given to these Rites and Ceremonies by Learned men are these Retinacula Adminicula Incitamenta Ornamenta They call them the hold-fast the helps the Incitements and Ornaments of Religion and Piety These were the Traditions mentioned by the Apostle 1 Cor. 11. 2. Precepts left by Christ to the wisdom of the Governours and Presidents of his Church pertaining to good Order and Decency There were many of this kind saith Grotius of no great moment to Piety but therein 't was fit and profitable that something should be setled in common lest a different use and custom should blemish the Church beget disputes and as it often happens of disputes and Schismes So that these Rites are like the Leades in a Glass-window not design'd to let in Light but to hold the Quarries of Glass together to keep the Window tite and strong and make it the more serviceable to keep out storms and cold That these things in the esteem of the Church stand upon even ground with such things as are certainly Divine is so great an untruth that a modest man would blush at it They have not the same Author not the same end nor the same necessity nor the same obligation 1. They have not the same Author Divine things have God for their only Author but for these Ecclesiastical Rites and Ceremonies they ow their Original either to the customes of several places as standing in sign of Reverence Judg. 3. 20. Eglon stood up when Ehud told him he had a message to him from God When the word of God was mentioned Eglon gave honour to it by rising up saith Pet. Martyr And he says it is to be believed that it was the custom of those Countries at that time Or else 2. They derived their Original from the Authority of Superiors as 1 Cor. 11. 2. 34. and Tit. 1. 5. and the Practice of their institutions in process of time become customs too 1 Cor. 11. 16. Upon these words The rest will I set in order when I come St. Austin saith that Christ commanded no-nothing in these matters but left them to the ordering of the Apostles with whom he entrusted the disposal of the Churches c. Read the Epistle at large Or 3. The Rites and Ceremonies may take their rise from the Devotion of Pious Persons as the Practice of the Publican and Mary Magdalen Luke 7. 38. c. 18. 13. 2. As they have not the same Author so they have not the same End The end of Divine institutions is internal Grace and Sanctification This is said to be the end of Christ's Dispensation to his Church That he might Sanctify and cleanse it with the washing of Water by the word Eph. 5. 26. But the end of these Ecclesiastical Rites Ceremonies is not to confer Grace but to preserve good Order and Decorum to procure reverence and as objects fit for that purpose to help Devotion 3. They have not the same necessity For as touching Divine things an absolute necessity is laid upon us to observe them and it may be a double necessity Praecepti Medii not only because they are under command but also because they may be means without which salvation is not to be had But for Ecclesiastical Rites the necessity is not absolute they may be changed they may be abolished and we may be saved without them and that they do not stand upon equal ground the Church professeth in her Articles and this is clear upon an other account For Lastly There is a great difference in their Obligation Divine Commands and Institutions do bind the Conscience immediately and of themselves under peril of Eternal Death Ecclesiastical Rites doe not so And where there is no breach of Charity and that is where there is no contempt of Authority or Scandal to our Neighbour the Omission does not wound the Conscience nor incur the guilt of deadly sin as the Reverend and Learned Davenant has determined But perhaps there lies a Fallacy in the expression for to stand upon even ground does not always argue an equality 'T is said Exod. 14. 31. The People believed God and his Servant Moses Likewise 't is commanded Prov. 24. 21. My Son fear thou the Lord and the King There God and Moses may seem to stand upon even ground in the term Believed and here the Lord and the King stand upon even ground in the term Fear yet he were little less than a mad man that should conclude from hence that God and Moses or the Lord and the King are of equal consideration when notwithstanding the difference between them is no less then infinite We read in the book of Josuah of an unlucky jealousy which did arise in the heads of some of the Tribes of Israel against their Brethren and this begat a Dissent and that Dissent had ended in a Fatal and deadly Breach if it had not been made up by interposing the Innocent Parties Protestation The Two Tribes and half when they left the Camp of Israel in their return to their own Inheritance they built an Altar for Memorial and a Testimony Hereupon their Brethren lookt upon them as Apostates and Idolaters and took up Armes as they imagined to avenge God's quarrel When the Children of Ruben and God and those of Manasseh had heard by their Legates of their preparation for War and their bitter expostulation they calmly made their Defence The Lord God of God's knoweth and Israel shall know our Innocency If we have built this Altar in Rebellion or for Sacrifice to turn from the Lord let the Lord himself require it but we have done this only to intitle our selves and our Posterity to a share in God's Publick and Solemn Worship and to an Interest in his Tabernacle and Altar When the Priest and Princes of the Congregation had heard their Apology they were well pleased and declared their hearty satisfaction This day we perceive that the Lord is among us and they blessed God and all was concluded in a happy Peace Calvin reflecting upon Phinehas and the Ten Princes which were with him he commends the temper of their zeal that they did not insist upon the prejudice which they had conceived against their Brethren but admitted their excuse with kindness and alacrity For there are many saith he if they take offence no Apology can be calm them but they will always be finding out something unjustly to carp at rather then yeild to reason 'T is Lavaters complaint in treating of this story Hodiè reperies Magnos Theologos qui tam sunt importuni praecipites ut nondum auditis aut lectis aliorum argumentis statim responsiones fabricent in lucem emittant We see great Divines at this day who are so importune and precipitant that before ever they have considered or read the Arguments of other men they are busy at framing Answers and sending them abroad in publick But both Parties ought to be
Rule a just Authority and a due Appointment The Order must first be duely made and then carefully observed 1. For this cause left I thee in Crete saith St. Paul to Titus that thou shouldst set in order the things that are wanting The foundations were laid and the men instructed in all the Articles which concern'd the sum of Salvation what concern'd the Government the Order and Decorum of the Church These things were yet wanting and great care was to be taken lest these Cretians should forget the Truth they had been taught or suffer themselves to be drawn from it by perverse and wicked Teachers Therefore to supply what was requisite to the Conservation external Discipline and Ornament of the Church of Crete Titus was left there and impower'd by the Great Apostle Such Orders we find made among the Corinthians 1 Cor. 7. 11. 14. 16. and among the Colossians Col. 2. 5. And when such Orders were made the Apostle was very strict to have them observed 2 Thess. 3. 11 14. Let all things be done decently and according to order 1 Cor. 14. ult He had scattered some Notions about Rites aud Ceremonies in the former part of his Epistle but here he collects all into one short sum He does establish an Order to avoid Confusion and preserve a Decorum in God's publick Worship and Service and this Mr. Calvin makes the Rule Ad quam omnia quae ad externam politiam spectant exigere Convenit which is to measure all things that belong to the outward Polity and administration of the Church The Power to Decree and make such Orders is lodged in the hands of such as are in Authority The Bishops who are called Stewards and Rulers who have the Keys of Christ's Kingdom intrusted to them A power of Jurisdiction both Directive and Coercive This power we find exercised by single persons and persons Convened in Councils whose Authority is of greater extent and veneration The rest will I set in order when I come saith St. Paul 1 Cor. 11. ult from whence Grotius does very well infer that the Apostles had Right and Authority to appoint such things as served for Good Order the Liturgy of the Church and the Ministery about Holy things Haec est Origo Canonum qui dicuntur Apostolici Here saith he is the Original of those Canons which are called the Apostles which tho' not all written yet were brought into use by them And we see St. Paul invested Titus with the like Power For this cause left I thee in Crete that thou shouldst set in order the things that are wanting This charge the Apostle gives that no man might think Titus undertook any thing of his own head or the desire of vain glory but according to the mind and at the command of the Apostle saith Crocius But it may be objected That the Apostles and Apostolick men were inspired of the Holy Ghost and did act by Revelation To this I answer If they had done all by immediate Inspiration there had been no need of Ocular Inspection But St. Paul did not only receive Information touching the state of particular Churches but he comes to see their temper and observe their wants and what will be most convenient for their present Condition before he offers to establish Orders to regulate their practice 1 Cor. 11. the last The rest will I set in order when I come But if he had made Orders by Revelation he might have done it at a distance That the Apostles and Revelations is out of question And that they took pains to search the Scriptures and had been instructed in them by Christ himself cannot be denied 'T is certain also That after such instruction and search of Scriptures as wise men they knew how to use their Reason better than others of their quality Hereupon when they Taught being endued with more than a vulgar stock of Grace and Divine assistance they propounded not only those Revelations which they had received but also whatever they had attain'd to under the Discipline of Christ and by a continual search of Scripture and the Prudent use of Reason And so in a different respect they may be call'd Prophets and Divine Doctors That Title was due to them as they had their Prophetical Revelations This as they confirm'd their Doctrine after an infallible manner both by a Divine assistance above the vulgar rate and by holy Scripture and their own Reason But that St. Paul did not order all things by immediate Inspiration is evident from his own Text 1 Cor. 7. 25 And herein Mr. Calvin makes him an example of a faithful Teacher Fidelis hîc veracem Significat qui non tantum pio zelo agit quod agit sed etiam Scientiâ praeditus est purè fideliter doceat such a one as is a Man of Truth who acts not only out of a pious Zeal but out of a pure and stedfast Knowledge Neque enim in doctore sufficit bonus animus nisi adfit prudentia veri cognitio For a good meaning is not sufficient in a Teacher unless he be endued with Wisdom and the knowledge of the Truth It will be a very hard matter to prove that Titus who had Authority to make Orders in the Church did act by inspiration The whole Epistle which St. Paul wrote to him being a kind of Ritual or System of Canons for his direction in the management of his Episcopal Office speaks otherwise And yet if we speak of a more general assistance of the Holy Ghost I doubt not but the Bishops and Prelates of the Church when they weigh and establish their Decrees and Canons according to the Rule of God's Word have a fair Title to it from the Promise of our Saviour Mat. 28. 20 Loe I am with you always to the end of the world This Power is essential to the Church and inherent in the Governours thereof who did exercise the same when there was never a Christian Magistrate in the world 'T is true God was pleased to supply the want of such Civil Administrations by a miraculous assistance for such as were delivered up unto Satan by the Censures of the Church He had Power grievously to afflict them and many times did torment them bodily How long this miraculous assistance lasted or whether it be in any measure in the Greek Church now under Persecution as some affirm I shall not take upon me to determine But this I am sure of Christ did not intend to leave his Church always exposed and like an Orphan for he has promised her Thou shalt suck the breast of Kings Isa. 60. 16. that is v. 10. Kings shall minister unto thee And to the same purpose Isa. 49. 23. Kings shall be thy nursing Fathers and their Queens thy nursing Mothers which signifies saith Mr. Calvin their Ministery and obsequiousness to
protect and succour the Church of God Vnde observandum est c. Whence we may observe saith he That besides the common Profession of the Faith there is required of Princes something more because God gives them Power and Authority to Protect the Church and to advance God's Glory This indeed concerns all Men but for Kings the greater their Power is the more they are obliged to lay out themselves for the Interest of the Church and the more carefully to regard it Vnde Videmus saith He quà m alieni sunt à regno Christi c. Hence we may see how repugnant they are to the Kingdom of Christ who would take away the Authority and Power of Kings in Church affairs that they may transfer it upon themselves But here we are to observe that the Power of Kings in Ecclesiastical matters is not Privative but Cumulative not design'd or intended by Almighty God to infringe or weaken the Authority of the Church but to fortifie and assist it To this purpose the Professors of Leyden tell us it is the Duty of the Prince or Magistrate to settle the Worship of God according to his Ordinance by the Ecclesiastical Ministery and when it is setled to preserve it intire and pure per judicia Ecclesiastica and when corrupt or depraved to reform it by the advice and judgment of Ecclesiastical Officers and as much as in him lyes to prevent and suppress all Seducers and false Teachers that would hinder the practice and progress of true Religion In hoc enim reges sicut eis divinitùs praecipitur Deo serviunt in quantum reges sunt si in suo regno bona jubeant mala prohibeant non solum quae pertinent ad humanam Societatem verumetiam quae ad divinam Religionem Herein Kings serve God according to his Command when they enjoyn what is good and forbid what is evil not only in things relating to Humane Society but in Matters of Religion And this is all the accompt needful to be given to that inquiry what we mean by the Church in this Article That the Church hath a Power to decree and settle Rites and Ceremonies to support her own Government and Administrations and to promote the publick and solemn Worship of God may be proved irrefragably out of the premisses 1. What things are needful or expedient to be decreed appointed and settled in the Church to support her Government and Administrations and to promote God's publick and solemn Worship those things the Church hath a Power to appoint decree and settle otherwise Christ hath not been faithful in his House is deficient in things expedient and necessary and has not provided for the well-ordering of his Church and Kingdom But some Rites and Ceremonies are expedient and needful to be decreed and settled in the Church to support her Government and Administrations and to promote God's publick and solemn Worship This has been proved already by Reason and Authority in the former part of this Disquisition I shall add but one or two Authorities more the first shall be Mr. Calvin's who delivers himself fully in the point Hoc primum habeamus saith He Let us lay down this for a Rule That if in every Society of Men we see some government necessary to preserve the common Peace and Concord if in the performance of all Matters some rite or other is in force which it concerns the publick honesty and humanity it self not to reject that is more especially to be observed in the Churches of God which being best supported by the well-composed Constitution of all things therein administred when they are without Concord they fall to nothing wherefore if we regard the safety of the Church we must take care of St. Paul's Injunction that all things be done decently and according to order and appointment But seeing there is such diversity in mens manners so great variety in their Minds such opposition in their Wits and Judgments No Government can be firm and stedfast unless it be establisht by certain Laws Nec sine statâ quadam formâ servari ritus quispiam potest Nor can any Rite be preserved without some set Form Huc ergo quae conducunt leges tantum abest ut damnemus ut his ablatis dissolvi suis nervis Ecclesias totasque deformari ac dissipari contendamus Such Laws therefore and Decrees as tend to this effect we are so far saith he from condemning that if these be taken away we may avouch that the Nerves and Sinews of the Churches are dissolved and that they are all deform'd and shattered to pieces Thus Mr. Calvin and we find it by sad experience whereupon Whitaker does acknowledge Habuit Ecclesia semper authoritatem leges ecclesiasticas condendi sanciendi easque aliis imperandi ac eos puniendi qui non observarent The Church had always a Power and Authority to make Ecclesiastical Laws and to establish them to injoyn them to others and to punish such as would not observe them 2. That Power which hath peculiar Officers assigned and special Rules prescribed to direct the exercise of it in the Church That Power is invested in the Church otherwise that assignation of Persons and Prescription of Rules would be nugatory trifling and to no purpose But to direct the exercise of appointing and settling Rites and Ceremonies in the Church peculiar Officers are assigned and special rules prescribed Of the Officers assign'd to exercise this Power in the Church we have said enough already and of the Rules prescribed I shall add no more than what is said by one or two Protestant Writers upon that Text Let all things be done decently and according to order Hinc colligere promptum est saith Mr. Calvin from hence we may gather That those Ecclesiastical Laws which concern Discipline and Order are Pious and not to be accounted humane Traditions because they are grounded upon this General Command and have a clear approbation as out of the mouth of Christ himself My next Authority shall be out of David Dickson a Scotchman and a Presbyterian He reckons it the seventh Precept touching Good Order Vt decorum observetur in personis ad publicum Conventum Ecclesiae accedentibus in rebus ad publicum cultum necessariis ut omnia cum gravitate modestia sine Superstitione sordibus peragantur partes Cultus Divini inter se ita Ordinentur temporibus suis disponantur ut Dei gloriae aedificationi Ecclesiae inserviant Maximè That a Decorum be observed of all Persons that come to the Assemblies of the Church and in all things allyed to the Publick Worship that all things be performed with Modesty and Gravity without Superstition and a Clownish sordidness and that all the parts of Divine Worship be so ordered among themselves and so disposed to their proper times that they may be inservient as much as is possible to the Glory of God
to be done But as Calixtus and Malcolm have observ'd to give you the sence of them both in the words of the last Necessitas illa non fuit absoluta That Necessity was not absolute but ought to be referred to the condition of the time that there might be the nearer approach and better agreement in their course of life between the Jews and Gentiles Those things were necessary to be decreed respectively to the general Rules of Order and Expedience to take off the aversion of the Jews and to prevent the obduration of the Gentiles and to promote their Coalition into one Body their Association into one Communion in the Church of Christ. Brockman says roundly Quod in se est liberum Propter publicum Ecclesiae Decretum servari debet ut necessarium non necessitate simplici absolutâ sed necessitate Ordinis decori teste Dei spiritu Act 15. 28. That which is free in it self upon the account of the Churche's Decree ought to be observed as a thing necessary not by a simple and absolute necessity but by a necessity of Order and Decorum and he alleadgeth that very Text for it Act. 15. 28. Nothing therefore can be more evident than that our Liberty is restrained both by positive Laws and a standing Authority I shall add yet further That the Apostle did never set up any Liberty against Authority never intended to subject Authority to the designs of false Apostles or the pretences of the Spirit or a tender Conscience He gave this charge Rom. 13. 4. Let every soul be subject to the higher Powers and having the mind of Christ as he Professes he could not forget that decretory Sentence He that will not hear the Church let him be unto thee as a Heathen and a Publican He was sometimes very indulgent out of his great Zeal to gain all that were or might be tractable but when he observed a Faction came in as Spies to find out their Christian Liberty in order to intangle them in a new yoak of Bondage he opposed it with an inflexible stoutness by his Apostolical Authority Again when he saw others put a restraint upon the use of things indifferent for fear of Sin or of offending God or on pretence of Religion He severely checkt them as Superstitious Col. 2. 20. Touch not tast not handle not Whatever Faction was in vogue he ever interposed his Authòrity to quench it When Christian Liberty was invaded upon the account of necessity in order to Justification and Salvation He commands them to stand fast in their Christian Liberty but then lest they should grow high and insolent sleight the Examples of their worthy Presidents and withstand the Laws of a just Authority He refers them to their spiritual Guides and injoyns them to follow their Faith and Practice Hebr. 13. 7 17. Phil. 4. 9. Nor is this all He asserts his Authority at a higher rate than this He tells them he has Power enough in a readiness to avenge all disobedience and to encounter such as were puffed up against his Clemency which makes him put it to their Deliberation what Method of Discipline He should use among them What will you shall I come unto you with a rod or in love or in the spirit of meekness 1 Cor. 4. last And if they will urge him to it if he must use the Rod He tells them he will not spare He will use sharpness according to the Power the Lord had given him to Edification and not unto Destruction 2 Cor. 13. 10. By excusing himself from this severity He makes his threatning the more formidable saith Oecumenius The Power of inflicting Censures he ascribes to Christ and tho' this Power may by accident be destructive to the Flesh yet it is certainly design'd for the benefit of the Church Nam punire peccantes aedificatio Ecclesiae est the Punishment of Offenders is the Edification of the Church while by the Punishment of such others are rendred more stedfast and more approved says the same Author when he made any Ordinances he did expect a due observation of them Now I praise you brethren that you remember me in all things and keep the Traditions or the Ordinances as I delivered them unto you 1 Cor. 11. 2. And 't is observed These Traditions were not Dogmatical but Ritual and about things indifferent nor yet were they Perpetual but Temporary as Sclater notes And when his Ordinances of this nature were neglected or despised He could express himself like a Son of Thunder Witness what he writes upon this Argument 1 Cor. 14. 37 38. and he appeals to such as pretended to the Spirit and to the gift of Prophecy If any man think himself to be a Prophet or Spiritual let him acknowledge that the things which I write unto you are the Commandment of the Lord. But if any man be ignorant let him be ignorant The Apostle does here anticipate the prejudice of proud men saith Sclater who had it in their hearts to object thus Seeing we are spiritual we are able enough surely to judge of these things so that you shall not need to interpose your opinion There were a sort of high-minded men who thought themselves above the Apostles teaching and the only Wise men of all the Church and therefore they prefer'd themseves above all others and here the Apostle does repress their Supercilious arrogance saith Aretius Dickson calls them Sciolists for all their pretended Gifts and tells us the Apostle does here contemn their affected ignorance and a Precept being now given to the Governours of the Church that they should acknowledge these Commands to be Divine He remits these ignorant Contemners of them to the Moderators of Discipline that 's the Phrase it seems among the Scotish Presbyterians to be dealt withal according to the Rule and Judgment of the Apostle In settling these Rules and Orders the Apostle seems to say I have done my duty if any man will yet continue obstinate and will not understand his own Let him affect his ignorance at his own peril Nam spreta Authoritas Apostolica Deum habet vindicem saith Grotius for when the Apostolical Authority is despised God is the avenger of it Atque ita contentiosis qui acquiescere nesciunt nullum finem disputandi faciunt froenum injicit saith Calixtus And thus he casts a Bridle upon the Contentious who know not how to acquiesce or make an end of their disputing By all this it is evident That the Apostle never set up any Christian Liberty against a just Authority never intended to subject Authority to the designs of false Apostles or Pretenders to the Spirit what he hath delivered in favour of weak Christians we shall consider anon In the mean while and in order to that it may be worth our inquiry why the great Apostle should vary so much in his way of handling the same Argument Of Circumcision and other Ceremonies it is observable
respondeant Paulo qui nobis hodie imaginariam quandam fidem fastuosè jactant quae secreto cordis Contenta Confessione or is veluti re supervacaneâ inani supersedeat Nimis enim Nugatorium est asserere ignem esse ubi Nihil sit Flammae neque Caloris Let them consider what they can Answer to St. Paul who at this time do proudly boast of a certain imaginary Faith which being conteined secretly in the heart Supersedes Confession and all good works as vain and needless things For it is too grosly Nugatory and trifling to affirm there is a fire there where there is neither heat nor flame In the Doctrine of Justification let these Dissenters take Faith in the general Gospel-sense or in the sense now mentioned from Dr. Owen and there will be no Dispute much less Offence about this Article But there are very Learned men who return this Objection upon at least some of these Dissenters who overthrowing the remission of sins do utterly demolish as our Author words it the Article of Justification as well by Faith as by Works and the necessity of New obedience For if the satisfaction and death of Christ were suffered and made in our stead and formally made ours they do certainly expiate all our sins and free us from all guilt as well of Omission as of Commission And upon this account being made not only innocent as free from all Commissions but also actually just as omitting no part of our bounden duty we have no need of Pardon or Remission because here remains no sin to be remitted And then we have Christ's Obedience and Merits for a surplusage and consequently have no need of Repentance or New obedience but a fair title to eternal life upon Christ's account without them So that this Authors Argument turns clearly upon themselves For they who take away the necessity of remission of sins do demolish the Article of Justification But these Dissenters or a Sect of them do take away the necessity of remission therefore they do demolish the Article of Justification which consists in remission Rom. 3. 7 8. Eph. 4 ult Colos. 1. 14. We appeal therefore to all Protestant Churches to judge how well they provide for their safety by departing from our Communion Yet depart they will and as this their Advocate saith when they are once out they will advise upon another Church not which is tolerable but which is most elegible and in all things nearest the word But suppose you mistake the word 'T is possible men may think themselves nearest when indeed they are furthest off from it for you dare not pretend to be infallible 'T is Calvin 's Observation Tanta est ferè in omnibus Morositas There is among men such Morosity Envy contempt of others and such an immoderate esteem of themselves that were it lawful every man would erect a Church to himself because he finds in his own disposition some difficulty to accommodate himself to the Manners of others Some thought themselves as near the Mark certainly as these Dissenters so near that they took upon them to controul the Orders about matters of Indifferency and Decorum of the great Apostle and t is worth our Observation to take notice how severely he checks them for it 1 Cor. 14. 36. What Came the word of God out from you Or came it unto you only Objurgatio asperior Calvin calls it a sharp objurgation or chiding but no more than what was needfull to abate and blunt the pride of those Corinthians who studying nothing but themselves would defer or allow nothing to the primary Churches from whom they had received the Gospel But carried themselves saith D. Dicson as if they had been the only Christians in the World to whom the Apostles had been sent and to whom alone it did belong to judge of matters of Order and Decency in the Church The Apostle therefore does justly expostulate with them Are you the prime and only Christians No you are not there are other Churches besides yours and of more Antiquity It is not meet therefore that you should despise them their Customs and practice to do all things according to your own Way Mode and Arbitrement Thus the Learnud Calixtus To separate from any Church of an Apostolical Constitution which cannot be justly charged with Heresy Idolatry or the practice of any deadly sin with allowance or without controul as from a body full of Wens and Vlcers to the great scandal of many of that Communion is undoubtedly Schism For the Church and such a Church is undoubtedly the Spouse of Christ Who gave himself for it that he might sanctify and clense it with the washing of water by the word That he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it might be holy and without blemish This is the end of Christ's dispensation tho not accomplisht to perfection till she comes to Heaven The mean while if she be chaste and loyal he does embrace and cherish her not give her a bill of divorce for little faults and curable infirmities no more must we Mr. Baxter himself could once tell the World I confess I have no great zeal to confine the Church to the party that I best like nor to shut Christ out of all other Societies and coop him up to the Congregations of those few that say to all the rest of the Church Stand by we are more holy than you He therefore that separates from such an Orthodox Church out of a real intent to be take himself to another which he thinks more pure he ought to be very sure that it is so and not to stand in need to advise about it whether it be or no and he ought also to observe these two rules 1. That he do not profess a total separation from it much less to do it with reproach as if it were not a Member of Christ's Body for that will defame the Spouse of Christ of whose honour and safety Christ is very tender and jealous 2. That he does it so as may give no scandal to those truly pious tho but weak ones of that Communion which he deserts Solius enim puritatis Majoris amor tanti fieri non debet quanti unius fratris infirmi Scandalum atque Offensio For the love only of greater Purity ought not to be so much regarded as the scandal and offence of one such weak Brother when by such a breach of concord he gives scandal also to his Superiors and by that means may hinder that Reformation which in due time if need were his sober carriage and example might promote in that Communion Hereupon the Apostle exhorts Heb. 10. 24 25. Let us consider one another to whet and provoke unto love and to good works Not forsaking the assembling our selves together but exhorting one another He that forsakes the Church whether it be out of
of the Church To me it is incredible that Almighty God should appoint an Order of men to be the Guides of Souls and the Stewards of his Divine Mysteries and the means to bring them to Eternal bliss and yet not intrust them with sufficient Power for the due and worthy Administration of that Office 'T is the great charge laid upon Bishops to feed the flock of Christ Act. 20. 28. And in Scripture-sense this is to be done not only by Preaching the Gospel but also by wholsome Laws and Discipline Some means they must have to accomplish this end which can be no other then a Legislative Power And this is evident from Matt. 16. 19. What ever ye bind on Earth c. Which is understood not only of Absolution but of Excommunication and inflicting Censures And in those words of the Synod Act. 15. 28. It seemed good to the Holy Ghost and to us to lay upon you no other burden than these necessary things Hence it is manifest that the Apostles imposed a Law upon Believers which they were obliged to observe else they would never have called those things necessary and a burden And why did our blessed Lord establish Superiority and Subordination in his Church some Persons to Govern and others to Obey but to keep good Order and prevent Confusion and this is no less needful in ours then it was in the Apostles times This Power therefore is to be continued in the Church to the Worlds end Matthew 28. For a full and clear Demonstration hereof These several particulars have been proved in some other Papers 1. That Christ and his Apostles intended Vnity and to obtain and preserve that Vnity They enjoyn'd Order and Vniformity in Churches 2. That the Apostles at their first preaching of the Gospel did not presently establish that Order which the state of the Church did afterwards require 3. That the Apostles expected such a settlement should be made by such as were entrusted with the Government of the Church 4. That they gave certain general Rules or Canons to direct the Governours of the Church in making such establishmenrs 5. That they left it to the Judgment and prudence of Church-Governours to determine the particulars to be established in such cases Now let us lay these Principles together 1. That the solemn Worship and Service of God cannot be performed without some Rites and Ceremonies as was observed above from Zanchy Rungius and others 2. That these Rites and Ceremonies are to be observed according to the Rules of Decency and Order And 3. That these Rules are to be adjudged and determined by such as are invested with Authority to that effect From hence it will follow unavoidably that all Subjects and Members of the Church are obliged to obey such Laws and Establishments For 't is most certain where some are impower'd to Command others are injoyned to obey else the Power given to Superiors were Nugatory and given to no effect Whereas they mention New Terms of Communion I confess the word New to my self is somewhat scandalous I am no lover of Innovations in Religion tho the Addition of Collects and Forms of Prayer upon emergent occasions is both frequent and very usefull and alterations are allowable too when the change is of importance and does not argue Levity or give scandal As to Terms of Communion the expression may be equivocal For my part I would have nothing establisht in the Church of God but what has at least general Rules and Directions in Holy Scripture and a just Authority to warrant it And this has been very carefully observed in all the Rites and Ceremonies establisht in this Church of England For any man to imagine that these things make a new worship is a very great mistake Any thing added to Divine Institutions as essential or substantial and simply necessary does change the worship saith Zanchy and makes it another But what are added yet only as things indifferent Propter Ordinem Propter Decorum ad edificationem ea substantiam Sacramentorum eòque cultum non Mutârunt Such things added for Order for Decency and to edification they change not the substance of the Sacraments for example nor the nature of the worship Now if I understand what he means by his Terms of Communion I argue thus She that has a Power to appoint Rites and Ceremonies for edification Decency and Order she hath a Power to impose Terms of Communion But the Church has a Power to appoint Rites and Ceremonies for edification Decency and Order Therefore the Church hath Power to impose Terms of Communion Besides the Proofs already produced is not this evident in the Practice of all Churches Are the Terms of Communion numerically the same in the Greek and Latin Churches If we look into the constitution of the several Protestant Churches shall we not find variety of Customs Rites and Ceremonies among them This Discord we cannot but observe in the Harmony of Confessions whether we examine Cambridge Edition of 1586. or Geneva Edition 1654 and the Church of England declares her self in these words We think it conveient that every Countrey should use such Ceremonies as they shall think best to the setting forth of God's honour and glory and to the reducing of the People to a most perfect and godly living without Error or Superstition Are the Terms of Communion the same among the Lutherans and Calvinists The Lutherans reckon these things in the Catalogue of things indifferent 1. To place Historical Images or pictures in the Church for Ornament and Commonefaction 2. To use Stone-tables which they commonly call Altars in the Administration of the Lords Supper 3. To adapt a peculiar kind of Garment to the Minister in his publick administration of the holy Office 4. In the Administration of the Eucharist either to break and divide little Cakes or Wafers or else to make use of single small ones fit for distribution 5. In Baptism to use the Lessons of exorcismes and the sign of the Cross. 6. To sing the Sacred Hymns either in the German or Latin tongue with the voice or Musical Instruments Haec Similia c. These and such like things they who teach that they are simply necessary to be reteined or necessarily to be abolished they do offer violence to Christian liberty on both sides and are to be avoided as False-teachers desirous to inthrall us in the Yoake of humane Traditions Notwithstanding this their Declaration we cannot be admitted to their Communion unless we submit to the Terms of their establishment And is not the case the same among the Presbyterians Why were the Directory the Ordinance for Ordination of Ministers the form of Church-government for England and Ireland Their Confession of Faith and their advise for Catechisms were not all these designes to be imposed as Terms of Commmunion And I am sure they were new ones never heard of in the World till the years 1645.
that we ought to render him his due that is both External and Internal worship And the Learned Zanchy resolves Substantia legis Ceremonialis est perpetua That the substance of the Ceremonial Law is perpetual Natural Religion does Dictate something and where there is equity and a parity of Reason and a due Analogy for it we may take some directions from the Levitical Law as the very Learned and Judicious Sanderson observes Our blessed Saviour reteined many Ceremonies and Usances of that Carnal Commandment as Imposition of hands and both the Sacraments And from whence did the Apostle take the hint to injoyn the Women to wear a Vail and keep silence in the Church but from the Custom among the Jews And how does he establish Maintenance for the Evangelical Ministry but upon this bottom 1 Tim. 5. 18. 1 Cor. 9. 13 14. Sanciens Leges Vet. Test. Conformes establishing Law conformable to those of the Old Testament saith Theophylact. And perhaps this Analogy may be a fair ground for the strict observation of the Lord's day of Fasts and Festivals provided they do not typically respect things to come as those of the Law did but reflect upon what is past and fix us upon present Duty The Apostle did not always pretend to inspiration in such matters but used Christian Prudence yet not without a divine assistance and made Inferences out of Generals yet strictly observing such general Rules he concludes that the Particulars were the Commandments of God 1 Cor. 14. 37 40. The Learned Mede observes That it is a Synechdoche proper to the Decalogue Vt ex una specie intelligeremus omnes ejusdem generis Species unâ rerum Sacrarum specie omnes Omnino res sacras that from one Species we are to understand all of the same kind Quaedam sunt dicuntur in Scripturis saith Dr. Sclater out of Nazianzen quaedam verò sunt in Scripturis tametsi non dicuntur And 3. Rules are laid down by that learned Dr. First 1. Where Generals are delivered there are all Particulars comprised in those Generals intentionally delivered because Generals comprehend their Particulars 2. Where Principles and Causes are delivered their effects are also intended as being virtually conteined in their Principles 3. Where one equal is taught all of like reason is taught quia Parium Par ratio and where is Par ratio there is Par lex Where is like Reason there is like Law So take Contents of Scripture saith he no instance of any Point of necessary or but convenient Faith and Practice can be given but what is delivered in the written word Thus Dr. Sclater on 2 Thes. 2. 15. p. 199. The Psalmist tells us The Commandment is exceeding broad And very Learned Protestants think all matters of Decency impli'd in that of Rom. 12. 17. and the Apostles expression Phil. 4. 8. is of a very great latitude Whatsoever things are true whatsoever things are honest if there be any virtue if there be any praise These with the other particulars there enumerated will extend a great way And the Learned A. Rivet makes good use of that Text against works of Supererrogation nor is it less valid or useful against Will-worship Omnia quaecunque homines possunt ex gratia Dei Deo debentur All that ever men can do by the Grace of God is due to God according to that exhortation and consequently they are in the General injoyn'd by God At least as Luther hath observed from the Apostle ad Gal. 5. 13. They are under the Law of Charity Quaecunque Ceremonialiter humaniter statuuntur Pro Charitate servanda sunt propter eos cum quibus vivendum est nobis donec ipsi easdem servari a nobis exigunt ne pax Solvatur in Schismata Seditiones What things soever are appointed by way of Ceremony and Civility are to be observed out of Charity for their sakes with whom we live so long as they require us to observe them lest Peace should break loose into Schismes and Seditions And a little after he conclude that there is no Law but is comprehended in Charity Nam sine omni dubio si tu quicquam statuisses c. For without all doubt saith he if thou shouldest injoyn any thing thou would'st be obeyed therefore thou art obliged by the Law of Nature and Charity to perform the same to another especially to God and his Vice-gerents provided you do not place Salvation in the Precepts of men but only consider that you are bound to serve others in Charity Hereupon Calvin Argument in Ep. ad Romanos in fine observing a sort of men who thought their Christian Liberty could not stand without a disturbance of the Civil Powers he resolves the case thus Verum ne quid videretur imponere Ecclesiae Paulus praeter Officia Charitatis hanc quoque obedientiam sub charitate contineri indicat Lest St. Paul should seem to impose any thing upon the Church besides the Offices of Charity He declares viz. Rom. 13. 8. that this obedience to the higher Powers is comprehended in Charity Those Impositions therefore which these Dissenters quarrel at are commanded in General and not being against any command of God if there were no more in the Case yet they are under a General Rule because done According to Order 5. It is to be noted That external Worship is a Duty of Religion and of great necessity It is the Observation of the Author of our Synopsis upon Josuah 22. 25. Ita est Mortalium ingenium ut Adminiculis opus habeant quibus mentes erigant in Coelum Such is the disposition of Mortal Men that they stand in need of helps to raise their Minds to Heaven Whereupon it often comes to pass Vt ubi Cultus externus negligitur that where God's outward Worship is neglected Ibi animorum quoque Religio sensim Tabescit Minuitur there the internal Religion also of the Soul flaggs and by degrees dwindles away to nothing Rectè igitur as that Author goes on wherefore they made a very good inference that if the Ritual Worship were obstructed or hindred the Spiritual Worship that I may so call the inward Piety of the Mind will decay and depart with it And the Learned Grotius hath very well observed that to make external Worship but a matter indifferent is the way to make the Courage and Constancy of Christians to languish and nothing is more destructive to Christianity then to bring in Conciliating expedients to mingle the Christian Religion with others whether approved or only tolerated 6. We must consider That when there are many ways of external Worship to express our inward Piety which cannot all be performed at once God has left it to the Wisdom of his Church In Publick Administrations to determine which we should observe And for the proof of this I 'le go no further than one of our own Divines Learned and Zealous and
the exercise of that Right and Power in every Christian Common-wealth ought to depend upon the Authority of the Supream Civil Magistrate Wherefore that Learned and Ingenious S. P. in The Case of the Church of England p. 264 265. hath very well observed That the Bottom we build upon is this That the Church own'd by the Law of England is the very same that was establisht by the Law of Christ. For unless we suppose that the Church was Originally settled by our Saviour with Divine Authority we deny his Supremacy over his own Church and unless we suppose that the Supream Government of the Kingdom has power to abet and ratifie our Saviours establishment by Civil Laws we deny his Majesties Supremacy over his Christian Subjects and therefore both together must be taken into the right State and Constitution of the Church of England There are some Rites and Ceremonies whose Original cannot be trac'd out having bin in use in the Church of God at all times and places These are supposed with great Reason to have been derived from the Apostles themselves for such an Vniversal practice could not be introduced but by a Common and Vniversal Authority as an Vniversal effect must have a Cause of no less efficacy to produce it Now for any Particular Church to attempt a Change of such Rites and Ceremonies is as if a Quarter Sessions in a private Corporation should take upon them to dissolve or over-rule what has been regularly done and settled in a Full Parliament 3. We should consider whether there be any need of such Reformation as they endeavour There are some Rites and Ceremonies which no Person no Particular Church should presume to alter because the Vnity and Vniformity of the Catholick Church is preserved hereby and if we will possess our selves to continue in her Communion we must observe them upon the account of our Conformity to her practice But other particular Rites and Ceremonies are left to the prudence of Particular Churches to exercise their Power and Liberty with respect to the Manners and Temper of the People But That there is no Necessity of Reformation of the Publick Doctrine of the Church of England hath been made good against Doctor Burges by the Right Reverend Learned and Judicious Doctor Pearson now Lord Bishop of Chester And that there is no Need of such a Reformation of the Publick 1. Doctrine 2. Worship 3. Rites and Ceremonies 4. Church Government 5. Discipline as is pretended hath been proved by H. S. D. D. 1660. But we shall not take it for granted tho we know no Answer returned to these and several other Learned Men who have wrote in Justification of the Church of England to that effect but give our proof for it That Church which is already Reform'd and establisht according to the Word as far as a state of Frailty and Humane Prudence will admit That Church hath no need of further Reformation But such is the Church of England I would not be mistaken For I know there ought to be a proficiency in Grace and Holiness and the practice of all Christian Vertues till we arrive at such a Degree of Perfection as this Mortal condition is capable of But for a further Reformation of Doctrine or Government of Liturgy Rites and Ceremonies or of Laws and Canons if what are already enacted were duly inforced and executed we have no need of it It is duly observed by that Worthy Person even now mentioned That if every defect from Christs Institution should forfeit the Rights of a Christian Church there never was as we may find by the Apostles account of the Churches in their times nor ever will be such a thing as a Church in the World For in this life it is not to be expected that any thing should be absolutely perfect the very nature of Christianity supposes Imperfection and accepts of Integrity and as long as with sincere Affections men adhere to the Principles of the Church they are within the Promise of the Grace of God That the Church of England is not Reformed up to those Principles who can make good the Charge against her Where was the failure Did not our Reformers use sufficient Means 1 Did they not search the Scriptures according to the Rule of our Blessed Saviour Did they not understand the sense and latitude of the Scriptures Had they not an eye to the Rules of Decency and Order to God's Glory and the Edification of the Church 2 Did they not consult Antiquity according to Divine Direction Job 8. 8 10. Jer. 6. 16. 3 Did they not use a Moral Diligence to search into the nature of things for their full satisfaction 4 Did they not make this Inquiry after the Truth with a Christian Simplicity and Godly Sincerity We appeal to the Searcher of Hearts to witness this and to their own Learned and Judicious Writings to assert the other 5 Had they not as full Authority both Ecclesiastical and Civil as was needful to establish that Reformation And 6 and Lastly Have we not had God's Blessing while we Conform'd obediently to it to assure us he was well-pleased with that Establishment King James tells us in his Proclamation even now mentioned We had no reason to presume that things were so far amiss as was pretended because we had seen the Kingdom under that Form of Religion which by Law was established in the days of the late Queen of Famous Memory blessed with a Peace and Prosperity both extraordinary and of many years continuance a strong Evidence that God was therewith well-pleased But 't is an ill sign of a growing Reformation when the times afford us as they have done a long while so many Evil men and Seducers who wax worse and worse deceiving and being deceived 2 Tim. 3. 13. A Reformation of Manners and Practice we acknowledge highly needful but for Ecclesiastical Orders and Constitutions about the Worship and Service of God there wants nothing but a hearty Observation to improve them 4. It is to be considered with great attention Whether such as are in Authority and are satisfied that there is no need of Reformation should alter Legal Constitutions to gratifie whether the Humor or Importunity of Dissenters In the management hereof I shall consult no Passion or Interest nor be swayed by any prejudice resolving only to give the sense of other Protestants and I shall begin with the Lutherans 'T is the Resolution of David Rungius After a faithful account given of the free use of things indifferent such as will not submit to a just Authority nothing is to be done in their favour but as Persons persisting in their purpose out of Hypocrisie or Stubborness out of a love of Contention or some other Mental distemper they are sharply to be reproved Brochmand another eminent Man of that Party saith Some respect is to be had of the Weak in order to their Information but to such as are obstinately Superstitious