repeated as David doth Gods enduring merey without Tautological vanity when it is not from emptinesse or neglect of order or affectation In Psalmes and Hymns where the affections are to be elevated we are not against such repetitions 2. Neither can it with any charity be rationally suspected that the Church prescribes those few repetitions any way to lengthen out her prayers which yet never were accounted too long but often accused of too much brevity as shreds or Snips much lesse 3. Can it be thought that these are prescribed as if the bare use or repeating of the words were an acceptable service to God or could pretend to an hope of being heard as the Heathens did when the affections are not cordially intent nor the heart sincerely fixt upon the matter neither with an holy fervency begging the mercies nor with an heavenly cheerfulnesse sounding forth the praises Yea 4. We have much reason to judge that the edification of the people and the quickning of their devotion is mainly intended when their minds and souls which in a continued length are apt to grow cold and flat are awakened by these yet not too frequent repetitions to raise their intentions to those prayers which should be as darts sent up to Heaven with vigor quicknesse and fervency Sect. 13 2. But In the persons a fault there may be when they superstitiously think there is any strange efficacy in the words or magick in the repetitions though they neither understand consider nor are intent upon them when they are guilty of the sin of that people whom God [z] Isai 29.13 Mat. 15.8 Mar. 7.6 complains of that they draw nigh with their mouths and seem to honour God with their lips but remove their heart far from him Such is that of many ignorant people who say over the Lords Prayer the Creed and Ten Commandements all as their Prayers and think they have sufficiently done their devotions when they have done no more but repeated the words Such is that of those who content themselves with a formal attendance with their bodies and joyning with the tongue in these offices and think they have served God well enough when they have thus externally answered the letter of the Law though their minds at the same time were roming about the things of the world or the lusts of the flesh But this still is not the fault of the form but of the persons and it is no more to be imputed to this than the very same irregularities and wandring thoughts are to be imputed to the conceived prayers of the Minister though in themselves never so holy or excellent to which this neglect and non attention is every way as incident yea possibly more than to the use of this Liturgy This is really Battologizing what ever the matter of the Prayer or Petition be whether repeated or not Sect. 14 What then because of this abuse of some carelesse persons is there such a necessity of altering the form or is it therefore unlawful for an Holy Religious Minister or Devout Christian to use it nothing lesse for then we must cast all prayers out of the Church wherein some will still be guilty of offering nothing but a verbal service and yielding but a formal carelesse attendance But let us learn to be serious in our affections and prayers whether conceived by our selves or composed by others and prescribed to us and we are so as Calvin [a] Vbi serio affâ—cta concipitur cratio lingua non anteit pestus deinâ—e non captatur deigratia inani verborum fluxu sed potius fuos affectus pium cor emittit non secus ac sagitta qui in coelum usque penetrent Calv in Mat. 6.7 observed when our tongues go not before or without our hearts nor do we think to catch the Grace of God by the flowing forth of vain and empty words but the holy heart sends forth its affections as so many darts and arrows from a bow that may pierce the clouds and ascend Heaven it self Let us come as the [b] Psal 57.7 108.1 25.1 Psalmist with prepared and fixed hearts the Soul cordially joyning with the tongue and the Spirit directing the lips in our prayers and praises holy heavenly and inflamed affections supposing still the matter according to Gods will my Soul for yours the Holy God will never charge you with a sinful Battology or vain repititions neither Heathenish babling nor Popish Polylogy By this time I suppose ye see it proved that that prohibition of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot be extended to this Liturgy nor is this Liturgy upon the account of any repetitions whatsoever it seems repugnant to the Rules of the Gospel CHAP. VI. 2. Another exception answered and the Interlocutions Responsals and Alternate Reading Justified Sect. 1 Except 2 ANother great exception is against the Interlocutions or The Repetitions and Responsals of the Clark and People and the Alternate Reading of the Psalmes and Hymnes and this exception is built upon these two foundations 1. Non-edification [a] Account of proceed the 3d. gener except That they cause a confused murmur in the Congregation whereby what is read is lesse intelligible and therefore unedifiing 2. The seeming repugnancy to the Sacred Rule because The Minister is appointed for the people in all the publick services appertaining to God The holy Scriptures of the Old and New Testament intimating the peoples part in publick prayer to be Onely with silence and reverence to attend thereunto and to declare their consent in the close by saying Amen Sect. 2 Answ 1. To answer this charge I shall first examine the latter part for we will first see our
might sometimes do is not unlawful in it self nor repugnant to Scripture for that may not be done at all and this is enough for our purpose Yet farther Sect. 16 3. The thing is not altogether so disagreeing with the Scripture pattern but that we may find or conjecture at least some footsteps of such a practice there To this I shall offer but this one thing to be considered It is expresly acknowledged [a] Account of Proceed § 16 Repl. p. 92. That in the case of Psalmes it is certain they had a Liturgy or Form as we have which is carefully collected preserved and continued to us This Liturgy or Forme if any else is without question those Psalmes of Moses David Asaph Heman c. in the singing of these it is confessed and proved the people concurred in voice more than in a single Amen and they sang alternatim or Quire-wise and if they may sing half they may distinctly read half as before is noted Now then in these Formes in which it is confessed they did thus concur we find some which are not Hymnes or Psalmes of Praise but expresly and penned for that purpose Deprecations of misery Prayers in affliction and for mercy Consult the Titles and the matter of them they will evidently appear to be some purely or chiefly [b] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Co nprecaturii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 17.86 90 102. Prayers in afflictions in case of misery distresse or feares for support strength mercy deliverance life c. some Deprecations whose Titles are Al taschith i.e. Destroy not complaining of and praying against evils both of sin and sufferings [c] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deprecation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 57 58 59 75. Some Commemoratory or rather [d] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Commonitory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad redi cendum in memo a. n. Psal 38.70 Commonitory not as Junius conceiveth to stand as memorials for the remembrance of evils past and deliverance received But as that truly Reverend and by me never to be forgotten [e] Gatak Cyn. part 1. c. 10. p. 123. Mr. Gataker whose excellent works praise him in the gates and are and will be to after ages eminent discoveries of his learning and piety hath well observed to be Monitories to God himself to speak with reverence after the manner of men as our version doth well render it to bring to remembrance viz. of God to mind him of the streights and troubles This people and awaken him to their help as the whole service and frame of the Psalmes clearly shew some [f] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Testimonium petiâ—ùs obtestatio Psal 80. vid. G tak ibid. obtestatorii not so much because the Church doth there testifie her faith in God as that she doth therein earnestly beseech and even obtest and conjure him to help and dliver them from those evils wherewith they are oppressed by that care which he was wont to take of them which now seemes to be remitted and that successe thereof which those evils which she suffered by her adversaries did seem to make void Shall I adde others which are evidently instructing [g] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eruditor Psal 32.42 44 45. cum multis aâ—iis teaching Psalmes and so are rendred in the Margin of our Bibles Psalmes giving instruction and one expresly penned [h] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad docendum Psal 60. Sect. 17. to teach 4. Let any man now shew any one thing which is in our Liturgy appointed the subject of alternate singing or which makes no difference Reading that is not perfectly of the nature of some of these Psalmes Might they so sing those Psalmes whose main scope is to confesse sin complain of enemies bewail miseries beg pardon pray for mercies awaken as it were God to hear help and save and may not we also do the like in our Hymnes and Litanies which are composed for the very same ends or shall we yet say they are repugnant to the Scripture pattern to which in these particulars they do so perfectly agree yea may we not hence also draw a justification of the lawfulnesse of that practice in Collegiate and Cathedral Churches which yet is more quarrelled at and condemned than the alternate reading or pronouncing viz. the singing of this Litany those Psalmes of this nature being no doubt sung in the Assemblies as well as the rest Sect. 18 5. Nor is this a just charge against the Litany that therein the people are the only petitioners in the far greatest part of it the Minister onely reciting the matter and making no request at all which is onely done by the people in their Good Lord deliver us and We beseech thee to hear us c. for in this choice part of the Liturgy wherein if any where else our Prayers are like those which S. Augustine mentions of the [i] Dicunter fratres in Aegypto crebras quidem hâ—bere orationis sed eas brevissimâ—s raptim quodammodo jaculatus Aug. ep 121. Egyptian Brethren as several and very short so as darts and arrowes severally sent forth with a sudd n quicknesse and lively ejaculation it is clear 1. The Minister beginneth expresly petitioning the people repeating but the same after him It is 2. evident that in the main body of it it is a prayer put up by the Minister beginning the prayer for all the particular matters with this We sinners do beseech thee to hear us O Lord God That it may please thee and so goes on in the particulars to which the people severally adde their request in the words before by the Minister dictated We beseech thee which is in effect but their Amen Neither 3. can we say that the Minister repeating the matter of the petition doth not pray or petition for to what purpose else are those particulars expressed When the Minister repeateth From all evil and mischief from sin and the rest that follow is it intended that he should repeat these words onely which without the petition would not make up any sense yea is it not intended that he with the Congregation should pray for Deliverance from them What Rubrick appoints the Good Lord deliver us to be said onely by the people yea the Minister as the mouth of the Assembly having repeated the matter of the request are not minister and people then joyntly together to send up the petition Sect. 19 By these things I hope it is sufficiently cleared That Alternate Reading or singing and the peoples bearing a greater part than silence and a bare Amen not in Psalmes and Hymns of praise onely but in prayers and deprecations also is not repugnant but perfectly agreeable to the Scripture pattern and may therefore lawfully be complied with Object If any shall yet object that though it were so in the Old Testament practice yet we find it not agreeable to the Evangelical rule Solut. Sect. 20 I have these few things to
(b) Eph. 3.20 Who is able to do exceeding abundantly above all that we can ask or think I am not able to conjecture what that should be in this Collect that should need to be altered 8. The next excepted against is Sect. 19. Coll. for the twelfth Sunday after Trinity the Collect for the twelfth Sunday after Trinity Almighty and everlasting God which art more ready to hear than we to pray and art wont to give more than we either desire or deserve Pour down upon us the abundance of thy Mercy forgiving us those things whereof our conscience is afraid and giving unto us that that our prayers dare not presume to ask through Jesus Christ c. 1. Answ Sect. 20. In this Collect the Preface is beyond dispute according to the Scriptures which magnifie the rich goodness of God Whose (c) Isa 59.1 ears are not heavy that he cannot hear yea are (d) Psa 34.15 alwayes open to the prayer of the righteous who hath promised to answer not only when (e) Isa 58.9 they cry but even (f) Isa 65.24 before they cry He will and doth even Prevent their prayers The (g) Psa 59.10 God of my mercy shall prevent me said David even (h) Psa 21.3 he preventeth us with the blessings of goodness And when we pray He gives not only more than we can deserve who are (i) Gen. 32.10 less than the least of his mercies but more than we can desire as when Solomon asked Wisdom He not only gave him that which he asked but added also Riches (k) 1 King 3.11 12 13. and honour in abundance which he asked not And he gives still exceeding above (l) Eph. 3.20 what we can ask or think 2. Sect. 21. Object But the Petitionary part is the matter questioned wherein some have said that we are taught to lye in our prayers our actions in that very Petition giving a contradiction to our words when we not only dare but do really ask what yet we say our prayers dare not presume to ask And the same exception is made to that in another (m) Fifth Collect after the Communion Collect Those things which for our unworthiness and for our blindness we cannot ask vouchsafe to give us for the worthiness of thy Son c. One answer will serve both these There are saith that devout Abbot St. Bernard three special faults in prayer Solut. Sect. 22. which hinder its success viz. (n) Est trepida est tepida est temeraria or at io-Trepida ne procedit quidem nedum ascendit Tepida procedit sed in ascensâ— lanquesâ—it deficit temeraria ascendit sed resilit nec tantum non obtinet gratiam sed meretur offensam Bern. de Temp. 43. Faintness Coldness and a Presumptuous Boldness 1. There is a Faint fearful distrustful prayer which cannot get forth of the lips much less ascend so high as heaven 2. A Cold lazy formal Prayer which comes forth fast enough but freezeth in the way for want of spirit and fervour And 3. A Bold Rash and presumptuous prayer which flieth up apace but is beaten bâ—ck again for presenting it self over boldly and saucily in the sight of God and is so far from obtaining grace or favour that it bringeth down a check or a curse So that to a prayer that must prevail with God besides that heat and fervency of heart which is a necessary ingredient to make it effectual there are these two things also especially required Humility and Faith Sect. 23 1. Humility The soul that draws nigh to God must lie low as even with the ground this is the affection that hath promise of acceptance (o) Pla. 10.17 Lord thou hearest the prayer of the Humble and again (p) Psa 7.12 He forgetteth not the cry of the Humble said David (q) Psa 138.6 The Lord is high yet hath respect to the lowly but the proud he knoweth afar off Again (r) Psa 51.17 The Sacrifices of God i. e. the most excellent Sacrifices wherein God delights are a broken and contrite heart To such as these is the Lord near (s) Psa 34.18 to save the broken heart and contrite spirit In these hearts (t) Isa 57.15 only will the High and lofty One dwell And to these alone (u) Isa 66.2 will he look with favour It is (x) Ecclus. 35.17 the Prayer of the Humble saith the son of Syrach that pierceth the clouds and will not depart till the most High shall behold to execute judgement And there are now these two considerations which the Saints of God have made use of still to keep their souls in this lowly and humble frame of spirit Sect. 24 1. The one is The Majesty and incomprehensible greatness of God infinitely transcending the highest perfections of earthly men and the vile low contemptible condition of men infinitely unworthy to stand in the presence much more to draw near the most Glorious God (y) Gen 18.27 Now saith that Patriarch Abraham I who am but (z) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cinis dust and ashes have taken upon me to speak unto my Lord. This made David cry out (a) 2 Sam. 7.18 What am I and what is my fathers house And when he considers the Greatness and Glory of God manifested in his glorious works then (b) Psa 8.4 Lord what is man c. this made the Centurion in the Gospel judge it (c) Mat 8.8 unworthy that Christ should come under his roof and (d) Luk. 7.7 himself unworthy to come into the presence of Christ Sect. 25 2. The other is the sight of sinful vileness in themselves and the abominable evils of which they are guilty This made that holy Job confess (e) Job 40.4 Behold I am vile what should I say (f) Psal 51.5 I was born in sin said that (g) 1 Sam. 13.14 Man after Gods own heart and in iniquity conceived And really if the Heavens yea the most glorious part of them (h) Job 25.5 6. the starres be not clear in Gods sight how much less is Man that is a worm and the son of man that is a worm yea (i) Job 15.14 15. how much more abominable is man that drinketh in iniquity like water to whom sin is as (k) Cui peccatuÌ„ aequè familiare est ac cibus potus Jun. in loc familiar as his meat and drink This makes a man come as the poor penitent Prodigal (l) Luk. 15.19 21. I am unworthy to be called thy Son If Elijah when God only spake to him and that not dreadfully neither but in a still small voice (m) 1 King 19.17 cast his Mantle over his face no wonder if the Saints of God who yet are conscious of abundance of vileness in themselves when they come by prayer to set themselves in the (n) Eccl. 5.1 2. Psal 42.2 special presence
Hom. 3 4 5 6 8 27 28 29 31 c. Et Conc. 3. de lazar Hom. 2. 5. in Math. Hom. 10. in Joan Hom. 5. 6. ad Pop. Ant. Hom. 9. in Ep. ad Coloss Aug. in Joh. Tract 9.16 21 29 35 37 50. De verb. Dom. in Evang. serm 15. De verb. Apost Ser. 5 6. Possidon in vitâ Aug. cap. 21 c. Orig. Hom. 6. in Levit. Concil Carth. 4. Can. 2. Concil Antioch Can. 17 18. Concil Tolet. 3. Can. 7. Concil Mogun Can. 25 c. Ball hath well observed and gathered together very many Testimonies of Antiquity to prove it The abetters maintainers and in part devisers of stinted Liturgies have been and for ever will be Renowned in the Church of God for their constant continual and unwearied pains and industry in preaching the Gospel It is a thing not oriously known and confessed that Cyprian Ambrose Chrysostom and Augustine did all of them allow and approve Some of them devise stinted Forms of Liturgies And yet who almost for diligence and labour in teaching the people in the wayes of salvation to be compared to them Of their learning and zeal it is needless to say any thing for three of them there is plentiful Testimony that they preached every day in the week and year at least once or twice without fail Ye have heard yesterday ye shall hear to morrow is common in their Tractates and Homilies Augustine even to the extremity of his sickness preached the Word of God in his Church chearfully and boldly with a sound mind and without intermission at all The like diligence is noted in others who lived before and about those Times in all which a stinted Liturgy was in use Considering then I say this practice of the Ancients the use of a Liturgy can be no Argument of and considering the strict injunctions of Councels for Sedulity in preaching exhorting instructing the people even when they required also the use of a Liturgy this can be no plea for or means to make an idle Ministry 3. Sect. 7 But indeed it is Conscience of the Duty that lieth upon us to conform to the Laws that oblige us and really and cordially to consult the benefit and edification of the people under our charge that doth engage us the use of this established Form wherein there being nothing sinful to be complied with no part of it evil or unlawful in it self certainly it cannot become unlawful by being commanded for what is lawful to be done without a command cannot be made sinful by a command unless obedience it self should be made a sin and nothing in this matter should be sinful but to obey Authority And I judge that to those who understand the nature of a Law and the obligation it hath upon Conscience that which before was only lawful now having the Fiat from Authority becomes a Duty CHAP. XI The People exhorted to Charity and Obedience and attendance of the Publick Prayers of the Church Sect. 1 WE have seen what may engage Ministers to the use of this Book of Common Prayer let it not be accounted impertinent if I now adde a few words to the People For in deed the greatest noise in the world is made by the Popular clamour and those are readiest to except against this Book who neither understand where it is faulty nor are able to judge nor have ever seriously considered the Form the Matter Necessity or Conveniency and Expediency of it It is from such peoples mouths that those Vollies of reproaches and blackest slanders of Vngodly Superstitious men Idle and Idol Shepherds Dumb dogs c. are poured forth upon those Ministers who conscientiously conform to the use of this Liturgy though they are otherwise as Holy Humble and Charitable in their lives as able learned faithful and painful diligent Preachers as any They are such people who frowardly forsake their own Pastors though never so able only because of the Liturgy and run after those only who use it not or when they have not opportunity to hear from any other either wholly forsake the assemblies for the Liturgies sake or else will not present themselves there till the time of this service be past Too many thus forsaking their own mercies because they are not dispensed their own way and I do heartily wish it be not in some at least to follow after lying vanities as these two are by the (a) Jonas 2 8. Prophet joyned together I appeal to the Consciences of all that fear God in the Land whether these Sallies of intemperance these virulent violences of unruly tongues these dividing carriages can be judged or rationally deemed the fruits of a gracious heart or that temper of spirit which the Gospel requireth or agreeable to those wayes of peace and piety that Purity and Unity which our Lord Jesus hath so expressly engaged all his Disciples to walk in Sect. 2 Let me seriously intreat them to remember that these carriages as they are contrary to the wayes of the Gospel so are they also to the sentiments even of the sober old Non-conformists who have both ordinarily used this Book themselves in the Publick Administrations maintaining still Peace and Unity with those of a different judgment and as (b) See above chap. 10. before was shewen condemned as the voluntary Separation upon pretence of faults in the Liturgy of people from the Publick assemblies so their negligent frequenting of these Publick Prayers And really to a considering Christian the same arguments which do engage us to use this Form should have a force and efficacy upon the spirits of the people to these three effects 1. Sect. 3 To engage them to charity in their opinions and censures of us Let none be so wicked as to call so uncharitable as to judge all those men Vngodly Formal Superstitious c. who conform themselves to the established Lawes in the publick worship when they have such obligations upon their consciences even from God to do so and their hearts may be as without doubt many are and it is only their own fault if they be not lifted up to God in these offices with holy zeal and fervency with a lively Faith and Hope in true Contrition and brokennesse of spirit with enflamed affections and with as much devotion as any else in any other way of worship whatsoever The miscarriages of some particular persons must not lay an aspersion or reproach upon that service which they and all others are obliged to use any more than as great personal miscarriages of some of another perswasion can prove the sinfulnesse of their perswasions (c) Mat. 18.7 Luke 17.1 2 Cor. 11.9 Scandals will arise and all sides will afford matter enough such is the corruption of men in this world yet indeed no scandal is like to that of sideing (d) 1 Cor. 3.3 4. 16.1 v. 12 13. making parties and factions in the Church one saith I am of this way another I am of
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
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