Understanding Will are called faculties or power Magistracy Principalities Governments we call powers or authorities which import not only might or power to an action but preeminence jurisdiction authority and government Ecclesiasticall power or administration of government is twofold proper to Christ and communicated to his church The proper government is that which Christ hath reserved onely to himself as not being shut up within any bounds of laws or orders revealed unto the creature but is executed according to his infinite wisdome by the secret hand of his Divine power and that both extraordinarily and ordinarily And this power is Lordly and Regall power absolute and of excellency which is called Power of right Communicated government is that which being limited within the compasse of certain laws and canons of his holy word he hath committed to be outwardly executed by the hand of his ministers and churches designed and appointed thereunto This power is ministeriall onely which consisteth in the outward using of the word sacraments c. and in the politicall guiding of the church concerning both the manners and necessities of all and every of them Though this latter part onely of the communicated government which is the politicall guiding of the church is that discipline which generally all ecclesiasticall writers speak of yet is not that all nor the principall of his authority And though Christ useth it many times as a chariot for his holy word to ride upon to subdue rebellious spirits yet it is neither the chief nor the most ordinary means but the simple preaching of the word is his continuall sword and sceptre whereby he saveth his people and conquereth his enemies beateth down strong holds and judgeth the very thoughts and conceits of the heart And this he doth by his word when it is not assisted by the discipline strictly taken for the word may stand without the discipline so cannot the discipline without the word But this ordinary power of the keyes or government with the execution thereof is not given to the community of the church or whole multitude of the faithfull much lesse to two or three separated from the world and gathered together by covenant so as they be the immediate and first receptacle thereof receiving it from Christ and virtually deriving it to others For no power agreeth to the multitude of the faithfull virtuall or formall but that which is given them of the Lord by his positive law The whole spirituall power for the gathering and government of his church is given to Christ as Mediatour and hath Christ our Lord the King of Saints Saviour of Sion the head of all principality and power the sole authour which he received not of the church but from the Father And if the power of the church be derived from and communicated by Christ unto his church of necessity it must draw its originall from Divine positive law and can agree to none but as it is communicated For although the light of nature teach that God is to be worshipped yet in substantiall things reason teacheth not how this worship of God is to be administred nor the house of God to be governed but in all this we must depend upon the mind and pleasure of Christ the King of his church and Saviour of his body The Apostles had none other authority but what was given them from Christ and the church is to derive all her authority from the same fountain from which the Apostles received theirs But the communicated power of the keyes with the execution thereof Christ hath not given immediately to the whole multitude but to some persons and officers designed and appointed thereunto Peruse the severall passages of scripture wherein the power and authority of preaching the Gospel administration of the sacraments binding and loosing is given unto the church and it is apparent distinct severall persons are spoken of and not the whole community Go teach all nations and baptize them Whose sinnes ye remit they are remitted and Feed my sheep Feed my lambs were these things spoken to the whole community or to speciall persons If Christ gave this power to the community or society I desire to know the date of this commission whether was it universall from the very beginning of the church or took it effect aftect churches were planted and established by the Apostles themselves Not the first for then the Apostles themselves should derive their power from the community and society of the faithfull which they did not but immediately from Christ and that both in respect of gifts and graces their calling it self and designation of their persons What Paul saith of himself That he was an Apostle not of man neither by man but by Jesus Christ and God the Father that is true of all the Apostles who were sent of Christ as the Father sent him and are called Apostles of Jesus Christ not onely because they were to preach Christ but because they received their commission from him Not in after-times for then they must shew where Christ committed the power of government first to the Apostles and afterwards to the community of the faithfull for which they can bring no record out of holy scripture The ministers and guides of the church are immediately of Jesus Christ from whom immediately they derive their power and authority by whom they are set over their charge in whose name they must execute their office unto whom they must give an account and whose ministers they are Take heed to your selves and to the whole flock over which the holy Ghost hath made you overseers the Apostle speaketh unto the Presbyters of Ephesus and saith they were appointed overseers of the holy Ghost that they might govern the church of God They were chosen and ordained of men and so by immediety of person were not of God but their gifts office and authority was immediately of God In conferring those offices God useth the ministery of men but the office or authority it self is not from men but from God alone God onely in regard of authority doth ever apply all power ecclesiasticall unto every particular person his sole authority doth all in it though sometimes as in ordinary callings the ministery of others doth concurre When Christ ascended up on high he gave gifts unto men some to be Apostles some Prophets some Evangelists some Pastours and teachers The Pastourship is the gift of Christ no lesse then the Apostleship and that the more because it is perpetuall in the church Every Pastour is not immediately called but the office and order of Pastours is immediately from Christ and not from the church The person is not immediate but the calling or vocation and so the order and authority and all the jurisdiction But if the calling order and authority be immediately from Christ then it is not
derived from the community of the faithfull as the immediate receptacle Christ hath given some to be Apostles and some to be Doctours not all to be Apostles nor all to be Doctours But if the power of ordinary ministers be in the church and the power of ordinary teaching be given to every believer all should be made Doctours though not to continue so in excercising the power God hath set some in the church first Apostles secondarily Prophets thirdly Teachers after that miracles c. Teachers in respect of their function office and jurisdiction are immediately from God as well as the Apostles and God hath set some onely to be Teachers not all The steward is appointed of the master of the family alone and hath all his authority and jurisdiction from him but the ministers of the Gospel are the stewards whom he hath set over his house The harvest is the Lords and to him it belongeth to send forth labourers into the harvest There be differences of ministeries but the same Lord. But if they have their order office and authority from God immediately they derive it not from the community of the faithfull Every embassadour in the cause of his embassage doth immediately depend upon him from whom he is sent both with the incorrupt and indelible instrument of commandements or mandates But the ministers of the word are the embassadours not of men but of Christ they are the ministers of Christ as having received power office and gifts from him and not of the church as if they derived their power from the faithfull The Pastours may be called the ministers of the church as the Lords ministers or servants and the churches ministers or servants are taken indifferently but they are the Lords ministers as they receive their authority office and gifts from him which they are bound to exercise and imploy to the glory of his name the ministers or servants of the church because they minister to the church or in the church and are instituted by the head of the church for the use and profit of the body The people are sheep and not the ministers but the Lords and for the Lord and the ministers are servants for the church but the Lords and not the churches in the sense above named And so they are and ought rather to be called the ministers of Christ then of the church for all power spirituall and ecclesiasticall is a gift of God supernaturall given to the church because it is first given to certain persons in the church and by them agreeth to the church as faith prophesie c. is in the church not primò and immediately but agreeth to particular persons in the church The officers are part of the house and houshold and they are the Lords servants in his house also and the people are the Lords servants in his house and not onely his house or houshold but they give not authority to the officers neither be they servants peculiar to do the things which belong to servants in office by peculiar right Power ecclesiasticall both of Order and Jurisdiction as it is usually called is signified by the power of the keyes or the power of binding or loosing But the power of the keyes is immediately given to the ministers and guides of the church from God and not from the church or community of the faithfull For the keyes contein not onely order but power exercise and all ecclesiasticall jurisdiction which the guides of the church received immediately from Christ As Peter received the keyes of the kingdome of heaven so the rest of the Apostles and as the Apostles so all their successours received them from Christ The Apostles had extraordinary power and might in some cases exercise it singularly and personally without concurrence of others and their commission was of larger extent then the charge of ordinary Pastours or church-governours but the spirituall power to bind and loose remit and retein sinnes open and shut the kingdome of heaven is communicated to all officers from the hand and by the mandate of the same Lord and Master One ministeriall power may be in degree of dignity above another for the power of one may be about more noble acts then the power of another or in the same kind the power of one may be more extended and the power of another more contracted Thus the Deacons had for the object of their power and care not so excellent a thing as that of Pastours Evangelists and Apostles thus the power of ordinary Pastours was not so universall as the Apostles even as in the orders of servants domesticall some are imployed about lesser some about greater and more honourable subjects But all power of the servants must be derived from the same master of the family upon whom they depend and unto whom they ow service and the whole power of the Lords ministers is derived immediately from Christ and not from the faithfull knit together in covenant The church cannot convey what she never had But the church may chuse her ministers as the Papists say The church doth chuse the Pope for the Cardinals do not chuse the Pope by their authority but of the church Therefore the church conveyeth authority to her ministers The church cannot virtually or formally convey what she never had but ministerially she may sc as ministring to him who hath power and virtue of deriving it Nothing can give that which it had not formally or virtually unlesse it give it as an instrument to one who hath it but so it may give what it never had nor is capable of A man not having a penie of his own may give an hundred pounds if the King make him his almoner A steward may give all offices in his masters house as ministerially executing his masters pleasure Thus the church deriveth as taking the person whom Christ describeth and out of power will have placed in this or that office in the church The persons of the ministers are not immediately separated by Christ to that function as were the Apostles but their gifts calling and authority is immediately from him In respect of their graces and office there interveneth to midst betwixt Christ and them but the appointment or designation of them to this or that place is from the church The office is not given of men but of God onely although in conferring and speciall applying that power and exercise he use men as instruments or ministers The church is in setting out or ordaining this or that man as the colledge is in chusing when she taketh the man whom the statute of her Founder doth manifestly designe And therefore though the church have power to elect their minister it followeth not that the power of the keyes is immediately in the whole multitude or society of the faithfull For electours have not evermore authority over him whom they elect
good government of all and every memeber of that society And in this sense it is not true that Christ hath given his whole power first and immediately to every person or every company two or three gathered together who receive him Every believer man or woman hath received Christ as well as every company or communion of people hath every one received power to preach the word administer the sacraments feed rule bind and loose censure and absolve women and children as well as men two as well as two hundred private persons as well as guides with or without consent of the rest as well out of as in case of necessity Every sound believer is knit to Christ as a branch to the Vine as a live-member to the Head or a wife to the Husband and receiveth the sap of grace sense living and motion immediately from Christ the true Vine and Head of his church But every believer or company of believers must not challenge that power and authority immediately which Christ doth communicate to his ministers and guides for the right managing of all things in his church or to the church with the guides and officers for the edification of the body All power of the naturall body must be together but it is not so in the spirituall And if it was the society must grow up into a perfect body complete in all parts before it can have or exercise the power of the whole which two or three gathered together ordinarily cannot be in politicall order as may be shewed hereafter The church is a Queen a Mother a Lady a Spouse and to whom should Christ first commit his power but to his Queen we know well the church is the wife and spouse of Christ and the Ministers stewards Cant. 8. 9. Ephes 5. 29 30 32. 1. Cor. 4. 1. To let passe that this title of Spouse or Queen may be applyed to one believer as well as two or three and that the guides and officers are known by those titles and relations as well as believers not in office Considering this power is not a Lordly power but a power of doing service to the church for Christ his sake and his kingdome therefore it is fit it should be committed to some persons and not to the whole community which is the Queen of Christ For Christ the King of his church hath not committed power to his Church or Queen to serve her self properly but to have persons who in this relation should stand distinguished from her who are in his name to do her service The power of priesthood was not first in the church of Israel and so derived to the priests but immediately from Christ seated in Aaron and his sons The community of the faithfull have neither the power of government nor the use of that power Not the power for it is immediately from Christ seated in such officers or principall members as Christ himself the King of his church shall authorize and not in the body considered apart from the officers Nor the use of that power because that cannot be enjoyed without officers And if it may stand with the honour of the church to want the exercise or dispensation of that power or authority it derogateth nothing from the prerogative of the faithfull to want the power it self For it is as much for the welfare and good of the church that Christ out of respect to his Spouse hath given her commandment as his steward to elect and choose officers according to his appointment who should receive power and authority from him for such and such offices and services in the church as that he should seat the power it self in a few or many believers to be derived from them unto others according to pleasure For though their authority and power be from Christ and not from the church yet the service and authority is for the church in the name of Christ and in that sense they are subject to the church In the church the officers are the ministers of Christ to execute and administer the judgements and censures of God against the obstinate but for the church They are for the people but not ministers of the people as if they drew their authority from them and were to execute their judgements But though the community hath not power given unto them yet such estate is put upon them by Christ the King and Husband of his church that all power is to be executed in such manner as standeth with respect to their excellency If spirituall and ecclesiasticall power be in the church or community of the faithfull the church doth not onely call but make officers out of virtue and power received into herself and then should the church have a true lordlike power in regard of her ministers For as he that will derive authority to the church maketh himself Lord of the church so if the church derive authority to the ministers of Christ she maketh herself Lady or Mistresse over them in the exercise of that lordlike authority For as all men know it is the property of the Lord and Master to impart authority Did the church give power to the Pastours and Teachers she might make the sacrament and preaching which one doth in order no sacrament no preaching for it is the order instituted of God that giveth being and efficacy to these ordinances and if the power of ruling feeding and dispensing the holy things of God do reside in the faithfull the word and sacrament in respect of dispensation and efficacy shall depend upon the order and institution of the society If the power of the keyes be derived from the community of the faithfull then are all officers immediately and formally servants to the church and must do every thing in the name of the church rule feed bind loose remit and retein sinnes preach and administer the sacraments then they must perform their office according to the direction of the church more or lesse seldome or frequent remisse or diligent for from whom are they to receive direction how to carry themselves in their office but from him or them from whom they receive their office whose work they are to do and from whom they must expect reward If their office and power be of God immediately they must do the duties of their place according to his designement and unto him they must give account But if their power and function be from the church the church must give account to God and the officers unto the church whom she doth take to be her helpers If it be said that God will have the church to chuse officers to execute the power committed unto her the answer is Either God will have her elect officers of his designement to do his work according to that power he shall give them and by his direction and then they are Gods servants and not the churches and receive their charge and function
opposite to the true worship which must in speciall be instituted by God But a stinted form of prayer is not opposite to that worshop which must in speciall be instituted by God False worship forbidden in the second commandment is in common nature use and end one with that positive worship which is there commanded But a stinted form of prayer is a matter of order and not for common nature use and end one with the true and pure worship of God there commanded The pure worship of God in spirit and truth is set against the worship of images But the pure worship of God in spirit and truth is not opposite to the worship of God in a stinted form of words Against a generall negative commandment no speciall act affirmative is lawfull unlesse the same be specially warranted by the Law-giver But some stinted forms of prayer are lawfull which are not in speciall warranted by the Law-giver viz. such as we have liberty to use but are not tyed to use by any necessity of precept If a publick stinted form of prayer be a breach of the second commandment then all publick stinted forms whereof there is the same formall reason and consideration both for persons and things are breaches of the second commandment at all times and in all men for it cannot be that a perpetuall commandment should be interpreted to forbid an act to one man when if the formall reason and consideration be the same in all it doth not forbid the same to every man But every publick stinted form of prayer whereof there is the same formall reason and consideration is not a breach of the second commandment in all men and at all times For there is the same formall reason and consideration of a publick stinted form of prayers to Christians now that there was formerly to the Jews The same formall reason and consideration I say not of this or that particular rite or ordinance which did peculiarly agree to them in respect of the speciall manner of dispensation proper to those times but of a stinted form in generall which was proper to them in no consideration but common to us with them As for example If the priests might blesse in a stinted form of words the ministers of the Gospel may do so likewise If the Levites might praise God in a stinted form of thanksgiving the ministers of the Gospel may use the Lords prayer as a prayer without addition or variation But all use of a stinted form of prayer and thanksgiving was not a breach of the second commandment in the priests and Levites If a stinted arbitrary prayer be the breach of the second commandment then is conceived prayer when uttered a sin likewise For they both agree in the matter as of God in externall phrase of speech and words boâ—h are of men in that which maketh stinted prayer a breach of the second commandment if it be a breach there is no difference Therefore we conclude That a stinted form of prayer is not a breach of the second commandment Means of Divine worship not ordained of God be unlawfull But a stinted form of prayer is a means of Divine worship not ordained of God Means of worship not to contend about words are of two sorts Some substantiall which are so means of worship as they be worship it self as the word is used when we speak of worship taught in the 2. commandment So the sacraments are means of worship branches of positive worship taught in that precept And in this sense all means of worship allowable are necessary by Divine precept and we are bound in conscience to apply our selves to them as Gods ordinance and not we onely but all the churches throughout the world For such ordinances of God pertein to the substance of worship whereof nothing can be changed or taken away but the worship is changed and another made Others are mere accidents to the substantiall means and deserve not to be called means of worship and if so called it is very improperly concerning which God hath given no particular commandment in his word whereunto the conscience is not bound either to apply it self unto them or to witnesse against them and of this sort are the circumstances of time place order method phrase and stinted form of words in the administration of the holy things of God which are no parts of the worship but honest circumstances of the celebration consonant to the generall rules given in scripture for the right administration of Divine ordinances but not commanded or disallowed in particular For generall rules are not commandments of this or that in particular but approbations of any particular this or another agreeable to those rules The apostle in commanding that all things be done in order doth not command this or that particular order nor forbid this or that in particular because it is not ordained of God For if all such means or worship shall be properly worship then not onely preaching but the church pulpit bells bell-man the phrase and method of sermons then each particular form of prayer the hower and order shall be worship because they are furtherances thereof If all such means of worship must be ordained of God or they shall be unlawfull God must have no worship at all from us in the means which he himself hath ordained because it is impossible to use the means he hath ordained and not to do many things which he hath not instituted Book-prayer is a manifest breach of the second commandment The reason I conceive is because words are signes of our conceits and notes of the things themselves writing is a signe or picture of the thing signified and so words devised by men and books of stinted prayers are images or pictures of our own devising And in this sense onely can a stinted prayer be called a devised worship For the matter of the prayer is of God it is the frame of words and method onely that can be challenged to be of man and if devised words be not images condemned I cannot comprehend how the externall form should be an apparent breach of the second commandment But if this reason be ought worth it is a manifest breach of the second commandment to preach pray administer the sacraments or reade the scriptures in a prescribed translation nay in a vulgar tongue For in preaching and prayer the matter is of God holy and good but the words and phrases of men In translations the matter is immediately inspired of God but the words are devised of men The sacrameÌ„ts are Gods ordinances by speciall and expresse institution but what shall we say of the outward form of words used in the administration If words devised by men be images condemned by the commandments do we not make one commandment of God crosse to another when we say that God requireth these things at our hands and yet condemneth all devised words without which they
that dislike a stinted form of prayer will not allow of the conclusion which M r Smith would inferre As for the reason it self whatsoever can be truly spoken of the excellency profit and use of conceived prayer we freely and willingly admit but betwixt it and stinted prayer there is no such disagreement that if the one be praised the other must needs be cast out of doores if the one be allowed the other must needs be a breach of the second commandment Nature teacheth that from the abundance of the heart the mouth should speak and in the use of a stinted form repeated by memory or read upon a book the mouth speaketh from the abundance of the heart else in the stinted use of psalms prayers or prayses the saints of God recorded in scripture spake not from the heart If no example of any holy man since Christ be recorded in scripture who hath tendered his prayers to God in a stinted form of words or read them out of a book is this any thing against that practice Is not the approved practice of the church of the Jews grounded upon reasons common to them and us and of perpetuall equity sufficient to justifie an act or order though no example can be brought for it out of the new testament I have not heard nor read of such an exception in a matter of this nature in any writer old or new Popish or Protestant and consider I pray what dangerous consequences would follow thereupon I will not presse them because upon second thoughts I make no question it will appear farre amisse If in that particular of stinted prayer we find not example will it not suffice if from grounds of scripture we can prove it lawfull and that all things required in prayer may be observed in a stinted form If in that particular there be none examples will it not suffice that analogicall examples of things of the same nature and kind may be produced And then it will not be hard to find examples since Christ for the use of stinted prayer as we shall shew hereafter But what if none example could be produced of that or the like practice The scripture doth not descend to give particular commandment or example for every thing perteining to order or manner of administration of Divine things It is sufficient that there be generall rules found for that purpose according to which particulars must be directed Nay which is more sundry things are not onely lawfull but necessary for which you can bring no example out of the word of God neither before nor since Christ I will spare to mention particulars because I would not teach profane men to wrangle God may have as much honour or more in our publick assemblies if a stinted form were not used And this is a certain truth That whatsoever the worship and service of God may spare without detriment either to the honour of God or edification of Saints is superfluous and so but a vain invention If all this be granted it will not follow that a stinted form is against the second commandment of the same common nature with an image For in publick administration of Gods service in the outward order method and phrase many things are laid aside by the most and might be spared by all men which are against no commandment And the like may be said of sundry observations The custome of godfathers and godmothers in baptisme of calling an assembly by the sound of a bell of buriall in church-yards might be spared and yet not against the second commandment When there be many wayes or means whereby a thing may be atteined it is not an idle invention ordinarily to choose the one or other as seemeth expedient M r Robinson disputeth thus against our stinted form of prayer It cannot be an ordinance of Christ because the church may perfectly and entirely worship God without it with all the parts of holy and spirituall worship as did the apostolick churches for many yeares before such Liturgie was devised or imposed I should think both these reasons carry the same sense sc That that may be spared without which the church may perfectly and entirely worship God with all parts of holy and spirituall worship And if that be the meaning then I deny that to be a superfluous or vain invention which might be spared without detriment either to the honour of God or edification of Saints For set forms of blessing catechismes administration of the sacraments be not superfluous and vain inventions and yet all parts of Gods spirituall worship may perfectly and entirely be performed without them The use of a set translation of holy scripture to be read in the congregation by such or such portions or sections is no vain invention the distribution of it into chapters and verses the quotation of chapter and verse the marginall references are no superfluous devises and yet the church may perform all parts of Gods worship entirely and perfectly without these as did the apostolick churches The prescribing of a set form of psalmes to be sung by all the people jointly together is no superfluous devise and yet it may be spared without detriment either to the honour of God or edification of the people as it was in the apostolick churches for many years Of which more in the next chapter Set forms of confessions of churches set forms of professions of faith to be used in the publick worship of God be not vain inventions and yet you may say of them as you do of stinted forms of prayer They may be spared There is no example for them in scripture since Christ The word consubstantiall is not necessary as without which the doctrine of that truth of the Divinity of our Saviour Christ cannot be mainteined for that were to accuse the holy pen-men of scripture yet was it not an idle or superfluous invention In some reformed churches before preaching-time the church assembled hath the scriptures read in such order that the whole canon thereof is oftentimes in one yeare run through In others there is no such order of simple reading but besides their set sermons two chapters are paraphrastically expounded with the principall points thereof taken and applyed unto their auditours Neither of these simply necessary nor yet superfluous inventions To kneel in prayer yea to prescribe that men shall ordinarily kneel in publick prayer if with conveniency they may is not an idle invention and yet men may pray sitting standing falling upon the face Men may meet together to worship God at fit time in convenient place observe due order method moderation in length according to the abilities and necessities of the people without rules and prescriptions for that purpose and yet rules prescriptions and precedents are not idle inventions And though it be possible to worship God aright and further the edification of his Saints as much without as with a set form yet a set form of prayer devised
the name of the Father Sonne and holy Ghost it doth not become an unhallowed ordinance if the church shall take order that the minister shall baptize in this and none other form in these and none other words When God calleth a man forth to bear witnesse to the truth he must not draw back but give testimony thereunto But when Christ calleth us to worship him according to his will we must not absent our selves for the sinne of others under pretense of bearing witnesse to that we are not called unto We must not violate the ordinances of the Lord to partake in his ordinances But if the matter of prayer be just holy and good a Christian shall violate no ordinance of Christ by his presence but by his absence It is not enough to prove our vocall prayers to be good because the words be good and expresse good petitions but it is further required that it proceed from ability which the Spirit of God bestoweth on him who uttereth the words to fit his request to the present occasion John 4. 24. 1. Cor. 14. 15 16. 1. Pet. 4. 7. Is it their meaning that he that prayeth acceptably hath abilitie to fit his words according to the present occasion or onely that he discerneth in some measure the words of prayer to fit the time and occasion of the people with whom he prayeth If in the first sense the passages of the scripture cited will not bear them out If in the latter it is nothing against the use of stinted prayer Besides when we speak of joyning with others is it necessary to the acceptance of prayer that he which is the mouth of the rest to God should be able by the guidance of the Spirit to utter request fitting the present occasion and in fitting words Suppose he be destitute of the Spirit or of that measure of the Spirit may not the good and holy requests which he putteth up by the direction and help of others be accepted in behalf of them that pray in the Spirit and poure out their prayers before God in holy affiance To joyn with the people of God in prayer and participation of the sacraments is not a matter arbitrary which may be done or left at pleasure but necessary when God calleth and giveth opportunitie And if God hath promised to heare such prayers and by his blessing some good may be gotten by them a Christian must be well advised how he withdraweth himself least whiles he pleaseth himself too much in some scrupulous conceits he prejudice his soul Prayer is Gods ordinance whereunto all Christians are bound to apply themselves a stinted Liturgie is allowed of God provided it be sound holy and pure both for words and matter And if any sinne be committed in the reading or use thereof a Christian may perform whatsoever office the Lord requireth at his hand as a private or publick person without Separation The reading of service and the tedious length thereof doth even tire attention to more quickening ordinances A stinted Liturgie is so to be moderated that 〈◊〉 ordinance of God may have its fit seaâ—â—â— and the length give place to edification For what ordinances God hath conjoyned they must not be rent asunder nor one so advanced as others be neglected Without controversie their profanenesse is to be condemned who out of a loathing of the holy things of God distaste the length of a Liturgie and cry out of tirednesse when indeed all holy ordinances are distastfull Let us therefore consider a little what time the churches of God have taken and allowed for their publick service and what exercises have been there performed that we may truly judge whether the length of a Liturgie is justly to be taxed or the blame of tirednesse to be laid upon our security and carelesnesse Upon extraordinary occasion on the day of a solemn fast the Levites read in the book of the law one fourth part of the day and another fourth part of the day they confessed and worshipped Their ordinary assemblies for publick worship continued for the space of three houres sc from the third houre untill mid-day and from the ninth houre untill the evening It was not ordinary to begin their assembly in the morning but not to break up untill mid-day was ordinary Herein with prayer and exhortation they had their lectures or sections of the law and prophets so large that to reade them distinctly as without question they were would take up a good space of time And if that very service of God in the Jewish synagogues which our Saviour did approve with the presence of his owne person and preaching had so large portions of the law and the prophets together with many prayers used day by day we must not alledge tirednesse when it is but sloth In the primitive church it may be no certain time is noted how long the assemblies continued we must guesse at the length by that which was done in their solemn assemblies When they met together for the worship and service of God the Fathers prayed before and after the sermon wishing to their hearers eternall blessings and entreating of God the pardon of sins c. The scriptures of the prophets and apostles were read quamdiu hora patitur and after the reading of such portions of scripture followed the Sermon or word of exhortation which failed not on the Lords day Their Sermons or as they are called Tractates Disputations Doctrines Homilies Conferences were confined ordinarily to a certain space or time that they might not alienate or weaken the minds of their hearers Hence are those frequent excuses of longer speech and dayly complaints of the straits of time that they could not finish what was begun or intreat thereof so fully as was expedient It may probably be thought the usuall time they took for the Sermon was the space of an houre or thereabouts Before the sermon they read some portion of the Old and New Testament as did the church of the Jews in their Synagogues out of the Law and the Prophets And the lessons which they read did usually yield texts for the Preachers so that the reading it self of the Law the Psalmes the Epistles Gospels reverently used did not prejudice preaching but further it rather The manner was at the first to reade and interpret whole books before them in order unlesse it were on the feasts of the Nativity Easter Pentecost c. when speciall texts were wont to be chosen for the solemnity of those times But those feasts being past they returned to their accustomed task And beside the ordinary exposition of whole books in order it is observed by some that they read the whole Bible from the beginning to the end within the space of one yeare specially in great congregations which were held every day which custome continued untill the yeare of Christ DCCCVI or thereabouts In those frequent congregations
but authority and power onely to apply that power to him whom they chuse The power of the Imperiall dignity is not in the electours of the Emperours nor the power of that office and authority whereunto a minister is elected in the church who chuseth him to that office If we consider what men give or give not universally it must be denyed that any men can make ministers because they do not give the office gifts or authority which is from Christ alone And therefore as they receive their office and graces from God so they execute their office in the name of Christ and not of the church whereas if the church did virtually and out of power make an officer he should execute his office in her name as we see with those whom the king maketh in the common-wealth But the church dealeth in the election of ministers in a steward-like manner ministring to the sole Lord and Master of the house and receiveth them into the house not in her own but in the Lords name and to do their office not in her name but in the name of their Lord and Master who onely out of power did conferre that office upon them Whence it followeth that ordinary power of the keyes with the execution thereof is not given to the communitie of the faithfull or the whole multitude much lesse to two or three knit together in covenant The keyes of the kingdome of heaven were promised and given to Peter as to a faithfull man and so to all the faithfull or to the communitie of the faithfull By the keyes is meant the Gospel of Christ opening a way by him and his merits as the doore into the kingdome and we must take heed of this deep delusion of Antichrist in imagining that this power of binding or loosing sinnes is held to any office or order in the church Whereupon it followeth necessarily that one faithfull man yea or woman either may as truly and effectually loose or bind both in heaven and earth as all the ministers in the world Either this is not to the purpose or the power of the keyes and so all communicated power ecclesiasticall with the execution thereof is committed to every faithfull man and woman as truly as to the Apostles That private Christians yea women and children may exhort rebuke or comfort ex officio charitat is generali out of the generall office of charity we confesse that by such exhortations people have been brought to the faith we also believe But that power to preach per modum legationis by way of embassage or power of the keyes hath been committed to them we never find rather this power was proper to the ministers ex Divino instituto speciali by speciall Divine institution and established upon speciall promise Unto Peter making confession was the promise of the keyes made but not to him as a confessour but to him and the rest as they should be Apostles sent forth with authoritie and commission to preach the Gospel plant churches bind and loose c. Otherwise not onely the communitie of the faithfull but every faithfull man or woman might excercise those acts of feeding binding and loosing and ruling implyed in the power of the keyes In phrase of speech to deliver the keyes unto a man is to make him an officer steward or dispenser in the house under his lord and master to give him authority to open and shut bind and loose When our Saviour said to his Disciples Whose sinnes ye remit they are remitted As my Father sent me so send I you Go teach all nations Whatsoever ye shall bind on earth shall be bound in heaven doth he not appoint them to chief offices in his house and what doth he give them more then the keyes of the kingdome A legate or messenger is not sent without authority power and jurisdiction nor the keyes of the house committed to his trust and care who is not in office The keyes of the kingdome import not onely authority and jurisdiction but power of exercising and for that reason some have thought Peter to be a sociall type of the whole church because the church doth exercise the keyes But the community of the faithfull are not officers in the house to exercise the power of the keyes to open and to shut And if Peter received the keyes from Christ as a faithfull man then the Apostles and their successours received their order and jurisdiction their authority and power of exercising from the faithfull and not from Christ immediately Thus Protestant Divines dispute against the Papists If Bishops receive their authority and power of exercising immediately from Christ by mandate mission and commission then they derive it not from the Pope And by the same reason if the power of the keyes be the immediate gift of God to the Apostles and their successours then they derive not their power and authority from the people or faithfull in covenant There is a key of supreme Authority proper to God alone a key of Excellency given to Christ and proper to him a key of Ministery given to the Apostles and their successours and if any be pleased so to call it a key of Charity given to all the faithfull who are able to exhort rebuke comfort and instruct For every Christian may admonish rebuke comfort exhort and so convert a sinner from the errour of his way and cover a multitude of sinnes but this is onely an act of love and charity an office or duty which by right of brotherhood every one oweth unto his neighbour without any speciall calling or authority Whereas the matter we speak of is the spirituall power which Christ hath given for the preservation and government of his church the exercise whereof consisteth in acts of order office ministery or function whereunto they are in speciall designed and called And so if the matter of the exhortation rebuke or admonition be one for substance the order function authority commission power of exercising and calling to exercise is not the same And therefore the power of the keyes promised to Peter which doth note power and authority of function was not promised nor given to the communitie of the faithfull much lesse to every faithfull man or woman The power of the keyes given to the Apostles was given to the church intuitu ejusdem tanquam finis totius The flux of ecclesiasticall authority from the church is two fold per intuitum as in them that be immediately called of Christ per interventum as in them that are called mediately It is true the Apostles were given to the church intuitu ejusdem tanquam finis and the power they received was for the good of the whole but this is not enough that power may be said to be received immediately by the church as the first receptacle of it and from it derived unto others but this power must be in the community as the
immediately from God and not from the people or he leaveth it to the arbitrement of the church to chuse according to pleasure such as must receive charge and authority from her and then they must execute their office in her name so as shall seem good unto the church and neither longer nor otherwise For if the ministers of the church be subject to God and Christ by the intervention of the faithfull onely that they preach or administer the sacraments rule or feed they have it from the people and not from God And if they depend immediately upon the faithfull to wit two or three gathered together in covenant they must derive and draw from them what in order they are to preach unto men in the name of the Lord For from him must the embassadour learn his errand from whom he receiveth his commission Moreover if the power of the keyes be given first and immediately unto the community of the faithfull what reason can be given why in defect of officers the church might not rule govern feed bind loose preach and administer the sacraments or if any fail in any office why she might not supply that want by her power For the power of the keyes doth contein both authority and exercise power being given to this end that it might be exercised as it is vouchsafed But the church when she is destitute of officers cannot execute those acts of rule nor by her power supply the want of any office onely she hath a ministery of calling one whom Christ hath described that from Christ he may have power of office given him in the vacant place In the church of Christ the officers are called servants and in that relation the church may be called a Lord And if Christ truly call the Sonne of man Lord of the Sabbath because the Sabbath was made for man and not man for the Sabbath we may also call the church in a respect Lord of the officers for the officers are for the church and not the church for them The church-officers are the church-servants and it is strange men should have no command over their servants If the officers of Christ be both of and for the church or people and community the people may not onely in some respects be called their Lords but indeed they have a true lordlike power over them But the church hath no lordlike power over the ministers of Christ whom he hath set over his house to rule and guide it by authority received from him and according to his direction whose ministers properly they are who is the Prince of Pastours The object about which the ecclesiasticall ministery is exercised is the church and their function is for the good of the church but the principall cause and Lord of the ministers upon whom they depend is Christ and not the church When our Saviour saith The Sonne of man is Lord of the Sabbath he speaketh of himself alone rather then of man in generall For to be the Lord of the Sabbath that is to have the Sabbath in his power so as he might dispense or do contrary to the law is proper to the Law-giver But not to insist thereupon the ministers are appointed for the good of the flocks committed to their charge in the name of Christ but the flocks neither are nor ought to be called Lords or Masters of their Pastours or Teachers As in the naturall body all power is first in the community or totum and afterwards in a particular person or part so it is in the body ecclesiasticall All that is true in the body naturall or politick cannot be applyed to the mysticall body of Christ For analogum is not in omni simile for then it should be the same with the analogatum All the power of hearing seeing c. are in the whole man which doth produce them effectually though formally and instrumentally they are in the eare and eye and the reason is because these powers are naturall and whatever is naturall doth first agree to the community or totum and afterward to a particular person or part But all that is in these bodies cannot hold in Christs mysticall body In a naturall body the power is first in the community in a particular person from it but all ecclesiasticall power is first in our King before any in the church from him In naturall bodies the power of seeing is first immediately in the man and for the man in the eye In the mysticall body the faith of the believer is not first immediately in all then in the believer but first of all and immediately in the personall believer for whose good it serveth more properly then for the whole every man being to live by his own faith One man is capable of grace which cannot agree to the whole community immediately The power of Apostleship or of ordinary ministery was not first in the church and so derived to the Apostles and ministers but immediately from Christ seated in the Apostles and ordinary Pastours and Teachers For seeing power ecclesiasticall was first in Christ as in a prince not subject to the church or dependent upon her consequently it perteineth to him as prince to take order concerning his embassadours and substitutes whose power is derived from him not from the church who of her own nature is not a mistresse in spirituall things but the servant of Jesus Christ redeemed by him Christ is the first authour of this spirituall power upon whose will and institution all things depend as for the church she can give no spirituall power to few or many one or more as please herself for what time she will but must submit to that which Christ hath left for her spirituall good and comfort The words are as clear as the sun Tell the church that is the congregation or assembly whereof the offender is a member which rule concerneth all the visible churches in the world since the power of excommunication is an essentiall property one of the keys of the kingdome the onely solemn ordinance in the church for the humbling and saving of an obstinate offender and as necessary as the power to receive in members without which a church cannot be gathered or consist But what are we to understand by the church or assembly A company consisting though but of two or three separated from the world whether Unchristian or Antichristian and gathered into the name of Christ by a covenant made to walk in the wayes of God made known unto them though they be without any officers among them which company being a church hath interest in all the holy things of Christ within and amongst themselves immediately under him the head without any forrein aid or assistance For a set company of believers must needs be a constituted visible church Two or three or more people making Peters confession Matth. 16. are the church There were churches
his good pleasure If their ministery was true in some respects and false in others then the ministery is not absolutely false which in some respect is not pure as it ought and is to be desired then also it is no sin to communicate in a false ministery in some respect so farre to wit as it hath truth in it and doth carry the stamp of God The priests scribes and Pharisees were of the tribe of Levi which was set apart for the ministery yet might they be strangers thieves robbers murderers which the sheep of Christ will not heare that is follow or be led by them For the ministers whom our Saviour chargeth as thieves and murderers were of continuall succession of Levi and Aaron especially and it is to be understood of them who teach false doctrine and not of them who enter without a lawfull outward calling And to enter by Christ the doore teaching him alone to be the onely Saviour and Mediatour is the note of a good shepherd To heare them is not simply to communicate with them in the ordinances of God which the godly and faithfull among the Jews might not refuse to do with the Scribes and Pharisees who were thieves and robbers but to receive their doctrine and embrace their errours which was evermore unlawfull The thieves and murderers in the church of the Jews sprung up with them and continued amongst them and neither departed themselves nor were cast out by others that had authority In the Christian church divers false teachers ravening wolves Antichrists rose up not from among the Heathen or Jews but in and from themselves whereof some went out from the church and separated themselves others were cast out by excommunication and delivered up unto Satan that they might learn not to blaspheme others were tolerated in the church either because their heresies were not so pernicious at the first or the better side had not power to cast them out or they preached fundamentall truths but of evil minds These in respect of outward order were lawfully chosen or called and yet false prophets discovered by their doctrine not by their calling and some of them continuing in the church the faithfull are warned to beware of their errours that they be not infected by them but not forbidden to partake at the ordinances of worship because they are present And if we look into the Scriptures of the old and new Testament we shall never find the prophets called true or false in respect of their outward calling but in respect of their doctrine A man may have a lawfull outward calling to the ministery and yet be a false prophet because he preacheth the lying visions of his own heart But we shall never find him called a false prophet who teacheth the truth as he hath received it of God because in some particular his calling might be excepted against And seeing he that speaketh the truth to edification exhortation rebuke and comfort of Gods people according to the command of God is a true prophet he that speaketh the dreams of his own heart is a false prophet It were good if they in whose mouthes the chalenge of false prophets is rifest would better weigh how they themselves expound and apply the scriptures in their writings or prophesyings lest notwithstanding any outward church-state or calling as they pretend they be deeper wounded by the rebound of their accusations this way then their adversaries For whosoever will be pleased to trie and examine the matter unpartially shall find their quotations of scripture to be many impertinent forced wrested miserably abused without all fear or reverence Let no man therefore be dismayed at their great confidence big words multitude of scripture-proofs or pretended grounds from others whose principles they put in practice for if they be particularly examined they will either disclaim the cause or put weapons into thy hands truly to fight against and put them to flight But for the present I forbear to enter into particulars because I desire the satisfaction of the more moderate sort who though they scruple communion in some particulars above handled do yet dislike that totall Separation which others make and that bitternesse of spirit wherewith they prosecute their cause The Lord in tender mercy look down upon his church make up the breaches which sinne hath made remove the stumbling-blocks and occasions of offense recall such as are gone astray cause his truth to shine more and more in our hearts and teach them that fear his name to walk in love and by an holy unblamable conversation in all things to approve the soundnesse of their faith and sincerity of their religion before all men for the comfort of their souls the edification of others and the glory of his great name through Jesus Christ our Lord. FINIS The generall heads conteined in this Book CHAP. I. OF a stinted form of prayer pag. 1. CHAP. II. All things essentiall to prayer may be observed in a prescript form pag. 12. CHAP. III. A stinted Liturgie or publick form of prayer is no breach of the second commandment pag. 23. CHAP. IIII. It is as lawfull to pray unto God in a form of words devised by others as to sing psalmes to the praise of God in a stinted form of words prescribed by others pag. 54. CHAP. V. A stinted form of prayer doth not quench the Spirit pag. 83. CHAP. VI. In scripture there be prescript forms of blessing prayers salutations c. which may lawfully be used pag. 97. CHAP. VII The churches of God have both used and approved a stinted Liturgie pag. 106. CHAP. VIII The people may lawfully be present at those prayers which are put up unto God in a stinted form of words and partake in Divine ordinances administred in a stinted Liturgie pag. 122. CHAP. IX It is lawfull for a Christian to be present at that service which is read out of a book in some things faultie both for form and matter pag. 157. CHAP. X. It is lawfull to communicate in a mixt congregation where ignorant and prophane persons be admitted to the sacrament pag. 187. CHAP. XI Of holding communion with that assembly in the worship of God where we cannot perform all duties mentioned Matth. 18. 15 16 17. pag. 216. CHAP. XII The community of the faithfull much lesse two or three separated from the world and gathered together into the name of Christ by a covenant are not the proper and immediate subject of power ecclesiasticall pag. 231. CHAP. XIII An examination of sundry positions laid down by M r Jacob in his Exposition of the second commandment tending to Separation pag. 282. FINIS Octob. 9. 1639. Imprimatur Cantabrigiae Ra. Brownrigg Procan Psal 50. 15. 1. Tim. 2. 5. John 10. 23. Ephes 2. 18. Rom. 8. 26. 1 Cor. 14. 16 28. Orig. contra Celsum lib. 8. Ambr. in 1 Cor. 14. Hieron ad Heliodor Epitaph Nepotian August De Magist lib. 1 Idem De
further or whether the latter take away again what they seem to grant In these things they consent First that all publick Liturgies and stinted forms of prayer be unlawfull a breach of the second commandment both in the deviser and user Secondly that private forms of prayer if lawfull for weak Christians and babes in Christ are unlawfull for strong men in Christ or Christians that have received some growth in godlinesse Thirdly that a Christian weak or strong may not lawfully be present at the prayers of the congregation read or rehearsed out of a stinted Liturgie nor at the sacraments administred in a stinted form of Liturgie as it is with us The Question then hath three branches First whether a set form of prayer sound and pertinent for substance of matter grave and simple for the order and manner not prejudicing abbridging or hindring by the length thereof the preaching of the word and prayer fitted to the speciall occasions may in any sort be tolerated in the church or read by the minister of the word in the publick assembly and congregation of Saints Secondly whether it be lawfull specially for a strong Christian to use a set form of prayer as prayer or upon any occasion to reade as prayer a prayer upon a book Thirdly in case it should be unlawfull for the minister or master of the family to reade or use a prescript form of prayer whether it should be unlawfull also for the people children or servants to be present at such assemblies where the said prayer is read or used To these a fourth may be added to prevent all exceptions whether it be lawfull for a Christian to be present at that service which is read out of a book in somethings faulty either for matter or form In the affirmative the assertion is That a stinted Liturgie or form of prayer both publick and private is lawfull and in some respects necessary both in the congregation family and closet That a minister godly learned and faithfull may sometimes stand in need of the help of a publick Liturgie or stinted form of prayer in publick and may make use of a stinted form at other times when it is not necessarie in respect of inabilitie or indisposition That though it should be unlawfull for the minister or governour of the family to use such stinted forms yet may the people in the congregation and inferiours in the family be present at such prayers without sinne or scruple of conscience yea though the prayers be read out of a book in somethings questionable for matter or form So that voluntarie and willing Separation from the prayers of the congregation and ordinances of worship for that cause onely is sinfull in many respects Thus I have laboured plainly to state the question that I might neither be misled my self nor lead others into any by-path whiles they take their aim amisse And these particulars I purpose to discusse in the fear of God with the spirit of meeknesse according to the scriptures and trust by plain sincere and upright dealing to make it evident that I seek nothing but the maintenance of the truth the puritie of Gods worship the increase and exercise of all holy gifts and grace in his servants and the peace and comfort of his people CHAP. II. All things essentiall to prayer may be observed in a prescript form THe two former points may be confirmed joyntly and severally by these reasons following 1. That is a lawfull prayer wherein the desires of our hearts are lifted up or poured out unto God for Divine blessing according to his will in the name of Jesus Christ by the help of the Spirit of grace But in a set or stinted form of prayer the desires of the heart may be lifted up or poured out unto God according to his will c. Or That form of prayer is just and lawfull wherein all things essentiall to prayer or necessarily required in the word of God may be observed But all things essentiall to prayer or necessarily required in the word of God may be observed in a prescript form or read prayer What is required in holy prayer more then this That the matter be allowable and fit the manner holy reverent fervent and faithfull our wants laid open and petitions forced with as strong or stronger reasons and arguments then we are able of our selves to presse them with And may not a prayer holy and meet for the matter thereof be read or uttered with humility feeling of our wants earnestnesse of desire holinesse of affection and faith in Gods promises In reading the scripture the eye doth lead the heart and yet it may be read with judgement reverence meeknesse and joy why may not the same affections be moved in a prescript form and read prayer What necessitie is there that the heart and eye should be at variance in this duty when they may be conjoyned in the other Asaph and his brethren could praise God in a form of words set down by the prophet David And if a prescript form of words may be allowed in Thanksgiving which is one part of prayer it cannot be condemned in Petition The matter of our requests must fit the occasion so must the matter of our thanks and praise The Spirit of grace teacheth us to pray and the same Spirit moveth us to return praise for benefits received We must pray with the spirit and we must praise with the heart In the dedication of the temple Solomon used the very words of the psalme which David vowed to use at the bringing in of the Ark into his house Jehoshaphat in that excellent thanksgiving which he made appointed the priests and Levites to use a prescript form of words So did Hezekiah Zerubbabel and Jehushua And if we may sing psalmes with the spirit and with understanding with feeling and joy of heart as it is commanded in a form of words stinted and prescribed it cannot be thought a thing impossible to pray with affection in a stinted and prescribed form The differences which some put between Praysing God with a psalme and Calling upon Gods name are little to the purpose do not at all touch the force of the argument For thus the reason standeth In singing psalmes penned by the prophet David or other holy men of God the eye doth lead the heart no lesse then it doth in a stinted form of prayer and yet they may be sung after an holy manner with grace in the heart therefore a stinted form of prayer may be read or said without book with that affection of heart which God requireth in prayer And let the differences be as broad as they will in other things in this they do agree This reason may be drawn into another form thus Whatsoever hath the true matter and form of prayer that is truly and properly a prayer For where the true matter and form of a
if it be uttered with the lips without the intention of the heart it is a bare similitude and if the other be read or uttered after an holy manner with that affection which God requireth in prayer it is true and acceptable prayer Words without the heart are but empty sounds whether read or pronounced out of the memory or ex tempore and if the voice be joyned with the heart it is pleasant melody though our petitions be read out of a book But the book then saith he supplieth the room of the word and spirit Nothing lesse For the word of God directeth us what to ask even when we reade our prayers upon a book so long as we crave with understanding things agreeable to the will of God And the spirit doth enable and stirre us up to desire that which is according to Gods will and our necessity We may utter requests with our lips in conceived prayer without the aid and assistance of the holy Ghost and so we may in a penned prayer but offer up the sighs and grones of the heart we cannot without his grace It is no more lawfull to use any strange manner of prayer then it was to use strange fire or strange incense in time of the law Psal 141. 2. Apoc. 8. 3 4. But a stinted form of prayer is a strange manner of prayer The proposition we grant if rightly understood otherwise symbolicall and analogicall arguments if the proposition be not rightly taken are very dangerous But a stinted form of prayer is no strange manner of worship because in it all things required to the nature of true prayer may be observed In the word of God we have direction given to whom for what with what heart and affection to what end a man ought to pray but in what method or frame of speech he is to be a petitioner we find nothing prescribed in particular neither do we judge any thing necessary more then this That order decency and edification be observed That which hath the common nature definition use and end of worship but wanteth Divine authority and institution to make it approved and true worship that is strange in the worship of God But the method and phrase of speech hath not the common nature definition use or end of worship or prayer belonging unto it As conceived prayer so a set form of prayer is for substance and nature agreeable to the rules of direction delivered in the word of truth though for method and words both the humane Let our brethren set down out of the word of God what is necessarily and essentially required to the nature and being of true prayer shew if they be able that some one or other condition or requisite cannot be observed in a prescript or stinted form If this cannot be done as I think it never hath nor can be how dare they esteem or style it a strange worship They tell us God hath not ordained that manner of worship But this phrase the manner of worship is used two wayes first as it noteth the substantiall means of worship ordained of God by speciall institution secondly as it is put for the outward order or form how this worship or means of worship is performed A third signification might be added as when we say the third commandment teacheth in what manner the name and ordinances of God are to be used Now if it be taken in the first or third signification the outward frame of words order and method is neither means nor manner of worship either in preaching prayer or administration of the sacraments If in the second the word of God doth not prescribe any particular form stinted or not stinted as necessary but doth warrant both as allowable For where nothing is in particular commanded touching the externall form of words and order in which our petitions should be presented to the Lord there we are left at liberty And to put religion in reading or uttering words in a stinted or conceived form where God hath laid no bond upon the conscience what is it lesse then superstition If the phrase of speech be modus or medium cultûs as it is referred to the second commandment then it is instituted commanded and determined of God in particular then that and none other is lawfull and necessary for so it is in all parts of his positive worship Those sacramentall signes which God hath designed in the covenant are necessary and those onely lawfull and if method and phrase of speech be medium cultûs in the same sense the like must be said of that also In substance a prayer read and conceived is all one and the one is no more a strange manner of worship then the other And here let it be observed that all these objections are made against all use of stinted or read prayers publick or private voluntary or imposed sound and pertinent as well as corrupt and cannot be restrained to a form imposed upon the minister of the congregation to be used continually and that corrupt and faulty The matter if supposed to be alike from God as being truth and according to sound doctrine the manner in that we call conceived prayer is the same which nature teacheth and scripture approveth and is the onely way in which the prayers of all holy men recorded in scripture since Christ have been carried as the Papists themselves grant But for the manner or way of book-prayer we have not so much as example in scripture for it The strength of this reason let us view in the like M r Smith would prove the originals not to be given as helps before the eye in worship Because upon the day of Pentecost and many yeares after the churches of the new Testament did use no books in time of spirituall worship but prayed prophesied and sung psalmes merely out of their hearts Acts 2. 4 42. 10. 44 48. 19. 6. 1. Cor. 14. 15 17 26 37. Because no example can be shewed of any man ordinary or extraordinary that at or after the day of Pentecost used a book in praying prophesying and singing of Psalmes if yea let it be done and we yield And against the use of translations for the hearers thus he argueth The Prophets and Apostles wrote books but did never divide their books into chapters and verses Seeing therefore that chapters and verses were of mans invention hence it followeth before chapter and verse came in the hearers could not turn to search their books in time of hearing The Apostles in quoting testimonies of the prophets do not quote chapter and verse but onely say It is written The scripture saith The holy Ghost saith thereby teaching us that there is no use of chapter and verse for searching in time of hearing Never was there mention made of any hearer that ever had his book to search in time of hearing The reasons be the same and yet I perswade my self they
is lawfull to one because he needth it is forbidden to another by the second commandment because he needeth it not The method of sermons and prayers set forms of catechismes blessings and baptizing are arbitrarie helps and furtherances as they are called as whether we preach by doctrine reason and use or in another method begin with confession or thanksgiving use this precise form of words I baptize thee c. or Be thou baptized c. but not forbidden in the commandment Helps and furtherances in Gods worship so to speak because I would not contend about words are of two sorts Some necessary and in nature and use the same with the true worship of God instituted by his Highnesse particularly and these are unlawfull if devised by men because devised neither can any necessity be pretended to excuse them For in the point of Gods worship what is of the substance of worship and in conscience necessary that if it be not determined of God and instituted by him is unlawfull Others are mere circumstances concerning the method phrase externall manner of celebration which are not determined by God and therefore no particular is unlawfull which is according to the generall rules in scripture Thus for the place of sacrifice before it was determined it was lawfully in any place because no place was designed but after it was once determined it was lawfull in no place but that alone Voluntary and free-will-offerings might be offered at any time because for them no time was determined but the passeover might be celebrated onely at one time because the precise time of it was determined In all matters of positive worship and determined circumstances by the word of God such onely areâ— lawfull as the word of God hath enjoyned and all things are forbidden which are not commanded But in circumstances and matters of order not determined no particular is necessary and all such are lawfull as be consonant to the generall rules given in scripture and that if agreeable to the generall rules is lawfull which is not forbidden And so in this particular if God had determined any prescript form of prayer either for some time or for ever to all men or some onely that form to such and at such times had been necessary and that alone lawfull because determined If God had tied men to conceived prayer without any set or stinted form devised by themselves or imposed by others that alone had been lawfull because determined But seeing we are enjoyned to pray confesse sinne entreat mercy and no set form determined therefore any fit form is warrantable one as well as another For where the law hath put no difference it is not for us to distinguish Let it be demanded of a man when he prayeth why he useth that form he then useth what answer can he return but this That no form is determined and so any Fitting form is warrantable Or if he answer otherwise in effect he shall answer amisse as not knowing the true ground of the lawfulnesse of that he doth No man hath authoritie to devise any substantiall means of worship which must be referred to the second commandment no more then he may teach new doctrines or institute new sacraments in Gods church upon his own head But the order phrase or method which is devised by man is no worship of God And if we put no difference betwixt the positive worship of God which he hath in particular commanded and must not be devised of men and the order phrase and method in which his worship is performed it is not possible to worship God aright without sinne But if we shall looâ— more narrowly into the former distinction we shall find it flat contradictorie to it self and to the commandment For by arbitrarie furtherances we must understand not devised furtherances which this answer granteth to be lawfull but furtherances which are not necessary to one man though lawfull to another And then whereas the second commandment forbiddeth devised worship which is unlawfull as contrary to the eternall rule of righteousnesse by this answer arbitrarie furtherances not devised furtherances should be condemned which is clean contrary to the scope and end of the commandment For example when the commandment saith Thou shalt not make to thy self any graven image c. If a man shall distinguish thus Devised images are not unlawfull to him that needth but onely arbitrarie images sc to him that needeth them not should he not speak contrary to the commandment The case is the same in this particular For the things forbidden in the second commandment are in generall nature one with an image sc devised worship which carrieth not the stamp or approbation of God And when a stinted or set form of prayer is impleaded as contrary to that royall precept do they not speak contradictories that say A stinted form is lawfull to him that needeth it but an arbitrarie form unlawfull viz. a stinted or devised form to him that needeth it not For this is as much as to say devised worship is lawfull and acceptable in him that needeth that help but arbitrarie worship to wit to him that needeth it not is forbidden Actions lawfull in case or upon condition onely the case being amoved become unlawfull As for David to eat the shew-bread and in case the woman be not able to bring a lambe for her burnt-offering then a young pigeon shall be accepted Now the lawfulnesse of a stinted form of prayer lieth onely in case of some necessitie as a naturall help to supply some defect Many things no question are lawfull in case of necessitie which in a time free are unlawfull But the things unlawfull out of case of necessitie are such as God hath forbidden in his word as the eating of shew-bread c. whereas no reason hath been alledged to prove the use of a stinted form unlawfull more out of then in the case of necessitie Also that necessitie which doth legitimate an action unlawfull out of case of necessity must either free us from the commandment or is in speciall dispensed withall by God himself But necessity of a stinted form to free from the obligation of the second commandment or dispensation by way of prerogative in that case none hath nor can be shewed David did eat the shew-bread and sinned not sc in case of extremitie For ceremoniall precepts must give place to morall duties The priests in the temple profane the sabbath not simply and properly but according to the opinion of the adversaries if every action of the hand do profane the sabbath or they profane the sabbath because they do that by the appointment of God which otherwise would be a profanation both of the temple and the sabbath If the woman be not able then in stead of a lamb a young pigeon shall be accepted because the Law-giver hath so appointed otherwise I should think it
at this day wherein we may observe those that follow to have done more then track the steps of them that have gone before them and this without rebuke In prayer a minister may use the gifts of others to furnish himself with method words matter and arguments and utter his meditations as upon meditation he hath digested them by such helps yea he may use those very expressions and forms which others have used before him when they be more fit and moving then of himself he could reach unto In singing psalmes though the minister be able to turn them into more grave solid exact metre then usuall and nearer to the originall yet it is not denied but he may make use of other mens gifts inferiour to his own In reading the scripture in a prescribed translation which is a part of Gods publick worship whose gifts doth the minister make use of what ministeriall gift is exercised or manifested therein Every child of twelve or thirteen yeares old in respect of the outward act is as well able to reade a chapter as the stinted Liturgie They answer that Between publick reading of scriptures and publick reading of prayers there be two differences First the publick reading of the scripture is Gods ordinance but stinted prayers have not warrant from the word Secondly reading of the scriptures in the publick assembly simply considered in it self is not the proper work of the minister But this later is not to the purpose For we speak of reading the scriptures as it is done by a minister in the publick assembly and in the solemn worship of God be it when he readeth his text being a shorter or larger portion of holy writ The first is a flat contradiction to the reason it self and a plain confession that it is of no worth For when they say Reading the scripture is Gods ordinance wherein the minister useth anothers gifts and not his own but the introducing of new forms by mens devise and appointment is not warranted do they not confesse that this is no just exception against stinted prayer because it should condemn the ordinance of God no lesse then it and that stinted prayer is not unlawfull because a minister in reading it doth make use of another mans gifts but because it is unwarrantable which is the matter to be proved and importeth a confession that it is not proved by this reason but rather overthrown For if they restrain the proposition thus That stinted form of prayer is unlawfull wherein the minister maketh use of another mans gifts not of his own the reason consisteth all of particulars beggeth onely but concludeth nothing If the proposition be generall That is not an ordinance of God in the use whereof a minister exerciseth other mens gifts and not his own the exception here annexed is directly crosse thereunto for the publick reading of the scriptures is Gods ordinance But seeing this is a matter so much insisted upon That a stinted form of Liturgie is not warranted and so unlawfull let us consider a little how many wayes a thing may be warranted and in what sense the proposition holdeth true What is not warranted that is unlawfull A thing is warranted in the worship of God three wayes First by the light of nature and reason according to the generall rules of scripture and so time place method phrase of speech and such like are warranted though nothing be determined particularly thereof in scripture For the scripture commandeth that all things be done in order but it determineth not this or that to be matter of order Thus a stinted Liturgie is warranted Secondly a thing is warranted by necessary consequence when to some particular dutie required this or that particular is necessary or expedient though it be not named and so the translation of the scripture is warranted because is must be read to edification and edifie it cannot unlesse it be understood Thirdly that is warranted which is by speciall institution commanded as a part or substantiall means of worship which should be unlawfull if it was not particularly instituted as being contrary to the second commandment And seeing the word is thus diversly used in different matters unlesse it be wisely distinguished a man shall build false conclusions upon true principles if truly applied and sooner entangle himself then confute his adversary as it fareth with our brethren in this case For taking the word warranted in the strictest sense when they dispute against a set form or Liturgie as an addition to the word and means of worshipping God by the devises and appointment of men they conclude erroneously For a stinted Liturgie is no substantiall means of worshipping or positive worship for these two are one but onely a matter of order or form of words and method wherein we present our requests to God c. And from the same mistake they ensnare themselves while they teach others to argue upon the same grounds and with like force against singing of psalmes and reading of set translations to wit That they are not warranted of God and that we must be carefull as not to take away from the word any ordinance of God so not to adde to the word as means of worshipping God the devises and appointment of men Out of which snare they can never rid themselves unlesse they take the word warranted in a larger sense and distinguish betwixt the substantiall and necessary means of worship and that which is allowed by consequence onely or doth pertein to the worship of God â—s a matter of order For though singing of psalmes be commanded of God though God allow nay command that the scriptures should be translated as that without which they cannot be read to edification yet the frame of words in singing and the translation it self is the work of men and the words and phrases the devises of men not an ordinance of worship This knot cannot be untyed but it will cut the sinews of the former objection Who seeth not that the imposing of prayers devised by other men upn the churches to be used of all ministers ordinarily for theirs and the churches prayers doth much derogate from the honour fruit and benefit of Christs ascension into heaven and from the love care and bounty that he hath and sheweth continually to his church upon earth giving gifts to men for the work of the ministery and the profit of the churches Eph. 4. 8 13. 1. Cor. 12. 4 5 6. with Matth. 28. 20. Whatsoever derogateth from the honour fruit and benefit of the ascension of Christ that is wicked and unlawfull But to reade prayers out of a book derogateth from the honour fruit and benefit of Christs ascension What is here said of imposing prayers devised by others is alledged against the use of stinted prayers and Liturgie and so must be understood and till the use of a prescript form of prayer or Liturgie be proved unlawfull it will never be found
particular sinnes against the law of God the state of man by nature and the condition of the Saints and of the church as also to think upon the works of Gods providence and how he is pleased to deal with his people in all places 2. The better to stirre up confidence and affection and to furnish himself with words and matter it is not unlawfull nor unprofitable to reade the prayers of the godly registred in holy scripture or published in other godly books to observe the matter of their prayer their ferventnesse in praying and the arguments wherewith they pressed their suits and contended for audience 3. After a man hath collected matter for prayer by meditation and reading he may studie to digest it into due order and method and to expresse his requests in fit and decent speech and the same so conceived he may utter as a prayer according as occasion shall offer it self The reason may be thus contracted If the Spirit of God doth work by means and stir up good desires but giveth not abilitie to expresse our desires in fitting significant words 〈◊〉 it is lawfull for us to use all godly means to stirr up the graces of God in us and premediate how we may utter our requests in such form and manner as may best serve for our quickning and the edification of others And if the use of a premeditated form of words in prayer do not stint the Spirit in a sinfull manner a set form of prayer cannot be condemned as injurious to the Spirit The Spirit of God is the onely sufficient help which God giveth us to help our infirmities in the time of prayer Rom. 8. 26. Gal. 4. 6. Zech. 12. 10. We confesse most willingly that prayer is not a work of nature wit or learning but of the Spirit of grace True desire or abilitie to pray is not bred in us by nature nor procured and gotten by our study and industry but proceedeth onely from the holy Ghost as the authour and efficient and this is proved by the places quoted But ability to pray standeth in the lifting up of the soul unto God not in the ample expression of our desires according to the various occasions in fit words and pressing them with forcible arguments Prayer is the immediate work of the Spirit But no text of scripture doth in such sense make the holy Ghost the authour of prayer or helper of our infirmities as that it should be unlawfull to make use of outward means to furnish the soul with matter stirre up the graces of God in the heart and blow the coals of the spirit For then we must not reade the scriptures nor other godly books we may not meditate or conferre the better to fit us for prayer Peradventure it will be said the Spirit of God is our onely helper in the time of prayer so that at other times we may use helps to stirre up the graces of the Spirit but not in the time of prayer And if this distinction be found in scripture or by sound reason may be deduced out of scripture we must hearken unto it but if it be of our selves whiles we pleade against the devises of men we maintein devises The Spirit of grace is at all times the sole mover and enabler of us to pray and the use of lawfull helps and such as suite with the nature of prayer are at no time unlawfull As it is fit to meditate and reade before we pray so in prayer it is lawfull to kneel lift up the eyes and hands use the help of the voyce and the benefit of a Christian friend to stirre up affection Therefore for the lawfulnesse of book-prayer we may dispute thus If it be lawfull to use externall helps in time of prayer the better to stirre up affection then book-prayer is not to be condemned for this that the Spirit of God is the onely or sufficient help that God giveth to help our infirmities in the time of prayer But it is lawfull to use externall helps in time of prayer The Spirit alone either immediately or by means sanctified and ordained by himself maketh requests for us yea it is by the immediate teachings and suggestions of the Spirit that all our requests must be put up no other helps are mentioned or can be collected in the present action of prayer I will not stand to enquire how these things can agree together what is meant by the immediate teachings of the Spirit or how the Spirit maketh requests either immediately or by means The Spirit alone and that immediately is the authour of prayer but by means he ministreth varietie of matter order and words But what are we to understand by means sanctified and ordained by himself If means ordained by speciall institution it is too strait and hard to conceive what they be If means allowed by God as those whereby we may furnish our selves with words and matter for prayer as reading godly books conference meditation on the works of God c. a stinted form of prayer is a means sanctified And here I desire it may be noted in what sense a form of prayer is called a means or furtherance not as a means or form of worship properly so called but as in fit words and phrases it presenteth to our minds or memories what we ought to beg agreeable to the word of God as the frame of words and matter kept in memory may be called and is reputed a stinted form A stinted form of prayer quencheth the Spirit It is a quenching of the Spirit to reade another mans prayer upon a book That quencheth the Spirit which is as water to cool or allay or exstinguish the heat of that holy fire which cannot be imputed to a set form of prayer either by authoritie of scripture or sound reason Reading godly books is an exercise profitable to stirre up the graces of Gods Spirit in us were it not a wonder if reading a godly prayer should produce the contrary effect As in the ministery of the word the corruption of mans heart and the hainousnesse of sinne may more lively and fully be discovered for his humiliation then he is able of himself to set it forth so in prayer penned by a goldy andwell experienced Christian the case of a distressed soul may more pithily and amply be deciphred and anatomized then he of himself is able to lay it open And in such case to deny this lawfull help is to take away a crutch from the lame and bread from the hungry In the very act of prayer it is lawfull to use outward helps whereby we may be enabled to pray better and shall it not be lawfull for a burdened soul perplexed with doubtings overwhelmed with bitter anguish to use the help of a book that he might the better unfold and lay open his misery into the bosome of his loving Father The ample and particular laying open of our necessities doth ease the
people the imposer and user Plain dealing is a jewel Moreover to take away the ambiguitie of the word a stinted form may be set apart for publick use two wayes Either as sanctified to be the immediate and infallible rule of prayer a substantiall or proper means of worship holy by institution and necessary in conscience in respect of Divine commandment and in this no publick Liturgie is or ought to be set apart because none is prescribed of God none such can be devised or appointed of men Or it may be set apart where no one being determined by God one is freely chosen and agreed upon for publick use as consonant to the generall rules of scripture for orders sake to testifie consent in matters of faith and for the help of them that may stand in need not as the immediate and infallible rule of prayer nor as a proper means of worship nor as holy above others nor necessary in point of conscience and in this sense a Liturgy or stinted form may be set apart and it cannot well be conceived how it should generally be used unlesse it be set apart that is unlesse one be chosen amongst many and agreed upon to testifie consent In a stinted form or Liturgie two things are to be considered the matter it self which if holy and good is of God as in conceived prayer and the externall method order and phrase of speech which is not determined by God as whether it shall be in these and these words suddenly conceived or more solemnly composed devised by others or invented by our selves And seeing neither of these is determined it is the devise of man to place opinion of worship holinesse or necessitie in either of them simply considered Our Saviour never joyned with them in their prayers though he came often to their synagogues and meetings but alwayes either to preach unto them or reprove them for their humane inventions taking the opportunitie of their meetings for this very end A stinted Liturgie is challenged to be an humane devise condemned by the second commandment because it is not prescribed in the word The like exception upon just grounds do I make to this answer It is an humane devise a corrupt addition because it hath no warrant from the scripture Why did our Saviour go up to the feast of the passeover according to the custome when he was twelve yeares old onely to preach unto them and reprove their humane inventions and not to keep the passeover Did he ordinarily resort to the synagogues and was he present at the lectures of the law and prophets and did not joyn in prayer He himself telleth us it behooved him to fulfill all righteousnesse and was not this one branch of that righteousnesse he was to fulfill It is true he resorted thither to preach the Gospel and reprove the corrupt glosses of the scribes and Pharisees but to preach the Gospel and joyn in prayer with the people of God in covenant are things that may well stand together Our Saviour reproved the humane inventions of the scribes and Pharisees but did he ever reprove them simply for their stinted Liturgie or teach the faithfull not to joyn with the rest in their synagogues in any part of their stinted Liturgie If he came to the synagogues merely to take the opportunity of their meetings did he celebrate the last passeover with his disciples merely for that end likewise And if any man will be so unadvised and rash to say no more it will not avail For unto their custome of finishing the passeover with certain psalmes there is not any thing more probable then that the holy Evangelist doth evidently allude saying that after the cup delivered by our Saviour to his apostles they sung an hymne and went forth to the mount of Olives And some adde as the nature of some hymnes require it may be there was a common foot of the song wherewith the disciples answered unto our Saviour Christ first singing If they did use such without good warrant it will be no warrant to us and if they had warrant from God for any forms they used about the passeover c. if we have warrant from God we may do the like And we know we must go by rule and not by unwarranted example in all things about Gods worship Warrant is twofold One of precise institution determination and commandment and thus all substantiall parts and proper means of worship must be warranted But this warrant is not necessary to a stinted Liturgie unlesse it be determined of God in speciall And if that be true which some confidently affirm that reading cannot be prayer or that in reading a man cannot speak unto God or that read-prayer is an idole-prayer either it cannot be that by speciall institution a stinted prayer should be prescribed to be read or speciall institution is not sufficient to make it warrantable This I note here once again to perswade men more considerately to view over their positions and shew to how little purpose they ofttimes answer that this or that form is not the invention of man Another warrant there is according to the generall rules of scripture where nothing is particularly determined and thus a stinted Liturgie is warranted both to the Jews and Christians which is sufficient Also the example of our Saviour Christ resorting ordinarily to the synagogues and never speaking one word either to his disciples or other faithfull to beware of joyning with the rest in any part of their stinted Liturgies is to us warrant abundantly sufficient not to withdraw our selves from prayer or other ordinances of God because administred in a stinted Liturgie The spirit of the people should joyn with the ministers spirit in prayer according to the ordinance of Christ who ordereth no more to their parts in that case then to joyn with him and to testifie it by saying Amen And if the prayer be sound fit and holy what hindreth why the people may not testifie their consent by saying Amen If the governours neglect to stirre up the graces and gifts of the Spirit in themselves and so deprive the people of the benefit of their gifts must not the people make use of such gifts as they use if not their own then others The worship it self is vain fruitlesse and unwarrantable No branch of Gods worship consisteth in this That our prayers be presented to God in this or that method order or phrase of speech in a form of speech devised by others or invented by our selves suddenly conceived or premeditated long before varied every time we pray or one and the same often reiterated as occasion requireth And if the worship it self be vain and unwarrantable it must be either because the form of prayer is devised by himself and uttered in a stinted form or devised by others and not by himself If the former then no prayer is Gods ordinance which is
not uttered without premeditation settled and digested or at least which is not immediately suggested by the Spirit in respect of words and phrase of speech If the latter then devised worship is not forbidden in the second commandment but worship devised by another For that prayer which should be pure worship if devised by a mans self is unlawfull worship when devised by another And so devised worship or prayer is not condemned but worship or prayer devised by another man And if this be not the devise of man I know not what is Can this alter the nature of the worship in the hearer or him that joyneth that the words in prayer are invented by another studied by the governour or more suddenly conceived In the judgement of some Divines the three first commandments are thus distinguished each from other That the first commandment conteineth all those our duties towards God which are naturall The second all those duties in Gods speciall worship which are instituted and either of these is both inward and outward The third commandment requireth the well using of both these and of all other things which come of God If this distinction be allowed a stinted form as such doth not at all belong to the second commandment For instituted worship and not the order or manner of performance is the matter of the second commandment Stinted prayer is unlawfull because a man in devising it doth not exercise his own gifts Though he exercise not his gifts in devising it in reading or uttering it as a prayer he may set his understanding judgement faith hope love humility fervency and other graces of Gods Spirit on work And if the minister do not may not the people exercise their gifts in hearing and so though it be unlawfull to him it is not so to them Stinted prayer voluntarily taken up upon a mans self is not so much unlawfull but prayer imposed upon men because in such case they subject themselves to mans ordinance in Gods worship This is a strange description of mans ordinance in the worship of God or of worshipping God after the ordinances of men For thence it will follow that the same devised worship voluntarily taken up hath some allowance as the ordinance of God and ceaseth onely to be of God when it is imposed Whereas the ordinances of men in Gods worship condemned in scripture are not mere matters of order forms of words and phrases circumstances of time and place determined by men according to the generall rules but matters of worship devised besides and against the word of God and are unlawfull whether voluntarily taken up and devised of our selves or imposed by others A prescribed set form is not agreeable to the word of God for circumstance because the prescribing of it is to set apart or sanctifie it for such an use without Gods command and so to idolize it above other prayers In what sense a stinted form of prayer is or may be set apart hath been shewed before But this description of setting apart or prescribing is a mere devise barely affirmed without any shew of reason What is here objected against a prescribed form may be affirmed of a prescribed place time and order for the celebration of Divine ordinances which are of the same nature with it and no more determined by the word of God And suppose the minister or governour maintein some erroneous conceit touching the prescribed form of prayer are the people children or servants hereby authorized to withdraw themselves from such prayers or the prayers themselves made unacceptable to such as know how to use them aright One man is of opinion that a prescribed form is better then another another that a prescribed form is unlawfull one that it is best ordinarily to use a stinted form another that he is to pray alwayes according to the present occasion in a different order and phrase of speech In these cases if the least errour do stain the prayers to others that they may not lawfully joyn together with whom shall the faithfull joyn at all Is not this to fill the conscience with scruples and the church with rents Errours and abuses personall they rest in the persons so erring and stain not others It is harsh to affirm that such hath been the estate of the church ever since the death of the apostles almost if not before that a Christian could not without sinne joyn with any publick assembly in prayer or participation of the sacraments that he must either separate from the prayers of the assembly and depart from the sacraments or derogate from the authoritie of God and worship him after the ordinances of men For if such was the state of the Christian church from that time what is become of those great and pretious promises made to the church in the times of the Messias Did the church begin to draw and give up her breath both in one day Many things were amisse in the church many corruptions did begin to bud in the apostles times and after their departure did put forth with greater vigour and the saints of God I doubt not offended many wayes through ignorance and infirmity which God in mercy was pleased to pardon unto them But that the state and condition of the church was such that a Christian could not hold communion in prayer and the sacraments with the churches of God is contrary to the many promises in scripture made to the churches of the New Testament It is true the scripture doth forewarn us of an apostasie from the faith and the mystery of iniquity began to work in the apostles dayes and after their death things declined more and more But that within an age or two after the apostles departure out of this life things were so corrupted that the godly might not hold communion with the church in prayer and participation of the sacraments is more then an advised Christian will dare to affirm or think But if a stinted form of prayer be unlawfull both to minister and people to him that administers according to it and them that joyn a Christian might not safely joyn in any church-assembly or congregation in prayer or participation of the sacraments within few ages after the death of the apostles if at all Unlawfull commands in matters of religion especially cannot be obeyed without sinne Hos 5. 11. and it is a sinne to walk after them many wayes In matters of religion if the commands of men be contrary to the commands of God for substance or matter of the thing commanded we must obey God rather then men But if the command of man be for substance of matter agreeable to the rules of scripture pressed onely with too great strictnesse or severitie it is not evermore against God nor our superiours nor the present age and posterity nor ourselves to yield obedience If it be an holy form of baptisme voluntarily to baptize into
which assembled every day the word was preached every day And in the congregations which assembled every Lords day after the reading of the lessons psalmes and evangelists the word was preached constantly before they were dismissed The time specially appointed or taken for the sermon was the morning after the reading of the prophets and psalmes and evangelists In the afternoon as assemblies so sermons were frequent and two or more sermons were made in one and the same congregation sometimes by one sometimes by divers ministers After the sermon ended followed the prayers of the congregation as the testimonies before alledged plentifully confirm Clemen Constit lib. 2. cap. 57. After the exhortation of the Presbyter and the Bishop all pray unto God Justin Apol. 2. ad Anton. Then we rise all and pray together sc after the exhortation ended Origen Hom. 3. in Isa Idcirco surgentes oremus Deum Hom. 36. in Luc. Surgamus precemúrque Deum Chrysost Hom. 50. ad cap. 14. Matth. But now it is time to conclude our speech with prayer orate igitur universi nobiscum In all which we see the wisdome of the church so moderated the length of the Liturgie that each ordinance of God had its proper season that reading and prayer did not thrust out preaching nor preaching eat up prayer that the weak were not tired and burdened nor the sluggish fostered in their securitie And if a Liturgie be onely burdensome for length it is not altogether to be cast off For the thing it self is thereby justified as good and allowable that which burdeneth being taken away And it is much better to wrestle against bodily tirednesse with spirituall fervour then deprive themselves of the comfort and profit which is to be had in the ordinances of God The worship of God by that stinted form whereof our question is is the devise of Antichrist it being never prescribed or used in the primitive churches planted by the apostles and recorded in scripture But as the mystery wrought to a greater height in declining times of the church it was received by little and little till at last it came to be completely framed strictly enjoyned and every where used in the papacy as serving to maintein superstition and a dumbe idole-reading ministery and to nourish people in ignorance of the nature and right use of prayer The Masse-book is in Latine this Liturgie-book is in English the Masse-book hath all the prayers this Liturgie hath and some more other differences I know not between them Therefore king Edward the sixth in his letter to the Devonshire-men to convince them that their Liturgie was our service telleth them that it was no other but the old and the self-same words in English which were in Latine save a few things taken out which were so fond that it was a shame to heare them in English And king James in a speech of his in Scotland said that their English Liturgie was an ill-said Masse Pope Pius the fourth sending Vincentio Parpatia Abbat of S. Saviour to Qu. Elisabeth offered to confirm the English Liturgie by his authoritie if she would yield to him in some other things Indeed this Liturgie pleased them so well that for the first eleven years of Qu. Elizabeth Papists came to the English churches and service as the Lord Cook sheweth And when the Popes intelligencers had seen service solemnly sung and said in Canterbury and London with all their pomp and procession they wondred that their master would be so unadvised as to interdict a Prince or State whose service and ceremonies so symbolized with his own The whole form then of the church-service a few grosse things taken out is borrowed from the Papists culled and picked out of that popish dung-hill the Portuis and vile Masse-book But that form of prayer by which God is worshipped after the manner that idolaters worship their Gods swerveth from a rule of prayer prescribed in scripture Deut. 12. 3 4. 30. 31 32. And this is made the first of the exceptions against the common-prayer-book which were briefly added to in the Abbridgement That it appointed a Liturgie which in the whole matter and form thereof is too like unto the Masse-book The main challenge in this objection which I have set down more at large because it is much insisted upon against our communion-book is That it was taken out of the masse-book But in the manner of propounding there be divers great mistakes to say no more It is a great fault that they put no difference betwixt the substance of worship and the externall form or order of celebration The substance of worship in that stinted form of prayer is That we call upon God in the mediation of Jesus Christ according to his will Is this the devise of Antichrist because the form of words was taken out of the masse-book Suppose a minister of the Gospel should borrow some expressions or phrases of speech from heathen authours is his sermon forthwith the invention or devise of an heathen It is as far wide that they say Not onely the form of it taken from the church of Antichrist but surely the matter also For the matter of our Liturgie is the reading of the scriptures in a known tongue the calling upon God in the mediation of Jesus Christ and not upon angels or saints departed for the living and not for the dead the right administration of the sacraments for substance and singing of psalmes are these the devises of Antichrist Is the administration of the Lords supper in both kinds in remembrance of Christs death and passion who by one oblation of himself once offered hath made a full perfect and sufficient oblation and satisfaction for the sins of the whole world is this taken from the church of Antichrist These imputations are not so grosse as their reasons weak upon which they are built If our stinted Liturgy be the devise of Antichrist because it is not prescribed by the apostles or recorded in scripture then every stinted Liturgie must fall under the same censure for none other is prescribed in scripture or recorded by the apostles And so either every stinted Liturgie is part of that mystery of iniquitie which began to work in the apostles dayes or our Liturgy is not Antichristian because it was not prescribed or used in the primitive churches planted by the apostles If it was received by little and little till at last it came to be completely framed then the first beginning of it was no more from Antichrist then was the beginning of other Liturgies Antichrist sitteth in the Temple of God and antichristianisme is a filthy and lothsome leprosie which by degrees did infect the pure worship of God If therefore our Liturgie was sowred in after-times with that old leaven it might be pure and free in its first originall Is it for matter taken from the church of Antichrist
granted nothing is here alledged but what might be said against communicating with ministers who have their weaknesses or use a stinted form of their own devising ordinarily or be of different opinions either in prayer or sacrament and if we must hold communion with none who dissent from us in any jote or tittle we must never joyn or not long continue in any congregation The personall miscarriages of private persons are not so perillous as the evil acts of the minister whom I make my mouth to God in prayer Neither do the errours of individuall men tainted with corruptions voluntarily broched in prayer or sermon cast that defilement upon them who joyn together as do the unwarrantable opinions of the church and the ministration upon such publick commandment It is a good rule in Divinity oft to be thought upon That every distinction in matters of faith or religion not grounded upon or warranted by the scripture is an humane devise For is not this to adde to the word of God to lay down an opinion as from God which is not to be found in his word at all Now to apply this to the present matter in hand I desire to know from what scripture this distinction can be warranted That the personall errours of the minister in his voluntary administration of the sacraments or prayer do not defile though I do not publickly testifie dislike or absent my self but errour committed in the administration by publick commandment do pollute all that be present Reason why presence should pollute in one case more then the other none can be given Calling from God to testifie dislike it may be I have in neither but least in the latter It being more tolerable for private persons to rebuke the slips and errours of their minister in voluntary administration then for a man to controll the order established by publick authority and common consent when he is not in speciall called thereunto If this distinction be of weight it would go best with the church to have no settled order amongst them for so long as the faults and corruptions be onely personall they defile not them that be present at the ordinances but personall they are untill they be established by common consent or publick authority Moreover by this rule one member may sooner cast out the whole church then the whole church can cut off one member For the church must not cut off a member but upon weighty consideration and apparent just cause and that after conviction with much long-suffering and patience but if this objection hold true one member must openly rebuke the church or withdraw from communion with the church for a stinted Liturgie or for some slip or fault there committed perhaps questionable at least tolerable among brethren Is not my joyning with them that sinne to be reputed an appearance thereof when I professe not dislike thereof It is one thing to joyn with men in sin another to joyn with them necessarily in the worship of God though for the manner of administration something be done amisse If I professe not dislike of what I judge amisse having no calling thereunto my joyning in prayer is no appearance of evil to a right-discerning eye because I am necessarily called there to attend upon the Lord in his holy ordinances Necessary attendance upon his master excuseth the servants presence in many companies where he seeth and heareth much evil which he cannot amend nor reprove and shall not necessary attendance upon Jesus Christ justly and truly excuse the faithfull To say nothing that this exception is crosse to the former and if these exceptions be laid together we shall find nothing but going backward and forward one denying what the other affirmeth If the faithfull by the approbation of our Saviour Christ and his Apostles were present at Divine ordinances as much or more corrupted then they can be supposed to be with us then for such corruptions we are not voluntarily to withdraw our selves For defilement is feared without cause by simple presence where Christ requireth and approveth our presence and hath promised to be present with us by his grace But the faithfull by the commandment and approbation of Christ have been present at Divine ordinances as much or more corrupted then they can be supposed to be with us For the scribes and Pharisees sinned grievously in corrupting the law with false glosses in so much that they neither taught nor practiced what was necessary to salvation They taught many things directly contrary to the law as if a child had vowed not to relieve his parents he was bound to keep his vow and neglect them They defiled the worship of God with their vain inventions And it may well be thought their praying was answerable to their preaching cold fruitlesse corrupt and rotten many wayes Neverthelesse the faithfull held communion and fellowship with them in the worship of God not in their corruptions and that by the approbation and commandment of Christ himself Our Saviour doth not tell the faithfull they were to call upon the Pharisees to fulfill their ministery which they had received and as occasion should require proceed further to declare their dislike in such manner as is meet either absenting themselves or other wayes declaring their dislike so as the whole church may take notice of it But his commandment is they should heare them so long as they sit in Moses chair It is true our Saviour doth not approve their corrupt glosses and sinfull inventions but doth sharply reprove them himself and admonish others to let them alone and beware of their leaven but not to forsake the assembly or absent themselves from the ordinances of worship From which it followeth evidently that simple presence at Divine ordinances is not consent or approbation of the corruptions therein practiced and that we must leave and forsake some in respect of familiar conversation with whom we may hold outward communion in the exercises of religion The sinne of Eli's sonnes in prophaning the holy things of God was exceeding great but Elkanah Hannah and Samuel did not partake with the sinnes of the priests in that they did not abstein from the Lords sacrifices The behaviour of the Corinthians in their unreverent scandalous and almost prophane coming to the Lords table was foul and corrupt yet the faithfull did not forbear nor the Apostle charge them to absent themselves from the Lords table The famous church of Rome was so weak and feeble in the duties of government as they did not or could not separate from them such as preached Christ contentiously and with spitefull minds against the Apostle and the greater number of that church did corruptly demean and carry themselves therein and yet the Apostle never taught the rest to separate and have no communion with them in the ordinances of worship Knowledge before-hand that such corrupt administration will be used
other by all means lawfull yet they must bear one with another not for a time onely but continually For such are the ignorances and frailties of all men that if they bear not one with another of necessity they must break off all society one with another If all that dissent in opinion in any circumstances of religion if all that be judged too remisse or over-zealous or if every one that is waspish rash stiff in his own opinion or laboureth under such like infirmity must be cut off I know not where we shall find a church upon earth Besides it is one thing to bear with faults for a season when we have power in our hands to reform them another to hold communion with the church in the worship of God where such abuses are continued Such as have power in their hands to reform should tolerate abuses for a time onely sc untill there be opportunity of reformation But such as have not power in their hands to redresse abuses may and ought to hold communion with the church of God in the publick worship of God notwithstanding such abuses continued for the continuance of such corruptions is not the sin of him who hath used all good means for their removall but cannot obtein it The Lord never gave commandment to his people to depart from and forsake his ordinances because such as ought did not reform but maintein abuses in his sanctuary If they abode still in that corrupt society and joyned in the publick worship of God because they had not authority to redresse them then it followeth that communion in Gods ordinances is not sin to them who mislike the corruptions that are allowed and practiced pray desire and by all other good means seek reformation but break not off society because the Lord hath given them no authority so to do goeth not before them therein they should walk by their own light and not by Gods commandment nor the approved examples of the Saints recorded in scripture For one or a few private Christians to break off society with the church in prayer or participation of the sacraments because they are administred in a stinted Liturgie or the corruptions pretended therein is a greater disorder and corruption then any they can alledge in the Liturgie concerning prayer or administration of the sacraments because in so weighty businesse they challenge that authority which Christ never committed to them and go directly crosse to the order established by our Saviour Christ But of that more at large in the chapters following CHAP. X. It is lawfull to communicate in a mixt congregation where ignorant and prophane persons be admitted to the sacrament THis is made an exception against communicating in our assemblies that we are a mixt congregation and that ignorant and prophane persons are admitted unto the Lords table To trie the weight of this reason the better we must remember that sinners which may come into question are either secret that is not of publick note though one or other perhaps the minister himself may know them in their course scandalous or else notorious such as are commonly defamed and known for evil by evidence of fact and course if not juridicé The first sort sin in coming prophanely unto the Lords ordinances and they pollute the holy things of God unto their own destruction if they come without repentance and purpose of amendment But they are not to be repelled if they offer themselves because though one know them to have sinned thus and thus it is unknown to others and so the sin is private and not openly known Christ knew Judas his fetches yet he suffered him and though his treason was hidden and there were no witnesses of his intendment yet his theft was acted and not purposed onely De secretis non judicat ecclesia Et privata scelera non habent vindictam When it is not notorious and manifest that such a man hath lost his right to the sacrament it ought not to be denied unto him in the face of the congregation otherwise liberty should be granted to wicked ministers to punish with this punishment whomsoever they please The law of God in all ecclesiasticall and civil punishments requireth either confession by the party of the fault which is committed or else proof by witnesses Augustine tom 9. lib. De medicin poen cap. 3. is clear of this opinion Nos à communione quenquam prohibere non possumus nisi aut spontè confessum aut in aliquo judicio ecclesiastico vel seculari nominatum atque convictum as he is cited by the glosse ad 1. Cor. 5. and by Aquinas in the place above mentioned It is requisite for the common good and convenient order both of church and common-wealth that all common favours which are publickly to be disposed and distributed according to the dignity of private persons should be dispensed by publick ministers designed thereunto not according to the private knowledge of this or that man neither of that minister but according to a publick and notorious cogniscance And whosoever doth by his offense against God lose his right and interest to the holy things of God he must lose it in the face of the church before it can be denied him in the face of the congregation And he is to be judged as in all other cases not by any man 's nor by any ministers private knowledge but according to proofs and allegations For the common good necessarily requireth that such publick actions of this nature should be regulated by a kind of publick and not private knowledge which once admitted into judicature would soon fill up the church and state with a world of scandals injuries and inconveniences Grosse notorious scandalous sinners should be excluded from the sacrament but yet according to the order and appointment of the Lord. Cast not pearls before swine give not holy things to dogs Therefore the primitive church about to administer the Deacon cryed out against flagitious persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with which the charge in our Liturgie well suteth Amongst the heathen some were accounted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who were admitted into the entrance but not into the temple Whence among the Latines they are called profane because they stood before but might not enter the temple Hence also was that question amongst the Heathen in their services 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Who is here to which it was answered of the assembly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Many and good Hence that of Callimachus in hymnis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Virgil expresseth thus Procul ô procul este profani Conclamat vates And amongst the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are thought to have their name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is because they did restrain ar drive the profane from them And if the heathen had such care of their idolatrous services that they
primitive church after the apostles the discipline of the church was in some cases very severe partly to prevent the abuse of Gods ordinances partly to maintein the dignitie and authority of the censures neverthelesse the godly were compelled to tolerate many disorders which they could not redresse not in doctrine and worship but in manners and conversation For as soon as Christians began a little to breathe from the fear of bloudy persecution they fell into dissolute idlenesse and began to nourish debate strife hatred emulation pride c. to heap sinne upon sinne as might be proved at large by the complaints of the Fathers made of the sinnes of the times in all sorts ministers and people men and women But it was and ever hath been the judgement of them who did so grievously complain of the sinnes of their times that the godly did not communicate with others in their sinnes although they did continue with them in the communion of the sacraments If a church depart from the Lord by any transgression and therein remain irrepentant after due conviction and will not be reclaimed it manifesteth unto us that God also hath left it and that as the church by her sinne hath separated from and broken covenant with God so God by leaving her in hardnesse of heart without repentance hath on his part broken and dissolved the covenant also The Lord Jesus threatneth the churches for leaving their first love and for their lukewarmnesse that he will come against them speedily and remove their candlestick that is dischurch them except they repent and spue them as lothsome out of his mouth It is true the Apostles mention corruptions in the churches with utter dislike severe reproof and strait charge of reformation and the Lord Jesus threatneth the churches for lukewarmnesse and leaving their first love But neither Christ nor his Apostles did ever blame the faithfull for holding communion in those churches in the ordinances of worship or give them charge to depart if disorders and abuses were not forthwith corrected and amended Not to enquire what is due conviction Not to enquire what is due conviction or when a church is to be deemed obstinately impenitent it is most untrue that the toleration of disorders or maintenance of corruptions of some kind by some yea by many in the church is to us a manifest token that God hath left it The history of the church from the very first plantation thereof unto this very day doth evidence that many and foul abuses disorders and corruptions have continued in the churches of God when yet the Lord did not utterly take from them all tokens of his visible presence This is confessed of the church of the Jews And if they continued the church of God when they had broken covenant for their part so long as the Lord continued the signes of his visible presence among them how dare any man think or say that God hath utterly left or forsaken that people amongst whom he dwelleth plentifully by the means of grace and unto whom he imparteth the graces of his Spirit though for their sinnes they deserve to be cast off The Lord is God and not man therefore the sonnes of Jacob are not confounded The Jews at first were chosen to be the people of God not for their righteousnesse but of the rich grace and mercy of God They continue to be his church not for their righteousnesse but according to his free and gracious promise And so long as Christ doth of his mere grace and love bear with the manners of his church and giveth her not a bill of divorce it is not for men to say or judge that he hath utterly left and forsaken her And seeing the faithfull must follow Christ dwell with Christ and abide with him so long as Christ doth dwell in the assembly by his presence and plentifull means of grace it is not lawfull for them voluntarily to depart and break off communion CHAP. XI Of holding communion with that assembly in the worship of God where we cannot perform all duties mentioned Matth. 18. 15 16 17. VVHosoever neglecteth Christs rule in proceeding with his minister or others of the church both partaketh in their sin and sinneth against Christs command Matth. 18. If he be ignorant of Christs rule and order yet he sinneth but if he know it and do it not then his sin remaineth Now the rule prescribed by Christ is That one brother offended should warn any member of the same church whereof he is a member if he offend him yea though it be his minister And if he reform not he must proceed to warn him more solemnly taking two or three with him doing it in the name of Christ If this admonition take not effect for reformation he must tell the church If the church then will not do their duty he must clear himself protesting against their neglect therein Hos 2. 12. The brief and plain meaning of this objection is That every Christian is bound to perform all those offices mentioned to every delinquent brother in society or communion and that it is not lawfull to abide in society or communion where a man cannot perform all those duties without defiling or undoing himself And therein is implyed that seeing the Jews had no such order for excommunication established amongst them therefore they might hold communion not withstanding the corruptions that were found amongst them To trie the strength of this argument let it be granted that our Saviour speaketh not of private managing of civil affairs and private injuries whereby we might recover what we lost by the injurie of our brother for that is an indulgence or benefit no commandment of rule and duty yea sometimes it is a fault not to suffer wrong but of church-admonitions and censures and that order which he hath set for the winning or punishment of offenders But then by a delinquent brother we must not understand onely one of the same particular society or fellowship but any one of what countrey or condition soever with whom we have religious fellowship If thy brother If any man that is called a brother thy brother that is a Christian For our Lord hath appointed no such course to be taken with them that are out of the church Suppose Christians of distinct societies living remote one from another do trespasse one against the other is not the innocent party bound to hold the course here prescribed with the delinquent brother The rule of our Saviour is not That one brother offended should admonish any member of the same church whereof he is a member that is an addition which the text will not acknowledge but If thy brother trespasse against thee Christ speaketh here unto his Apostles but not unto them simply as Apostles but as disciples Christians and followers of Christ because the things here commanded are common to all
Christians and not peculiar to the Apostolicall function It is further to be enquired in what cases we are to hold the course prescribed If thy brother sin against thee This cannot be meant of secret offenses known unto one onely For wisdome and piety both forbid us to bring into light the private sinnes and offenses of brethren whereof they cannot be convinced for this is to be a revealer rather then a healer of our brothers infirmities If I know an offense committed by another whereof I can make no proof in love I must admonish him privately mourn and pray for him and so leave him to the Lord to whom the judgement of secret things doth belong This is acknowledged by them who interpret this text of sinnes secretly committed against God In those sinnes which are so hid and secret that he who should deny them can be convinced with no witnesses there is none or very little place left to this saying of Christ Some would have it that Christ speaketh of secret offenses against God because the word is most properly used for sinne and another for wrong and injury but this will bear no weight For the word is generall but the phrase To sinne against thee is spoken of wrongs and injuries against men As Let not the King sinne against David his servant that is Do not evil unto him Plot not evil or death against him because he hath not sinned against thee that is He hath hurt thee in nothing He hath offended thee in no matter Did I not say unto you Sinne not against the lad that is Hurt him not or Kill him not for so Reuben spake unto his brethren when they thought of killing Joseph When any one hath sinned against his neighbour that is hath hurt or offended him by any means What have I sinned against thee or against thy servants that is Wherein have I done wrong or injurie to thee And so in this passage If thy brother sin against thee that is If he hurt or wrong thee not If thou be privie to his sin This is plain if it be compared with that of Luke If thy brother sinne against thee seven times a day and the question of Peter If my brother sin against me how oft must I forgive him till seven times and our Saviours answer I say not unto thee Till seven times but Vntill seventy times seven times Neither is our brother to be accused for every light fault or trespasse against us but for that which is scelus or affine sceleri or for that which is an argument unlesse the rest of his life be known and approved of a prophane man a contemner of God and his neighbour There are some faults of men as it were naturall and of no great moment there it is not alwayes necessary that complaints should be doubled Some faults are to be wrapped up in silence and covered with the cloke of charity Not all sinnes are meant but such as are stumbling-blocks to mens consciences and such as are manifest to be sinnes and to be committed in case they should be denied But though sins against God be not expressely intended in this place by analogie they must be understood because the principall end why our brother offending is to be admonished and complained of if he do not repent is the salvation of his soul which hath place in sinnes against God no lesse then in offenses against our selves But herein Christian moderation requireth that many ignorances errors infirmities and weaknesses of quotidian incursion which overtake the godly be covered in love and not made the matter of complaint and censure Some errours and frailties be of that nature that if by admonition of love I cannot cure them I must cover them in love yea though the party out of a false perswasion that he is in the truth when he doth erre should be obstinate It must also be remembred that this duty first by one then by more and lastly by the church upon complaint made is affirmative and bindeth onely when occasion season and opportunity is offered or a Christian in speciall is called thereunto An oath is one branch of Gods worship but he dishonoureth not God who never sweareth if he be never lawfully called thereunto and the like may be said of the duty of admonition by way of censure It is the office of a chirurgian to launch and cut when need requireth but it is no impeachment to his skill or office if he was never enforced to that service If the occasion of admonition be just a Christian must further wait for the season when it may be fit to administer it best and in what manner For admonition must be used as physick which is not like to work kindly unlesse the patient be in right temper to receive it And for complaint to the church if private admonition first by one then by more prevail not a Christian is not ordinarily bound unto it when he cannot perform it or do it with good successe If the Jews had not the distinct ordinance of ecclesiasticall excommunication yet the Lord took order then as well as now that no sinne should be suffered unreformed no obstinate sinner uncut off And therefore if a man committed a sinne whether of ignorance or otherwise for which he was not to die without pardon he was to be told and admonished of his offense and to manifest his repentance But the obstinate and presumptuous were to be cut off So that the godly amongst the Jews were first to admonish the transgressour and if he did not repent then to proceed further according to the Lords ordinance But now suppose the guides temporall or ecclesiasticall to whom the matter must be brought be so corrupt that they would countenance the offender punish the complainant establish the disorder rather then redresse or amend it in this case what should the innocent do must he complain to his undoing or leave his standing in the church as unlawfull because he cannot do the duties which God calleth for at his hands The shepherds of the church of the Jews were many times blind wicked vain persons such as Christ calleth thieves robbers hirelings The scribes and Pharisees what were they but blind guides corrupt teachers who caused the people to erre If the disciples or faithfull had sought to them for reformation of abuses or redresse of offenses what could have been expected If by the church we understand either the guides and governours or the whole society and faithfull we know the guides of the church are many times remisse idle partiall corrupt The Corinthian Pastours built hay and stubble upon the foundation which Paul had laid amongst them were false Apostles deceitfull workers who did transform themselves into the Apostles of Christ In Galatia the Pastours troubled the church with corrupt doctine The Angels of
first subject from whom it cometh to the officers As the power of seeing is not onely given intuitu hominis as the end of it and the totum to whom it agreeth but is in homine as the first subject from whom it cometh to the eye The Apostles and other governours were given of Christ for the church as for the end and all their authority was given unto them for the church as for the whole but the authority it self was immediately derived from Christ and is not in the church as the immediate subject thereof The authority of the Apostles and other guides was for the church given for the good of the whole society and so may be called the authority of the church but the authority is not immediately in the church as the subject nor derived from the church but from Christ the King of the church The authority of governours is given of Christ for a gift to the church but not for a gift absolute that it may reside in the power of the whole church to whom it is given but for a conditionall gift that it may be communicated to the governours themselves for the edification of the whole It is one thing then to ask for what end or whose use the keyes are given another to whom To every one is given the declaration of the spirit for profit that is the good of the church But was this gift given to the community of the faithfull first and immediately No by gift and possession it was given to some but for use and profit it was publick As the Saints are not priests onely for themselves but for their brethren for whom they offer up the spirituall sacrifices of prayer and thanksgiving so neither are they kings for themselves alone but for their brethren also having the power of Christ whereby to judge them 1. Cor. 5. 4 12. the keyes of the kingdome to bind and loose them Matth. 16. 19. in the order of him prescribed The order of kings is the highest order or estate in the church but the order of Saints is the order of kings and we are kings as we are Saints not as we are officers Exod. 19. 6. 1. Pet. 2. 9. Rev. 1. 6. Christ maketh every believer a king priest and prophet to teach exhort reprove comfort offer up spirituall sacrifices of prayer and praise and to guide and govern in the wayes of godlinesse But this belongeth not to the spirituall ministeriall power and authority which Christ hath given for the conservation and government of his church For every Christian man and woman is made a king priest and prophet unto God to perform all offices required in that relation but the spirituall power of government with the execution thereof is not committed to every believer in particular nor to any one The officers of Christ do neither feed and teach as prophets nor govern as kings nor offer sacrifices as priests The word it self teaching and feeding is one thing which floweth from Christ as Prophet the administration of the word whence also floweth the act of governing is from Christ as King It is from internall communion with Christ that the sound sincere faithfull and they onely are made spirituall kings and priests unto God but it is from Christ as King governing externally as be beareth the similitude of a politicall head that his servants do feed rule and censure in his name They onely are made true kings and priests unto God who have received from Christ the life of grace but they have received authority from Christ to do service in his church who have not received life of grace nor are made kings or priests unto God The Kingdome Priesthood or Prophesie of Christ doth make no man politically either priest or king or prophet for then all believers should exercise the office of politicall priests kings and prophets in the church which is opposite to the nature of Christs kingdome Christ according to his Person is neither externall King nor Pastour but doth govern his church externally by pastours and ministers yet not as by kings or priests politicall but as servants onely Pastours and teachers are but officers in the church and in no kingly authority by participation of Christs kingly office neither are they as civill governours though the Lords servants yet the peoples lords and masters But it is one thing to be a spirituall king or priest unto God another to be a pastour or teacher in Gods church for that is common to all Christians this peculiar unto them that have received authority of function from Christ The Saints therefore as spirituall kings have not received power from Christ by function or authority to censure their brethren or externally to rule or govern but this belongeth to them who are designed of Christ the King unto this office Every Christian woman may exhort or reprove without any designement of the church is every woman made a prophet externally in the church Is power to administer the sacraments and authoritatively to censure offenders se autoritate muneris not officii generalis or charitatis committed to every member of the society because every believer may exhort and admonish not onely his brother of the same or another society but even them that are without By the keyes of the kingdome power and jurisdiction is noted and not the bare duty of instruction or admonition The power of the keyes is given by Christ as the King of his church as is evident by the generall institution of ecclesiasticall politie and the particular narration of politie instituted but that every Christian was sent forth with authority and commission we never read And if this reason be of any force every believer man or woman is of equall authority to the Apostles in matters of ecclesiasticall government because the order of saints is the order of kings and that is the highest which is directly corsse to the holy scripture and the order appointed by Christ the King and Head of his church They that have received Christ have received the power of Christ and his whole power for Christ and his power are not divided nor one part of his power from another But every company or communion of faithfull people have received Christ John 1. 12. Rom. 8. 32. Isa 9. 6. and with him power and right to enjoy him though all the world be against it in all the means by which he doth communicate himself unto his church This objection is not to be understood of the essentially Divine power of Christ which is proper to him as the Sonne of God nor of the uncommunicated power of Christ given to him as Mediatour nor of that communion and fellowship which every sincere Christian and faithfull soul hath with him in his death and resurrection but of the communicated power of Christ which he hath given to his church or certain officers in the church for the
and not to give that honour unto Jesus Christ or to give it unto any other is a breach of the first commandment It is true that inward and outward worship both when they are both of one nature or kind are required in the first precept as if I must pray unto God in the mediation of Jesus Christ or pray unto Jesus Christ mine onely Saviour I may kneel or prostrate my self or bow my body in the exercise of religion and these actions must be referred to the same commandment It is also true that the second commandment reacheth to the heart and requireth that we rightly conceive of allow approve and affect the ordinances of instituted worship appointed of God as well as exercise and maintein it but seeing the worship it self commanded is instituted it is also outward Besides there be some things of mere nstitution which pertein to the third and fourth commandments as the institution and observation of the seventh day from the creation in time of the Law and of the first day in the week in time of the Gospel M r Jacob himself saith The fourth commandment in the word Sabbath setteth down one particular even the ordinary seventh day of rest but understandeth all holy dayes instituted of God that they are likewise to be sanctified By his own confession then all instituted doctrines and ordinances are not referred to the second commandment The just and true generall matter of the second commandment is a free and voluntary institution or matter instituted onely or specially in the exercise of Gods worship wherein it hath no way any necessary use of it self This is the generall matter or full extent of the second commandment even in the mind and purpose of God himself the authour of it And it is likewise the just and full definition of Gods instituted worship in generall that is whether true or false This is obscure and doubtfull If the meaning be that all instituted or positive worship of God which carrieth the Lords stamp and approbation must be referred to this commandment and that all worship devised by men for nature use and end one with the worship instituted of God is a breach of the second commandment it will be granted freely and might have been delivered plainly But if the meaning be that all free and voluntary institutions whatsoever must be referred to the second commandment if of God as just and allowable if of men as sinfull it hath no ground of truth or probability For many free institutions cannot be referred to the second commandment and concerning the instituted worship of God God hath left many things undetermined wherein the church may take order and give direction without sinne unto what commandment soever in generall the things may be referred The Lord forbidding to bow down unto or serve an image doth therein forbid all approbation liking or reverence though never so small shewed towards any institutions and inventions of men set up in the room of or matched with the Lords own instituted worship But an invention for nature and use one with the true worship of God and an institution in the exercise of religion are not one and the same There ought to be very clear and plain proof in Gods word to warrant every visible church if the members thereof desire to have comfort to their own souls because this is even the first and weightiest matter in religion that can concern us viz. to be assured that we are in a true visible and ministeriall church of Christ For out of a true visible church ordinarily there is no salvation and by a true visible church and not otherwise ordinarily we come to learn the way of life Therefore above all things it is necessary that every Christian do rightly discern of the divers kinds of outward ordinances in this behalf chiefly of visible churches and withall to understand which kind or form thereof is the true visible church of Christ or kingdome of heaven upon earth which is the onely way and in it the onely truth ordinarily leading to eternall life hereafter For the true visible church of Christ is but onely one questionlesse in nature form and constitution There are expresse and pregnant texts of scripture which shew what is the true visible church of God whereunto Christians may and ought to joyn themselves in holy fellowship in the ordinances of worship As where the covenant of God is there is the people of God and the visible church For communication and receiving the tables of the covenant is a certain signe of a people in covenant For what is it to be the flock sheep or people of God but to be in covenant with God to be the church of God The word maketh disciples to Christ and the word given to a people is Gods covenanting with them and the peoples receiving this word and professing their faith unto God is their taking God to be their God Those assemblies which have Christ for their Head and the same also for their foundation are the true visible churches of Christ It is simply necessary that the assemblies be laid upon Christ the foundation by faith which being done the remaining of what is forbidden or the want of what is commanded cannot put the assembly from the title and right of a church For Christ is the foundation and head-corner-stone of the church The form is coming unto Christ and being builded upon him by faith the matter is the people united and knit unto Christ and so one unto another Now where the matter and form of a church is there is a church Every society or assembly professing the intâ—re and true faith of Christ and worshipping God with an holy worship joyning together in prayer and thanksgiving enjoying the right use of the sacraments and keeping the unity of the Spirit in the bond of peace is the true church of Christ The Gospel may be preached to Infidels some supernaturall truths may be professed by hereticks the use of the sacraments may be in adulterate churches but the intire profession of all fundamentall articles of faith to be believed and main precepts and morall laws for practice to be acknowledged the dwelling of the truth amongst men and the right use of the sacraments which is ever joyned with true doctrine and to be esteemed by it is proper to them that be in covenant with God The laws and statutes which God gave to Israel was the honour and ornament of that nation a testimony that the Lord had separated them from all other people even the Gentiles themselves being judges This is your wisedome and your understanding in the sight of the people He gave his law unto Jacob his statutes and ordinances unto Israel Thou gavest them right judgements and true laws ordinances and good commandments Who received the lively oracles to give unto us They have Moses and the Prophets Sound doctrine
uniting themselves in covenant should be reputed the onely visible and ministeriall church independent from whom the officers should as their servants derive their authority This kind or form of a visible church is so farre from being the onely lawfull and allowed form of a church in scripture as if we speak of a church complete in respect of the inward substance and externall order furnished for all duties and offices required of the church it is not so much as warranted in scripture To the constitution of a visible distinct society or church there is required First an intire profession of one and the same faith and holynesse intire in all fundamentall articles of faith to be believed as necessary to salvation and main precepts and morall laws for practice to be acknowledged A lively operative faith maketh a man a true member of the church invisible and the profession of faith and holynesse a member of the church visible Profession of Divine verities revealed in Christ whom onely the companies and societies of Christians acknowledge to be the Sonne of God and Saviour of the world doth distinguish Christians from Jews The intire profession of faith according to the rule left by Christ and his first disciples and scholars the holy apostles doth separate the multitude of night-believing Christians which is the sound part of the Christian church from all seduced hereticall combinations Secondly there is required an union and communion in the true worship of God and ordinances belonging thereunto appointed of God himself sc prayer administration of the sacraments and dispensation of the word But the time may fall out that the preaching of the word may be omitted and reading or meditation may possesse the place thereof nay mere desire conjoyned with manifold sighs So the administration of the sacraments may be left off as it was in the church of the Israelites for the space of fourty yeares in the wildernesse But though the being of a church is not absolutely destroyed by the want or omission of these exercises for a time yet they are actions necessary to the well-being of a church and such as flow from the very nature of a church if they be not hindred Thirdly there must be subjection to lawfull guides officers or pastours appointed authorized and sanctified to lead and direct the flock in the happy wayes of eternall life Companies of believers were gathered before elders were ordained amongst them and the church may continue when guides are wanting as in case they be taken away by death persecution banishment but it is not complete or perfect without them neither can it hold communion in many ordinances of worship nor execute many offices which belong to the church consisting of all its parts Fourthly to the making up of an intire visible distinct society orders laws and discipline is required for the perventing of abuses and scandals the preservation of the holy things of God from contempt the recovery of them that fall and suppression of prophanenesse Discipline is needfull in every society without which it cannot long continue but all things will run into confusion It is necessary the members of the church should live Christianly otherwise the profession of faith and administration of the holy things of God must needs be polluted Discipline put for the censures hath no practice but in an united body or church which must needs have a being before it can exercise its power But the excercise of that power in a body complete is necessary not simply to the being but to the well-being of the whole As a city so the church cannot be without those things which belong to the necessary being thereof but it may be without those that belong unto her safety alone though not so well Fifthly the members of a visible church must hold fellowship in faith and love not onely one with another but with all other visible churches and all others intirely professing the faith of Christ and walking in holynesse so farre as they hold communion with Jesus Christ For all visible churches though distinct societies be sisters one in profession fundamentall laws and ordinances and should be one in hearty love and affection And no particular church can be called or be the true church of Christ but as it holdeth union with the catholick From the relation whereby Christ is referred to his members these things flow sc That Christ doth expound to them his word for the food of eternall life and doth hang seals to his word whereby he doth confirm and ratifie it From the relation whereby the members of Christ are referred to him their Head these things flow That whosoever would be accounted for true members of Jesus Christ they must acknowledge and receive that food and those seals appointed by Divine institution If the faithfull must assemble to heare the word of God call upon his name and receive the sacraments then there must be some to preach the word administer the sacraments and blesse in the name of the Lord and that by authority from God If they must receive the word and avouch themselves to be the people of God then they must walk before him in holynesse and maintein the unity of the Spirit in the bond of peace If the temple of God must be kept from pollution and the holy things of God from contempt then there must be authority communicated from Christ to censure such as offend to repell the notorious to comfort the afflicted and receive the penitent If all promiscuously may not meddle with the dispensation of the holy things of God to that purpose then there must be order for their election and admission into that office and for the execution thereof being admitted thereunto Where all these things are to be found purely the church is excellent for degree pure and famous Where any of these are wanting or impure the church is so much defective or impure though it may be pure in comparison of others Wheresoever we see the word of God truly taught and professed in points fundamentall and the sacraments for substance rightly administred there is the true church of Christ though the health and soundnesse of it may be crazed by many errours in doctrine corruptions in the worship of God and evils in the life and manners of men Profession of the true faith alone in matters fundamentall and holy prayer with exhortation to obedience is a mark of the true church though the sacraments upon occasion be not there administred so that they be not neglected upon any contempt or erroneous conceit of their not being necessary Where most of these notes are wanting or impure the church is of lesse account in dignity excellency and credit coming short of others according to the degrees of impurity in the marks the deficiency of some marks and the nature of the marks themselves in which the impurity is As impurity in doctrine or administration of the sacraments is worse then disorder in matter of
government onely Therefore to the full complete constitution of a visible church many things are required and that of divers kinds in themselves and of divers degrees of necessity all which cannot be referred to the second commandment but many and they most necessary to the first some to the third some to all And though in things essentiall and unchangeable belonging to the being of the church and matters positive determined by God nothing must be done besides the rule yet in things not determined concerning externall order and the better exercise of that authority which Christ hath committed to his servants some things are permitted to the wisdome of the church according to the generall rules of scripture And if the church holding the true faith as it hath formerly been said shall exceed or fall short in some particulars for such superfluity or defect she is not to be rejected as no true visible church of Christ Every church-ministery made and devised by the policy of men and not instituted of God is against the second commandment c. And all offices and ministeries in the church which are found in the scripture as instituted by God are in the affirmative part of this second commandment The church-ministery in respect of the main and substantiall duties belonging thereunto doth pertein to the second commandment in part not wholly or onely but in respect of things circumstantiall annexed to the ministery it belongeth not to the second commandment And if we consult scripture that is a new or devised ministery which for substance of the office is not of God be the outward calling never so orderly or legall and that ministery is not new or devised which for the substance of the office is of God though the entrance was disordered in the person admininistring many things be amisse and in the execution many defects or superfluities If a minister orderly chosen and ordained shall preach false and corrupt doctrine in points fundamentall or administer false sacraments his ministery is new devised false notwithstanding his lawfull entrance If a minister enter unlawfully either by the tumult of the people partiality of the overseers or corruption of patrones if he preach Christ crucified soundly and rightly administer the sacraments his ministery is true and of God though his entrance be of men If a minister preach sound doctrine in the main though mixed with some errours and administer the holy sacraments though with some superstitious rites his ministery is not to be esteemed new or devised for these weaknesses If some things humane be mixed with Divine a sound Christian must separate the one from the other and not cast away what is of God as a nullity fruitlesse unprofitable defiled because somewhat of men is annexed unto them In the body we can distinguish betwixt the substance and the sicknesse which cleaveth unto it betwixt the substance of a part and member and some bunch or swelling which is a deformity but destroyeth not the nature of that part or member Which of the prophets doth not cry out against the pride oppression covetousnesse tyranny of the priests in the time of the law Their offices were bought and sold they themselves despised knowledge opposed the prophets of the Lord strengthened the hands of the wicked and were enemies to all piety and yet their ministery was not false and devised for the main substance of it It is objected by the rigidest Separatists with great confidence That to communicate in a false ministery is certainly a breach of the second commandment For what do they else but set up an idole yea and bow down unto it which serve God in and by a devised ministery But if first they would consider what a false or devised ministery is and then what it is to communicate in the worship of God with them they would soon forsake this fort wherein they trust For the ministery may be true and of God when the election is disordered and the person unmeet and the execution maimed If this be not granted there was neither church nor sacrament nor ministery in the world for many hundred yeares yea if every superfluity or defect make a nullity of the ministery they that think themselves the onely ministers will be found none at all because they derive their authority from the community of the faithfull it may be two or three onely united in covenant which hath none authority to communicate it as hath been proved before For so we may reason as they do That is no ministery which is derived from them and executed in their name who have none authority to give it What is it to communicate in a false ministery Is it to communicate in the worship of God with them whose calling is not in every respect appointed and approved of God I might entreat them to look to their own standing before they accuse others and justifie their own calling before they seek to draw others from the communion of the church upon such pretenses But if that be their meaning the proposition is weak it can neither stand alone nor be underset with any props For when the prophets prophesied lies and the priests bare rule by their means was their ministery true or false When the priests were dumb dogs that could not bark and greedy dogs that could never have enough was their ministery true or false When the priests bought and sold doves in the temple or took upon them to provide doves and such like things for them that were to offer was their ministery true or false When the scribes and Pharisees corrupted the law by false glosses taught for doctrine mens precepts made the commandment of God of none effect by their traditions and set themselves against Jesus Christ was their ministery true or false If true then an ignorant idole prophane idle ministery which despiseth knowledge opposeth godlinesse prophaneth the holy things of God corrupteth the law polluteth his worship strengtheneth the hands of the wicked leadeth the blind out of the way may be a true and lawfull ministery If false then to communicate in a false ministery is not a breach of the second commandment For the true prophets forbad not the people to heare the priests nor our Saviour his followers to communicate with the scribes and Pharisees in the worship of God He charged them to beware of their leaven to let them alone because they were the blind leaders of the blind but he never laid his commandment upon the faithfull not to communicate with them in the worship of God And therefore to communicate with ministers no better then Pharisees in the true worship of God is neither a vain worship nor an abetting of the party in his sin nor to rebell against the Lord nor to commit spirituall whoredome but on the contrary it is to worship God aright to reverence his ordinances to relie upon his grace to hearken unto his voice and submit unto
Against Berr. pag. 67. As in a true church in respect of outward order there may be many false doctrines taught so in a church false in respect of outward order there may be many sound and seasonable truths taught Robins Treatise Of the lawfulnesse c. The printers to the Christian reader Deut. 19. 15. Epiphan in Ancorato Nihil sine duobus tribusve testibus getâ— potest Joseph Antiq l. 4 c. 8. See Aquin. Summ. 3. qu. 81. art 2. qu. 80. art 6. Hieron lib. 2. contra Ruff. Uni testi nè Catoni quidem est creditum Justinian Novell 123. c. 11. Omnibus autem Episcopis Presbyteris interdicere aliquem à sacra communione antequam causa monstretur c. Matth. 7. 6. * q. porrò à fano Macrob. Saturn l. 3. cap. 3. Trebatius profanum id pro priè dici ait quod ex religioso vel sacro in hominum usum proprietatémque conversum est Capta ab hostibus loca sacra vel religrosa esse desinunt Aeneid 6. Claudian De rapt Proserp Gressus removete profani Ovid. Met. 7. Procul hinc jubet ire ministros Haec autem sacra dicebantur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plinio Operanea Chrysost in Matth. Hom. 83. Galvin epist 178. Ut unus altis in consilium non adhibitis quiequam tentes autor esse non audeo Adde quòd nunquam utile putavi jus excommunicandi permitti singulis pastoribus Grat. part 3. De consecrat dist 2. c. 67. Argum. 1. Deut. 14. 2 3. 29. 10 11 12. 7. 6 7. Deut. 32. 5 6. Isai 1 2 3 4 10. Lam. 4. 6 22. Ezek. 16. 46 47. Isa 5. 1 2 3 5. Jer. 2. 21. Acts 2. 29. 3. 17 18 19 25. Object 1. Robins Against Bern. pag. 101. 82. Answ Robins Agaâ—â—â—st 〈◊〉 pag. 284. Robins Against Bern. pag. 114 211. Psal 50. 5. vers 1â— Luke 20. 26. Gen. 4. 26. Matth. 5. 16. 1. Pet. 2. 12. Acts 2. 47. Lev. 14. 46 47. 15. 4 11 12. Hagg. 2. 12 13 14. 1. Cor. 5. 6 7. Lev. 19. 17. Ger. 17. 7. 26. 4. Jer 5. 31. Jer 9. 2 3. John 2. 16. Matth. 15. 7 8. 9. Isa 57. 3. 1. 4. Jer. 11. 14. Isa 50. 1. Jer. 3 11. 13. 11. Object 2. Acts 17. 22 23. 32. Acts 19. 8 9. Answ Robins Against Bern. pag 79. Argum. 2. One of the church committeth some notable sinne known to me alone which being dealt with by me he denieth without two or three witnesses the church may not proceed against him I must therefore still communicate with the church so with him as a member of it Robins Treat c. pag. 437. Eph. 2. 15 16. Heb. 10. 25. Jude 19. verse Phil. 2. 4. See Lanch De Eccl. pag. 129. Object 1. 1. Cor. 5. 11. Robins Against Bern. pag. 258. Answ Ephes 5. 6 7 11. Psal 41. 9. Our Saviour commandeth us to let the Pharisees alone Matth. 15. 16. and yet to heare them and do as they say while they teach the truth Matth. 23. 1 2. Rainold Cons with Hart ch 7. div 4. It is an offense taken and not given seeing the thing is in it self good and in its kind commanded by God and in that particular by men in authoritie and directly tending to mine edification Robins Treat pag. 20. Object 2. 1. Cor. 5. 6. Robins Against Bern. pag. 16. Answ Gal. 5. 9. Matth. 13. 33. Matth 16. 6 12. If the church see not that to be sin vvhich I see to be a sin I having informed the church thereof according to my place I have discharged my duty and the sinne lieth upon the church if it be a sin and not upon me Robins Treatis Of the laws c. The printers to the Christian Readers I partake not in the â—ins of any how great or manifest soever the sins be or how near unto me soever the persons be except the same sins either be committed or remain unreformed by my fault Othervvise Christ our Lord had been inwrapped in the guilt of a world of sins in the Jewish church with which church he communicated in Gods ordinances living and dying a member thereof Robins Treat pag. 18. I answer to the examples of Christ and his Apostles who as they abstained from corruptions in the Jewish church so were they quite separated from all false churches as the Samaritanes and others Ainsworth Consid exam pag. 8. Object 3. Robins Against Bern. pag. 246. Idem pag. 16. Answ 1. Sam. 2. 12 15 16 17 18 19 20. Our Saviour provided beforehand that we should not refuse good doctrine because it was delivered by wicked men Aug. Epi. 165. Tract in Joan. 46. De doctr Christ. l. 4. cap. 27. The followers of M r Robinson complaining of some foure or five who left their society write thus Which proceeding of theirs if it were approved of and followed no church could long continue together in peace For what these foure or five men have done that may any other man do so that if any man do conceive any of his brethren to walk in any such sin which he judgeth doth deserve excommunication if the church will not thereunto consent he may rent himself from the same Robins Treat Of the lawfulnesse c. The printers to the Christian readers Object 4. Robins Against Bern. pag. 248. Idem pag. 250 Answ Argum. 3. 1. Cor. 3. 3. 1. Cor. 6. 1 2. 2. Cor. 10. 10. 1. Cor. 15. 12. 1. Cor. 5. 1. 1. Cor. 11. 19 20. 2. Cor. 12. 20 21. 1. Cor. 1. 2 4 9. â— 23. Gal. 1. 6. 3. 1 5. 4. Gal. 1. 2. Revel 1. 4. Revel 2. 14 15 Revel 2. 20. Revel 3. 1 2. Revel 3. 20 21 4. Col. 2. 11 16 18. 3. John 9 10. Jam. 2. 1 2. 3. 1 2. 4. 1 2 3. Jude 12 13. Iusâ—b Hist lib. 8. cap. 1. Cypr. De laps §. 4. Quia traditam nobis Divinitus disciplinam paâ— longa corruperat jacentem fidem penè dixeâ—â—m dormientem censura coelestis erexit Cypr. De laps studebant augendo patrimonio singuli c. Cypr. Epist 51. ad Maxim Etsi videntur in Ecclesia esse zizania non tamen impediri dedet aut fides aut charitas nostra ut quoniam zizania esse in Ecclesia cerniâ—â—â—â— ipsi de Ecclesia recedamus And Epist 52. Nobis autem secundùm fidem nostram Divinae praedicationis datam formam competit ratio versicatis unumquemque in peccato suo ipsum teneri nec posse alterum pro altero reum fieri cùm Dominus praemoneae dicat Justitia justi super eum erit et scelus scelerati super eum erit Aug. lib. 2. Contr. Crescon Gram. cap. 32. Non est Ecclesia deserenda tanquam frumenta propter paleam vel zizania sicut nec domus magna propter vaâ—â— in honorata cap. â—7 August Contr. Donatist cap. 20. Toleramus quae nolumus ut perveniamus quò volumus
the Old Testament from the apostles at their first conversion but suddenly they could not be translated into every language and till they were translated they could not be read in the congregation unto edifying The books of the New Testament could not be delivered untill they were written but they were not written all at once and when they were all written being sent to severall churches it must be some time before they could be gathered together and translated And if nothing be allowable in the church but what was found in the primitive churches planted by the apostles by record of scripture I fear the reading of the scriptures in a known tongue must be cast out of the congregations I go not about to equalize stinted Liturgies with set translations of the holy scriptures but I would intreat such as oppose a stinted Liturgie by these reasons to consider whether they do not put weapons into the adversaries hands to fight against the scriptures Again set forms of catechismes publick or private composed by the minister or devised by others used with liberty to adde or alter as occasion requireth are no more commanded of God then set forms of prayer nor no more in use in the apostolick churches Christ our Saviour the Prophets or Apostles have no more appointed the one then the other if all parts of holy and spirituall worship may be performed without a stinted Liturgie they may be performed also without a stinted or set catechisme and if a set form of prayer must be disallowed a set form of catechisme publick or private composed by the minister or devised by others must be condemned also But the antiquity excellency and necessity of catechizing is known to them who are exercised in the building and governing of the house of God the use and profit of a set form therein is both manifest by reason and confirmed by experience at home and abroad in publick and private to them who have laboured to lay the foundation of Christian religion and train up the people committed to their charge in sound wisdome and understanding And in these things we swerve not from our pattern because we teach and professe the same doctrine and worship God with the same worship and substantiall means of worship that the primitive churches and Christians did There is the same reason of reading the Apocrypha books of Maccabees and those that follow them in the congregation and of reading a stinted form of Liturgie and the same reasons that silence the Apocrypha will silence stinted prayers as well and as much When we prove the lawfulnesse of a stinted form of prayer by the stinted forms of psalmes and blessing mentioned in scripture it is thought answer sufficient to say There is great difference betwixt blessings or psalmes and prayer and yet here it is enough to match things unlike together and to say of them without all proof There is the same reason of both But if it have any sinews it will silence the singing of psalmes sermons professions of faith and conceived prayer no lesse then stinted especially the use of notes to help memory and forms of catechisme by whomsoever and howsoever used For there is the same reason of reading and uttering by heart in the congregation And if nothing but the canonicall scriptures must be read in the congregation nothing must be uttered by heart or strength of memory but the scriptures alone But sermons professions of faith conceived prayer are not canonicall scripture The reason is one and whatsoever can be answered truly in the one will put the other to flight If it be said That it is the prerogative of the scripture to be the rule of faith and manners and therefore nothing is to be read in the congregation as the ground undoubted and immediate of faith and manners but the scripture alone this openeth way for stinted prayer as well as for sermons or conceived prayer The substantiall means of worship both publick and private are determined of God It is unlawfull to set up an image for worship either publick or private The scripture must be acknowledged the sole rule of faith and manners both in publick and private It is unlawfull to devise sacramentall signes in private as well as in the congregation And if it be unlawfull to reade any other book in the congregation because the reading of the scripture is the onely approved medium cultûs by the same reason all forms of catechismes and singing of psalmes and reading or use of stinted praiers in the family are unlawfull And if the one be an image in the congregation the others are so in the family When the Lord had devised and appointed a perfume saith the authour of the Letter all men are forbidden to make a composition like that perfume Exod. 30. 35 37. So if it could be proved that Christ had made a form for the churches and believers alwayes when they pray then the offering up of any other prayers made by others or of our own devising would seem to be as unlawfull as the offering of strange incense Exod. 30. 9. Where it is implyed that seeing God hath determined no certain form therefore forms devised by men are not necessary but lawfull In the same manner they may be answered from their own grounds That seeing God hath sanctified and set apart the canonicall scriptures given by immediate Divine inspiration to be the sole and perfect rule of faith and manners therefore the scripture alone must be read and acknowledged as the sole ground of heavenly instruction But seeing he hath determined no certain form of prayer or sermons professions of faith or thanksgiving therefore either none at all must be made or forms devised by men are lawfull to be heard in the congregation yet not as immediate and undoubted grounds of faith for that is proper to the scripture but as instructions and exhortations builded upon or petitions framed according to the scripture as present occasion doth require In sermons who doth not put a difference betwixt the text whereupon the discourse instructions exhortations rebukes comforts be grounded deduced the exhortations rebukes comforts which are propounded in method phrase of speech devised by men The first is ought to be canonicall scripture the other not so But it would argue great ignorance if not perversenesse if a man should cavill in this manner against the preaching of the word That the scriptures alone are to be read in the congregation therefore the minister of the Gospel must simply reade the scripture but never give the meaning nor make application In the Primitive church sundry councels have forbidden the reading of any books as parts of Divine worship but canonicall scripture onely of the Old and New Testament but no councel ever condemned the use of a stinted Liturgie Those churches which forbad the reading of any books which be without the canon did
first receive a stinted form of prayer and the councels themselves take order touching the reading of the scripture and the singing of psalmes and other things which pertein to a stinted Liturgie So that those Fathers churches had not learned that the same reasons which silence the Apocrypha in the congregation will silence all stinted forms of Liturgie as well and as much As it were a ridiculous thing for a child when he would ask of his father bread c. to reade it to him out of a paper so it is for the children of God especially for the ministers of the Gospel in their publick ministrations to reade unto God their requests for their own and the churches wants out of a service-book wherein they are stinted to words and syllables It is a common saying Similitudes agree not in all things and a rule as generall That to argue from a bare similitude is the loosest kind of reasoning which may be applyed to cover or countenance any errour or abuse whatsoever Therefore this objection might well have been passed over as it is omitted by the most that have written of this subject that I have seen but that colours and shadows do often take more with some then that which is substantiall If a man would set himself to plead for superstitious abuses and idolatrous practices errours and unwritten traditions is it not an easie matter by some similitude to cast a fair glosse upon them And it is a strange thing that such as with so much earnestnesse set themselves against all humane inventions and devises in Gods worship should by their form of reasoning open the floud-gates wide for all superstitious idolatrous antichristian devises and impieties as this reason doth I need not instance every man that knoweth what is principally alledged in defense of any popish vain unprofitable superstitious or idolatrous practice or custome or will take pains to look must needs see this to be so But to look upon the objection it self If a child being to ask many particulars of his father for himself and others should write them in a paper for the help of memory or some other reason and having committed them to memory as they are registred in his paper should in that form of words digested and written down present his requests before his father without addition or alteration what morall evil or incivility should be committed in this case why should this be esteemed a thing ridiculous And if similitudes do please so well may we not say with more reason and upon better ground That as a learned oratour being to make an oration in an honourable presence about divers matters of weight and importance will not onely study and digest but penne his speech and deliver it word for word as it is contrived and penned so the minister of the Lord of hosts in his publick ministration is not onely to consider what requests he is to make to God in his own and the peoples behalf but to digest them into fit method and to penne or write them down and to utter them in the congregation as he hath contrived them Let the indifferent judge whether of these two be the most reasonable Book-prayer is generally laid aside in the families of best Christians And in all reformed churches generally the use of a book by every able and godly minister is left off and at home it is accounted and complained of as a burden by the better sort of them that use it Many things are disused and that by the best Christians which are not unlawfull Where there be many wayes to the wood ordinarily men may make choice of one or two not disallowing the other It is lawfull for Christians when they pray in their families dayly to reade the ten commandments the profession of faith c. which is generally laid aside without sinne Many things also may be decent in the congregation which are not so expedient and requisite in the family And in one congregation a thing may be lawfull and of use which is disused in another without sin where yet it would not be unprofitable The deacons in Chrysostomes and Basils time used to call upon the people with these words Oremus Attendamus Let us pray Let us give eare The deacon at the holy mysteries stood up and thus spake unto the people Oremus pariter omnes The manner was that before every lesson or chapter the minister should say unto the people Let us attend If this custome be disused either in the congregation or Christian families at this day it doth not argue the thing it self to be indecent or unprofitable And if by Book-prayers all stinted forms whether read or repeated by help of memory be understood they are not so generally rejected in the families of the best Christians nor in the ministery of the most able and godly ministers as the objection importeth Let us heare the testimony of a godly learned and well experienced minister now at rest with the Lord When as saith he the question is made by many of the lawfulnesse or at least of the expediency of praying by the help of a book or of using a prescript and set form of prayer it is to be considered that there be divers degrees and measures of gifts both naturall as wit memory utterance as also of grace as knowledge faith zeal given to divers men besides that some have been more trained and exercised in this holy duty then others Now they that are better gifted either by nature or else by grace and custome may use the more liberty Which difference I have observed not onely in divers private Christians but also in some most reverend faithfull and worthy ministers some using both in their publick ministery and in their private families a stinted prayer and set form of words with little alteration at all except some extraordinary occasion have happend and yet both sorts so furnished with pietie and learning as I could hardly preferre one before the other And a little after For the publick congregation for the most part it is expedient to keep a constant form both of matter and also of words and yet without servile tying of our selves to words and syllables If the judgement of reformed churches abroad or of the godly faithfull learned and reverend at home be of any weight they are so farre from complaining of a stinted form as burdensome that in many cases they judge it expedient A set form of prayer and administration of the sacraments not onely devised by the minister himself but agreed upon by the churches is approved by generall consent Is there any reformed church established which hath not their book of common prayer The ministers at home to whom the use of common prayer hath been thought most burdensome have from time to time professed their liking and approbation of a stinted Liturgy That they like well enough of