〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Peace-offering An earnest and passionate Intreaty for PEACE VNITY OBEDIENCE WHEREIN An Impartial View is taken of the Chief Controversies among us as to Doctrine Government Liturgy and Ceremonies And it is cleared That the Differences are not so wide as by the Heats of men they seem to be Nor Any thing required but what may lawfully be submitted to by men of Humble and Peaceable that is Christian Spirits Designed Especially To perswade to a lawful Conformity a just and necessary Obedience to the Laws established for PEACE yea for CONSCIENCE sake By JOHN STILEMAN M. A. Minister of the Gospel and VICAR of TUNBRIDGE in KENT Chrysost Hom. 31. in Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Contra Rationem Nemo Sobrius Contra Scripturas Nemo Christianus Contra Ecclesiam Nemo Pacificus Senserit And as many as walk according to this Rule Peace be on them and Mercy and upon the Israel of God Gal. 6.16 LONDON Printed for Thomas Pierrepont at the Sun in St. Pauls Church-yard 1662. ILLVSTRISSIMO DOMINO Stemmatis Nobilitate nec non Primariae Eruditionis Eximiae Virtutis Egregiae Pietatis nominibus verè Honoratissimo ROBERTO Comiti Leicestriae Vice Comiti Lisle Baroni Sidney de Penshurst Serenissimae Regiae Majestati à Secretioribus Consiliis S. P. VEreor Illustrissime Comes ne insolentis audaciae crimine quod apud Dignitatem vestram deprecari expediret maximè meritò intentarer qui chartulas has tanto tamque splendido Nomini inscribere non subtimebam Non enim tantum mihi ausim tribuere ut quod in publicum emittere tenuitas mea praesumserit vestris manibus dignum censerem Sed spes est neminem mihi vitio versurum fore si Quem omnes summo prosequuntur honore ipse Colerem suspicerem admirarer Quin singularis illa Benevolentia qua obscurum me nulliusque nominis dignata est prosequi Celebritas vestra Quem Docti Mecaenatem Ecclesiae Patronum Ecclesiarum Ministri Fautorem dicunt verè dicunt Gratitudinis hoc Observantiaeque specimen efflagitat Liceat itaque rogo Primitium hoc quale quale sit Strophiolum vestro Nomini porrigere quale se angusta nostra inculta exhibere possunt viridaria parùm fateor amaenum piis tamen candidisque lectoribus spero haud insalubre Vidimus heu vidimus Angliam bellorum incendiis conflagrantem ardentes Provincias prostrata exanguia virorum civitatum cadavera in Optimates in Regem insurgentes de plebe infimos Ecclesiam omnibus calamitatum procell is objectam male-feriatorum pedibus miserè conculcatam Illius vero Dei Opt. Max. qui per tot annos exulantem Regem in solium reduxit qui Optimates Honoribus Episcopos Cathedris Pastores Ecclesiis restituit ejus inquam auspiciis jam tandem respiravit Respublica revixit Ecclesia Antiquae jam rursus vigent leges Quae certè bona si nostra nôrimus omnium animos laetitiâ omnium ora summis Divinae Benignitatis laudibus explerent omnesque ad Promovendam hanc conservandamque Ecclesiae Pacem tam divinitùs datam excitarent At vero quis crederet plurimorum mentibus etiam adhuc inhaerent penitus imo vigent discordiarum semina Hic in Leges Regem Regimen Ritus Ecclesiasticos Publicasque Formulas petulantiùs invehiturâ— Ille teneris animis scrupulos injiciens inanibus terriculamentis infirmos perturbat Hinc Leges iniquitatis insimulantur illinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tyrannidis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sugillantur istinc reductis antiquis innocuis Ritibus Liturgiâ Religio quasi tota jam corrueret inundantis iterum Romanae Superstitionis metus esset defletur Hi nolunt Illimetuunt eâdem cum caeteris fidelibus viâ incedere legibusque circa res Ecclesiae se submittere Quis talia fando Temperet â lachrymis Summus ille Pater luminum Deus pacis qui dedit Ecclesiae unicum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui proposuit nobis unicam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 14. qui praeparavit nobis unam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jud. 3. sicut promisit sic impertiat omnibus Corunum Jer. 32.39 viam unam illuminet omnium mentes Divina veritate edoceat omnes Fraternam charitatem ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 4 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 studiis sincerae pietatis sedulò omnes incumbamus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adolescamus in eum â—ui est Caput Christus Quod ut fiat has laborum nostrorum Primitias Ecclesiae offerre dicare visum est quò scrupulis qui tot adhuc malè habent ex animis fidelium evulsis Dubitationibus Praescissis iniquis suspicionibus amotis Christiani inter nos omnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Legibus Ritibus Formulis Constitutionibus Ecclesiae conformes ejusdem Paci Gloriae splendori consulere inducantur Si quod absit tanta de spe decidamus hoc tamen nobis erit solatio fecimus quod potuimus in magnis vel voluisse sat est Etiam paucillum similae acceptum est Deo Levit. 5.7 11. ubi Pecudes Turtures non sunt in manibus Qua spe fretus sub Divinae Benedictionis auspiciis vestraeque Celebritatis umbrâ Clientelâ scripta haec qualiacunque sint confidentiùs ausim evulgare Vestro Nomini in aeternum observantiae Monimentum inscribere ista dedicare siliceat Dignitatis vestrae Humillimo Cultori Clientum infimo JOANNI STILEMAN Dat. Pridie Idus Maii. Anno Aerae Redemptionis M.DC.LXII TO THE Pious Judicious and Candid READER IT was an ancient observation (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gregor Presbyt in vitâ Nazian that the wickedness of Christians brought in Persecutors upon the Church and raised up Julian against Christianity What was of old we have seen in our dayes and lamentable experience hath made it manifest to any observer The Church of England did deservedly challenge as her due the title of the Best Reformed Church in the world Reformed by the Best Authority in the most Regular way according to the Best pattern and nearest to the Apostolical Canon standing as a City upon an hill and shewing to the world more holy Bishops eminently learned Divines Faithful Dispensers of the Sacred Mysteries and some even of the enemies of her Discipline being judges more of the Truth of Religion and real Power of Godliness than any Church of Europe besides not excepting even those who pretended to the most righteous Government and Purest Discipline God had here planted his Vineyard built a Tower fenced it with the Mound of Peace given to her a Defender of the Faith such a King as the world could not afford such another Under which blessings she prospered and flourished to the wonder and envy of all round about us But Prosperity is often we know abused to Sensuality In Peace and Plenty men grow wanton and when the
Church hath shined most in external Beauty and Splendor and been blessed with the greatest Tranquillity Christians have been apt to give themselves over to the greatest security and in the greatest freedom of the Gospel to abuse their liberty to looseness and licentiousness of life So did Israel so did we as (b) Deut. 32.15 Jesurun Wax fat and kick and forsake God and lightly esteem the Rock of our Salvation Thus the Devil when by open hostility and fury he cannot overthrow the Faith hath wayes in the times of her Peace to destroy the Purity and undermine the Piety of the Church and by this means again make way for her enemies to assault and oppress her For sad indeed were the sufferings of this poor Church and we lay the blame on such and such when the ground of all was indeed in our own selves our licentious lives That Israel was sold into the hands of Syria Moab Canaan Midian and the Philistines successively it was only because (c) Judg. 3.7 8 12. 4.1 2. 6.1 2. 13.1 they did evil in the sight of the Lord. That God delivered us into the hands of those Prodigious Usurpers that threw out in their fury (d) Lam. 2.6 the King and the Priest and into the (e) Judg. 2.14 hands of the Spoylers that enriched themselves with the spoyles of the Church was it not because we provoked the Lord to anger by our iniquities and were not careful to walk worthy of that Gospel which we professed and those abundant mercies that we enjoyed It may be hoped that God hath ere this taught us Obedience by the things which we have suffered We are once more through the unfathomable Providences of God brought into the harbour Methinks we should now be so wise as never more to come near to those Rocks at which we had so late and fatal a wrack Methinks we should now be affraid of sin and impiety lest God again plunge us into the Deep and overwhelm us with the billows of his indignation and tremble at the thoughts of Contending and Dividing lest we again be broken and become a prey not only as of late to a bold intruder who chastised us with Scorpions but to such an enemy as may destroy us for ever We have once more the Face of a Church the beauty of Order a Righteous Government an holy Liturgy established among us The Freedom of the Gospel restored in Peace What remains but that we make it our great design to promote the real interest of this Gospel to preserve the Purity of Faith to advance the Power of Godliness to maintain the Peace of the Church Religion and Piety is the best prop and support of Peace and it is as true that Peace is the best Nurse and Fence of Religion He that hath but half an eye may see it and we can never sufficiently bewail it that when the spirits of men have been hot and eager in contending about shadows and circumstances against external forms and orders there hath been most coldness in the matter of real Devotion in the Vitals and essentials of Religion Piety and Peace Humility and Love Meekness and Obedience The sad reflexions on these things have been my chief motive to this work and to present these papers to the publick view Wherein it is not my design to engage in a quarrelsome Controversie nor to undertake the full defence of the Cause of the Government and Liturgy in every particular not that I think it cannot be maintained for it hath been sufficiently done by other hands but because that doth not answer my main intendment Which is not to dispute what Law is fit to be made or Order to be established but the Law being made and Order established to consider how far we are engaged to Peace and Obedience I cannot but take notice of the great mistake of men in this case in reference to their own practice and peaceable submission We are en oyned Conformity to obey such a Government and Governours to worship God in such a way to use such Rites and Forms Men scruple and oppose and dispute against the Law as not fit to be made Censure the Governours as too corrupt or rigorous and abusing their authority as if this were plea enough for our disobedience When our business is but to examine the matters imposed and the works required of us and whether wâ— may lawfully do them In this case as we have no call to challenge our Superiours as not taking the proper way to Peace and the Advancement of Religion so neither are we obliged to undertake a full Vindication of them in every particular of their practice or justice of their impositions There is a middle between these two We may suppose them to erre some particular persons to have corruptions and in some things to deal irregularly which is but to suppose them Men. The Bâ—st men have their Naevos and imperfections and the most righteous Governours are not infallible yet doth not that excuse us from obeying It is not our duly to believe them the Best they require it not yet it is our duty not to think them evil Charity is a duty and that (f) 1 Cor. 13 5 7. thinketh no evil Obedience and Reverence (g) Rom 13.7 Hebr. 13.17 1 Tim. 5.17 to Governours both in Church and State is a duty and that must think well Possibly what is now enjoyned us is not particularly enjoyned of God nor was a duty before this Law yet Obedience is a duty yea Active obedience in everything where we should not sin in obeying Peace is a duty and that is best preserved by an humble obedience and so what is enjoyned now becomes a duty and we become obliged both for Conscience and Peace sake And this is the main design and subject of these papers Reader expect not here florid elegancies or flowers of Rhethorick for thou wilt be mistaken I have no ambition to please or humour the curious fancy but to serve thy soul and by evidence of truth and plain convictions of Scripture and Reason to satisfie thy doubts and perswad to Obedience and Peace There are these three things that may render the task that I have undertaken difficult to be well performed The things debated mine own weakness and the different tempers of men to be satisfied 1. For the matters before us they are made the subjects of as great debate and managed with as much heat and bitter exasperations as any that I know But let us be intreated impartially to examine our own hearts and consider whether these heats arise not rather from the intemperance of our own spirits than any thing in the nature of the things in dispute For Confident I am that if we will sincerely lay by Passion and Prejudice and consider things as they are we shall find nothing in any of these matters but what an humble pious man may lawfully close with and conform unto and
Sacrifices are a broken spirit a broken and contrite heart thou wilt not despise Thus are Prayers and Supplications a Sacrifice such did Christ (a) Heb. 5.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 offer up with strong cries and tears in the dayes of his flesh Praise and Thanksgiving is another Sacrifice yea a Sacrifice (b) Psal 69 30 31. that doth please the Lord better than an Oxe or Bullock that hath horns and hoofs And so the Apostle accounteth it when he exhorts to it in this phrase (c) Heb. 13.15 alluding to that of Hoâ— 14.2 Let us offer the Sacrifice of praises to God that is the fruit of our lips giving thanks to his Name Again Love is a Sacrifice which is intimated by the Apostles Argument pressing us (d) Eph. 5.2 to love one another by the Sacrifice of Christ whereby he evidenced his love to us Acts of charity and mercy a free communication and bounty to matters of charity and piety are Sacrifices also and placamina too they are an (e) Phil. 4.18 odour of a sweet smell a Sacrifice well-pleasing to God And upon this account urged so earnestly (f) Heb. 13.16 to do good and to communicate forget not for with such Sacrifices God is well-pleased In a word our bodies our own selves must be a Sacrifice (g) Rom. 15.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a living Sacrifice are we in rendring to God our reasonable service And as through the Apostles Ministration there was h an acceptable offering up or Sacrifice of the Gentiles So still through the blessing of God on our Ministries there is a Sacrifice of the same nature now though possibly short of those perfections offered up to God The Gentiles did the Apostles then and the Ministers of the Gospel do still bring us an offering when through their Ministry they are consecrated an holy people to God according to that Prophecy (i) Isa 66.91 20. They i. e. those that shall be sent abroad to the Nations Tarshish Pul and Lud The Gentiles and the Isles afar off fulfilled in the Apostles and Evangelists sent abroad from the Jewes to the Gentiles shall bring all your Brethren even those Gentiles by faith made the children of Abraham and so Brethren to the Jewes out of all Nations a gift or * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an oblation to the Lord. Thus are we in a sound sense Priests even in the Evangelical Ministry to offer men viz. by the power of the Word subduing them to the Gospel and bringing them (k) Rom. 1.5 16.26 to the obedience of faith The Sacrifices of the Levitical Priesthood were slain Beasts but the Sacrifices of the Evangelical Ministry is a (l) Heb. 4.12 ripping up of the hearts a mortifying and destroying the brutish lusts and beastly affections of men (m) Eph. 6.17 by the Sword of the Spirit the Word of God Such Sacrifices as these God will accept and these he doth expect from men in return of his mercies viz. That we praise him that we be humble penitent and obedient before him that we mortifie our unruly lusts our pride passions envy ambition c. That we worship God with sincerity and humble devotion that we love one another with a pure heart and unstained charity that we follow peace with all earnest affections These are the Sacrifices with which God is well-pleased These are they which now are most proper to be offered for Sect. 9 Whence come those inundations of misery upon us (n) Jam. 4.1 Those wars and fightings which swept away our peace and happiness as with a flood Came they not hence even from our lusts that war in our members Pride Envy Covetousness and Ambition these were the Engines which the Devil used to fill us with hatred and malice emulations and wrath discontent and murmuring strife and sedition and by these he overthrew the best foundations of our peace and unhinged the whole frame of our Government both in Church and State We cannot forget how ambitious and self-seeking men made no difficulty to sacrifice even Religion it self to their Rebellion and the peace of the most flourishing Church and State to their own lusts And now can we do less than sacrifice those lusts again to peace We will do nothing and are unworthy of those glorious mercies which the Lord hath through so many wonders brought home to us if we yet are unwilling to mortifie our own inordinate affections and unruly passions yea if we cannot be content in a great measure to sacrifice our own private judgments and perswasions to the peace of the Church We have been divided long enough sides and parties have appeared high to the devouring one of another (o) Mat 10.20 21. Brother hath betrayed the brother to death and the father the child children have risen up against their Parents It is now high time that we study how to be at unity Sect. 10 The Greek Historian (p) Thucyd. l. 1â— telleth us of Lacedemonia That before Lycuâ—gus his time it was (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a long while abounding in factions and shaken with seditions Another gives this reason of it viz. because (r) Plut. in vit Lyâ—â—g Eurytion one of their Kings being vainly ambitious of popular applauses (s) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did too much loosen and relax the Rains of Government and the power of a Monarch Hence the people grew fierce and insolent to despise their Kings and the City was still full of commotions and seditions And the Sacred History informs us of the abounding of sin and commotions in Israel from another ground We find (t) Judg. 17.8 13. Idolatry in the house of Micah and a young man of Judah consecrated a Priest to his Idol (u) Jude 18.2 The children of Dan by force seeking themselves an inheritance because none gave them a legal possession (x) Jude 19.2 A Concubine continuing in whoredoms and not punished A sad War between (y) Jude 20. Israel and Benjamin almost fatal to the house of Benjamin And all these troubles recorded in such a time (z) Jude 17.6.18.1.19 1.21.25 when there was no King in Israel but every one did that which seemed right in his own eyes Sect. 11 But was this also the ground of our miseries Had we no King or did He encourage popular insolencies Nothing less nay we had a King in Israel and one also who was to His Power zealous to maintain the Church in her Splendor the People in Peace and who rather than let loose those golden Rains of Government whereby He might rule and preserve them He was content to be sacrificed a Martyr for both But we were factious and seditious covetous and ambitious and unwilling to be kept in order we were resolved that we would do every one what pleased our own fancies and then raised up fears and jealousies and concluded We would have no King among us that
besieged and taken City to embrace the Gospel the Gospel of peace and love and by all sedulity in the practice of righteousness and diligence in the wayes of the Gospel viz. Humility Meekness Holiness and Devotion Piety and Peace Patience and Obedience with all earnest endeavours (o) Luk. 13.24 strive to enter in at the strait Gate and contend who shall get first into the possession of those joyes which (p) 1 Cor. 2.9 neither eye hath seen nor ear heard nor can the heart of man conceive which God hath prepared for them that love him but with that wicked violence wherewith (q) Ovid. Metam l. 1. Affectâsse ferunt regnum Coeleste Gigantes Altaque congestos struxisse ad sidera montes As if we were of the posterity of those Gyants mentioned in (r) Genes 6.4 Scripture who had not only corrupted themselves for so had the (s) Vers 5. sons of God the children of the Church done also but quite revolted from all Religion and Piety from all Peace and Humanity such who were mighty in Power and fierce in Nature (t) a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q. Defectores sc a Deo Desectores sc hominum Irruptores â—c in hominem fallen from God and falling with violence upon those who were weaker than themselves (u) Ovid. ibid. Sâ—d illa propago Contemptrix supe ûm saevaeque avidissima caedis Etviolenta fuit scires è sanguine natam Sect. 16 Doth not that Poet make a perfect Anatomy of our hearts Are not we the persons and this the Age who have despised the Lawes of our God who breath nothing but violence one against another Victa jecet pietas Piety and holiness peace and love lie trodden down but sin and profaness is rampant (x) Mat 24.12 iniquity aboundeth and love is cold as if what with our rebellions against Heaven and what with our contentions among our selves we were resolved not to suffer the Almighty to put up his anger and lay down the arrows of his indignation yea that God himself should not give us peace for When even the season calleth us jointly to (y) Hag. 1.8 go up to the Mountain and bring wood to build the house of God to repair the breaches of the Temple and again to set up the walls of Jerusalem the Holy Government and Discipline that is broken down We on the contrary take several wayes to fetch Coals and throw in fire to destroy the remnant to burn up the Gates and devour even the foundations of our Church and peace We provide materials but such as they in (z) Gen 11.3 4 9. the Holy Story Brick and Slime to raise a Tower in defiance to Heaven as if our whole design were to get our selves a name though but to be famous for our Rebellion against the Lawes of God and the Land to all succeeding Generations when the issue of all can be nothing but Babel Division and Confusion Should we like (a) Gen. 11.16 Hebâ—r now give names to our children according to the times how would all our Regist's be filled with (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Division Pelegs For how are we divided in tongue shall I say yes we study a new canting language as if we feared we could not separate far enough one from another if we cloathed the old Truths of Religion in the known expressions as if we must still have a (c) Judg. 12.6 Schibboleth to distinguish parties but especially in heads and hearts and hands Our judgments differ and our hearts are divided in our affections and our actions are all levelled to nothing else but the interest of that side and the support of the quarrel of that party which we have espoused Sect. 17 Let me take leave a little to vent that passion and grief of heart that boyles within me (d) Jer. 4.19 20. My bowels my bowels I am pained at the very heart my heart maketh a noise dolefully lamenting within me for division upon division and consequently destruction upon destruction is cryed (e) Lam 2.11 Mine eyes could even fail with tears my bowels are troubled my liver is poured out or gall cast up through extremity of grief and indignation for the destruction yea for the (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fregit breach of the daughter of my people A breach now not made upon us by a Forrain Invader but a fraction made among us and within us by our own froward and petulant contentions Since (g) Luk. 6.45 out of the abundance of the heart the mouth speaketh marvel not where such sorrows for and tender compassions to this poor afflicted Church have taken such possessions of and make such deep impressions upon my soul when mine heart is so deeply affected to see the (h) Lam. 2.10 Virgins of Jerusalem hang down their heads for shame and confusion and the Elders of Sion which should sit on their seats of Judgment in splendor and beauty even to sit on the ground in sorrow and sadnesse because her children unnaturally teare out the bowels of their mother and will not yet learn that great lesson of the Gospel Peace and Love marvel not I say that now these floods seek a vent and open the sluces of the eyes and force away the barres that were upon the lips Sect. 18 Memorable is the story of the son of Craesus dumb from his birth yet when Sardis the royal seat was taken by the Persians and the sword of the insolent Souldier was lift up against the life of the King his Father then the strength of natural affection and piety to his Father loos ned the tongue of the dumb child and he who never spake before could then find a tongue to plead for his Fathers life anâ—ery out (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He odot ex eo Valer. Marc l. 5 c. 4. O Sir kill not Craesus There is as great danâ—er now to our dear Mother the Church of England from these bitter Divisions of her children as from the violence of unruly Souldiers if these continue she must expire Piety and pity would make even the dumb to speak and plead her cause And indeed who can keep silence at such a time as this Who can write and not mingle his tears with his inke or speak and not mix bitter sighs and sobs with his words (k) Jer 9 1. were our eyes waters and our heads fountains of teares here is occasion enough to spend all for the Divisions of the daughter of England Divisions not now of (l) Judg 5.15 Ruber one single Tribe but of all the Tribes of our Israel even among Priests and people too Nor are these only single Divisions and Breaches but Division upon Division and we are subdivided into as many Factions and Schismes as there are opinions or interests among men And which is more sad these heats and hateful contentions reciprocated among men who
of this refusal in so many letters and syllables yet that which they do assign is by implication and in effect the same for it is as much as if they had said God himself hath imposed this calling upon us and not man and therefore except we should rather obey man than God we may not forbear for opposing the obedience of God to the obedience of man they therein plead a calling from God and not from man otherwise if they had received a calling from men there had been incongruity in the answer Considering that in common sense they ought so far to obey man forbidding them to exercise a calling which they do exercise only by vertue of that calling from men else by this reason there should be no power so to depose a man from his Ministry but that notwithstanding any Commandment of the Church or State he is still to continue in the exercise of his Ministry and should be bound to give that example which the Apostles did which is not only absurd but a conceit plainly tending to manifest Sedition Sect. 29 3. We are to know That though the Apostles Prophets and Evangelists preached publickly when they were not hindred by open violence and did not nor might they leave their Ministry upon any humane authority and commandment whatsoever because they did not enter into or exercise the same upon the will and pleasure of any man whatsoever yet they never erected and planted publick Churches and Ministry in the face of the Magistrate whether he would or no or in despite of him but such in respect of the Magistrate were as private and invisible as might be 4. Sect. 30 Neither were some of the Apostles only forbidden so as others should be suffered to preach the same Gospel in their places but the utter abolishing of Christian Religion was manifestly intended in silencing them But out Churches whereof we are Ministers are no private and secret Assemblies such as hide themselves from the face of a persecuting Magistrate but are publick professing their Worship doing their Religion in the face of the Magistrate and State yea and by his countenance authority and protection And we are set over these Churches not only by a calling of our people but also by the Authority of the Magistrate who hath an armed power to hinder such publick Actions and who is also willing to permit and maintain other true Ministers of the Gospel in those places where he forbiddeth some Sect. 31 By these it appears That the case of the Apostles and Ours is not the same nor can their answer to the High Priest and Elders from whom they received no call to preach and by whom they were forbidden to preach Jesus the design of that Council being not to forbid them alone and permit others to do it but utterly to abolish Christianity with any pretence fit us that we therefore should not lawfully obey and sit down in silence and recede from the exercise of our Ministery in a particular place upon the command of those from whom we received Authority there to minister and who though they silence and exclude us yet send others to minister to the needs of the Church in the same Gospel and therefore as the said Mr. Bradshaw so we conclude 1. If after our publick calling to minister in such a known and publick Church nor by the Church only but by the Magistrate also The Magistrate shall have matter against us just or unjust as to our obedience it matters not and shall in that regard forbid us to minister to our Church and the Bishop in these censures acting according to the Laws under which he and we are it bears the same reason I see not by what warrant in Gods Word we should think our selves bound notwithstanding to exercise our Ministery still except we should think such a Law of Ministery to lie upon us that we should be bound to run upon the Swords point of the Magistrate or oppose Sword to Sword which I am sure Christianity abominates Sect. 33 2. Yea and suppose the Magistrate should do it unjustly and against the will of the Church and should therein sin yet doth not the Church in that regard cease to be a Church nor ought she therein to resist the will of the Magistrate neither doth she stand bound in regard of her affection to her Minister how great and deserved soever to deprive herself of the protection of the Magistrate by leaving her publick standing to follow her Minister in private and in the dark refusing the benefit of other publick Ministers which with the good leave and liking of the Magistrate she may enjoy Sect. 34 3. Neither do I know what warrant any ordinary Minister hath by Gods Word in such a case so to draw any such Church or people to his private Ministery that thereby they should hazard their outward state and quiet in the Commonwealth where they live when in some competent measure they may publickly with the grace and favour of the Magistrate enjoy the ordinary means of salvation by another And except he have a calling to minister in some other Church he is to be content to live as a private member until it shall please God to reconcile the Magistrate unto him and to call him again to his own Church So far this learned man though a Non-conformist Sect. 35 Now I appeal to any that dissent most if it be not all truth for the main And change but the name of Magistrate into Bishop the reason is all one we may submit to one as well as to the other Though we should deny any such Authority to the Bishop as such yet because he in this acteth under the Laws and whatsoever Autho ity he hath by vertue of his Function in the Church yet it is certain that the exercise of this Authority here is by the leave and authority of the Magistrate So that here is nothing material in this exception but it still remains out of dispute that though it should be granted that the Bishops have no such power by any authority derived from Christ which yet we say they have yet we may lawfully submit to them in the exercise of it And let us do this we do our part and we shall live in peace Sect. 36.4 Partic. Ex ∣ cept 4. Another exception laid against the Bishops is this That though it be granted that they have some authority or if they have not that yet we may lawfully obey yet They exercise an Arbitrary power and this is not to be submitted to And of this nature is that fourth exception made by the Presbyterian Divines in their first paper of Proposals to His Majesty Viz. That some of the Bishops exercised an Arbitrary power as by sending forth their Articles of Visitation inquiring unwarrantably into several things and swearing the Church-Wardens to present accordingly so by many innovations and ceremonies imposed upon Ministers and People not required by Law Sect. 37
Presbyters Nor may we understand this of a naked presence only but by the order for the Practick they are to assist in the act too they are (s) See Rubr. in Form of Order Priests with the Bishop to lay their hands severally upon the head of every one that receiveth Orders And this Ordination I never knew questioned by any that allowed any Ordination by Ecclesiastical persons at all And the (t) Jus Divin Minist Evang. Part 2. London Divines have justified even in their judgements the validity of it Sect 61 3. The great and only thing that I know which affrights men from this Episcopal Ordination is the subscription by the Canon required and the Promise which they are to make of obedience to the Bishop To this I shall only say 1. Sect. 62 To omit what was (v) Sect. 18 19. said before as to the Promise of obedience We are required no more than those Reverend Brethren of the Presbyterian perswasion have declared to be their avowed principles (x) Account to the King of the confer p. 4. We are remembred say they that in things no way against the Law of God The Commands of our Governours not only may but Must be obeyed but if they command which God forbids we must patiently submit to suffering and every soul must be subject to the higher powers for Conscience sake and not resist The publick judgement Civil or Ecclesiastical belongeth only to publick persons and not to any private man That no man must be causlesly and pragmatically inquisitive into the reasons of his Superiors commands nor by pride and self-conceitedness exalt his own understanding above its worth and office but all to be modestly and humbly self-suspicious That none must erroneously pretend to Gods Law against the just commands of his Superiors nor pretend the doing of his duty to be sin That he who suspects his Superiors commands to be against Gods Laws must use all means for full information before he setteth in a course of disobeying them And that he who discovers indeed any thing commanded to be a sin though he must not do it must manage his opinion with very great tenderness and care of the publick peace and the Honour of his Governours These are our principles Now then when their avowed principles yield so much as indeed all sober Christians do and must and The Bishops require no more nor are those who are to be ordained to promise any more why may there not be a full compliance here why may we not promise that which we acknowledge we are obliged to perform But 2. Sect 63 The Subscription (y) Can. 36. required is only to these three Articles 1. That the Kings Majesty under God is the only Supreme Governour of this Realm and of all other His Highness Dominions and Countries as well in all Spiritual and Ecclesiastical things and causes as Temporal and that no Forrein Prince Person Prelate State or Potentate hath or ought to have any jurisdiction Power Superiority Preeminence or Authority Ecclesiastical or Spiritual within His Majesties said Realms Dominions or Countries 2. That the Book of Common Prayer and of ordering Bishops Priests and Deacons containeth in it nothing contrary to the Word of God and that it may lawfully be used and that he himself will use the form in the said book prescribed in all Publick Prayer and Administration of the Sacraments and none other 3. That He alloweth the Articles of Religion agreed upon by the Arch-Bishops and Bishops of both Provinces and the whole Clergy in the Convocation holden at London in the year of our Lord God One thousand five hundred sixty and two and that he acknowledgeth all and every the Articles therein contained being in number 39. besides the Ratification to be agreeable to the Word of Grd. Now in reference to this Subscription required let me but propound these things to be seriously considered and duly weighed Viz. 1. Sect. 64 That this is not an Arbitrary imposition of the Bishops But they are obliged by the same Law to require it as others are to do it They may not ordain or give Licence to any which refuse to subscribe upon pain of their own suspension So that we can neither impute this to the Bishops nor deny it our selves without opposing the standing Laws which do equally oblige both them and us 2. Sect. 65 Nor are the Articles of such a nature as to startle a sober conscientious person as such as may not be subscribed without sin For the First The Kings Supremacy none denies but the Papists and some few Sectaries All conscientious Protestants make no doubt or scruple of it and can clearly prove it For the last The Doctrine of the Church of England in the 39. Articles even those Brethren who dissent from the Government never charged them with any material error The scruple only is about the second The Common Prayer-book c. Sect. 66 Here by the way let me but observe how far those Divines of the Presbyterian perswasion even there where they desire a liberty from this Subscription do yet acknowledge how far they can and do consent to the things to be subscribed Their words are (z) 2d Pap. of Propos to His Majesty p. 24. We Humbly acquaint Your Majesty that we do not dissent from the Doctrine of the Church of England expressed in the Articles and Homilies But it is the controverted passages about Government Liturgy and Ceremonies and some by-passages and phrases in the Doctrinal part which are scrupled by those whose liberty is desired Not that we are against subscribing the proper rule of our Religion or any meet Confession of Faith Nor do we scruple the Oaths of Allegiance and Supremacy Nor would we have the door left open for Papists and Hereticks to come in Now I humbly propose this to be considered Whether upon this grant there may not be a cheerful subscription as is required for I cannot see more required to be subscribed than upon the point is here yielded and consented to for 1. Sect. 67 Here is professed No dissent from the Doctrine exprest in the 39. Articles and Homilies and That They are ready to subscribe any meet Confession of Faith or Rule of our Religion which those Articles are and must be esteemed to be in their judgements who profess they dissent not from them And this is the whole third Article to be subscribed For that which is objected concerning Some by-passages and phrases in the Doctrinal part This is nothing that should be of any force to hinder this Subscription which is not that we acknowledge the propriety of every phrase which is a thing below the consideration of serious men in matter of such weight Were such a thing as a Confession of Faith put under the curious censures of Criticks and Grammarians there would still be matter of dispute but the thing required is of an higher nature Be the By-Passages or Phrases what
their several Congregations Now those fears being over and there being no plea of any restraint from the Powers above us but a full liberty open to obey the Antient Laws which were and are still in force and these Laws laying a strict charge and injunction upon all Ministers They were convinced of an Obligation and a duty incumbent on them to conform to those Laws in returning to the use of the Liturgy and Form of Worship prescribed being Conscious that they could not be acquitted of sin before God if they despised those Laws where they saw no material evil in the works required This they judged to be both lawful and expedient for them not onely fit but their duty to do Sect. 3 But Hine illae Lachrymae While some conscientiously conform to the Laws in being in the use of the Liturgy and enjoyned Rites of the Church of England seeing nothing in either but what in their judgement they may lawfully do and therefore being commanded thinks they are bound in Conscience to do Others I verily believe both Learned and Conscientious peaceable men out of a tendernesse of Conscience afraid to sin against God in any thing especially in matters of publick worship wherein we are to draw so near to God seeing not that evidence and judging some things evil at least to be imposed in these things dare not yet comply in that use being not convinced of the lawfulnesse are affraid least they should sin in the doing of it in the mean time not condemning others for their practice but only taking and desiring a liberty for themselves for forbearance and between such as these no man doubteth but there may be an happy composure and accommodation at least and we may live in peace Sect. 4 But from this different practice how do abundance of others take occasion to make parties and foment divisions in the Church It is not unknown that there are multitudes of discontented minds of all perswasions and such as make Religion only a matter of Design and Policy being zealous only so far and in such things as are pleasing to a party and may make them eminent in a side which they have espoused It is a bitter affliction to my Soul to see some who have no way to commend their zeal for the Church than by reproaching and vilifying of others who are not in all things of their mind charging Schisme Heresie Faction and Rebellion not only upon those who are really guilty but upon all who in the least circumstance come not up fully to the established Rule though in other things they are as Peaceable Humble Faithful Loyal as any in the Church On the other side my Soul cannot but mourn in secret and mine eyes run over with tears to see how many for the particular miscarriages of some persons have thought it no sin to lay loads of reproaches upon the Church it self and its whole constitution So that now if any do as they are bound walk according to the Laws of the Church submit to the Rites use the Publick Forms Howsoever they are even their Adversaries being Judges otherwise Able and Learned Judicious and Pious Faithful and Painful in their Ministery Constant and Eminent in the Pulpit unblameable and exemplary in their lives yet what are the titles of honour that the foul mouths of discontented men cast upon them even for this single use of a Common Prayer and conforming in in their judgement an innocent Ceremony They are Baals Priests Idol-shepheards Dumb dogs Time-servers at the best Having but a Form of Godlinesse but denying the power thereof themselves Limbs of Antichrise and their very habits Garments of the Whore Now for such Spirits as these do discover themselves to be I know not how the Church should obtain nor why she should trouble her self to seek their peace These being near allyed to those Horsemen mentioned in the [a] Rev. 9.17 Apocalypse out of whose mouth proceeded nothing but Fire and Smoke and Brimstone The Church cannot well deal otherwise with them then the Apostle would have such [b] Tit. 1.10.11 unruly and vain Talkers and Deceivers in his time dealt with Whose mouths must be stopped who subvert whole houses teaching things which they ought not for filthy lucres sake Sect. 5 But for those men who are of a better temper as I am confident thousands there are who cannot be chargeable with nor will any Christian Charity be suspected guilty of these Crimes who are yet unsatisfied as to the lawfulnesse of Conformity and therefore yield it not themselves nor advise to it but petition it may not be imposed yet condemn not those that do yea were they convinced they should not fin in so doing they would conform themselves Here me thinks it should be no difficult matter to perswade a Compliance and to shew that it may be yielded without sin and such spirits should be willing to receive satisfaction and take no pleasure in disputing away their Peace Sect. 6 We are not here to dispute the Cause of the Liturgy as to every thing in it nor to inquire whether it may be mended but for the present grant it may and expedient that it should and we know it is under Consideration nor to debate whether it be lawful for the Church or her Governours to impose it upon all her members But she judging this the best way to preserve her Peace to keep out her Enemies and to keep her own Members in unity and order viz. to require of all a due Conformity to her Constitutions in the use of this prescribed Liturgy and the practice of such and such Rites All that we now have to do is to examine not Her reasons of imposing but whether and how far we may or ought to obey the imposition whether we may lawfully or ought to use the publick Forms and suffer our selves to be tyed up to them Sect. 7 And here though indeed the dispute of these things make a great norse in the world and the distance through the heats of men and designs of some is exceeding wide Yet let us well weigh the nature of the things in dispute we shall see there is nothing in them of such moment as will countervail the losse of our Peace there is nothing in them of so dire an aspect as to affright a considering Christian from comming near them nor when the heat of Contention is abated and the Animosities of sides laid down and men soberly consider not what this side requireth or the other denieth but what is fit for each in our places to do will the differences be so wide as now they appear but much more may be done in obedience to the Laws and pursuance of Peace then is yet by some thought good to be yielded Sect. 8 For many that yet dissent and forbear the use of the prescribed Liturgy I dare be their Compurgatour that they abhor the principles of Faction and Disobedience Yet Scandal given by
and Nation Lastly To the King and Nation In bringing or at least being an occasion of an evil report upon both for when such Laws are established such things required and yet so many so noted so eminent persons refuse to yield obedience and it may be others of more unquiet and turbulent Spirits will be too ready to raise Commotions about them The King cannot in Justice and Honour but maintain his Laws it cannot be expected but the Penalty of the Laws will be in some measure executed upon the Disobedient now especially if many should disobey and consequently suffer what a noise will this make in the world and according to the different judgements and humours of men that hear it how will it bring a reproach upon both In some mens accompts The King shall be a Tyrant not a Father to the Church who makes such Laws which his consciencious Subjects cannot obey for fear of sin against God and are yet punished for disobedience even persecuted for Conscience sake Among others when they see so many disobey and be so unquiet under the Laws The whole Nation shall lie under the reproach of a troublesome disquiet discontented factious people delighting still in Sedition and Rebellion as if they would indeed make good that By-word that the King of England hath such a people to rule as he may fitly be termed Rex Diabelorum Pudet haec opprobria nobis Sect. 16 Let no man think me so voyd of all sentiments of Piety and Charity as to judge these Brethren indeed guilty of all these scandals as by them willingly given or justly and necessarily drawn from their practices for I seriously professe my only design is to intreat my Brethren duely to consider whether some occasions of stumbling be not by their practices laid in the way of such who are thus scandalized and to consider what some corrupt minds or well-meaning but weak men may be too apt to draw from thence and to beseech them to shew so much love to and zeal for the honour of their King and Country of this Church and State so much tenderness for the interest of Religion Piety Unity and Peace as to put forth themselves to the utmost to promote all these Not so much to consider how to maintain or uphold the reputation of a party or cause but how far they may go what they may without sin do in the use of those things which the Laws command That as much as in us lyeth we may by no mistake miscarriage or indiscretion of ours be in the least an offence nor give any occasion of offence to any to friend or foe to the righteous or ungodly to Papist or Protestant to weak or strong to those within or without the Church [g] 1 Cor. 10.32 33. Neither to Jew nor Greek nor to the Church of God Cordially seeking not our own profit but the profit of many that they may be saved CHAP. II. Some General undoubted Maximes concerning the Obligations of Humane Laws applied to the particular Case of the Liturgy c. Sect. 1 AS for the use of the Liturgy to which the Lawes of this Church and state of unquestionable Authority do undoubtedly bind us let us consider whether there be any thing in it which a conscientious christian who desires faithfully to discharge his duty to God and the Church may not submit and conform to And if it may lawfully be used I shall be confident that no rational man or peaceably minded Christian will say that the adding of a command to that which was before lawfull should now make it unlawfull or that we should sin in doing a thing when commanded which we might do without sin if not commanded And if we may do this without sin I shall presume there is that zeal in all that love the Church to its peace that will engage them to do it if upon no other account yet for Peace sake Sect. 2 We shall here to prepare the way consider how far there is a perfect agreement among all sober men of both perswasions in reference to the Obligation of Lawes upon conscience and applying these to the particular case of the Liturgy we shall see how really little the matter of difference is and labour to remove that that there may bee a perfect conformity so far as the Lawes oblige Sect. 3 1. I take this as an unquestionable truth granted and pleaded by all sides That our First Great and Principal Obligation is to Law and Will of God So that whatsoever we are to do in this or any others case must not be repugnant to this viz. it must be in it self lawful Not evil or sinful in the matter of it for we are ingaged to God in an higher Obligation than we can be to any Laws of men whatsoever And in case of a thing materially evil this must be our rule [a] Acts 5.29 That we obey God rather then men We must not be scrupulous to refuse an active obedience to the Laws of men who have no power but by Commission from and subordination to God when in obeying them we should manifestly sin against the eternal God who is the onely [b] Jam. 4.12 Supreme Law-giver and who is able to save and to destroy [c] Mat. 10.28 both soul and body In this case those two Apostles Peter and John [d] Act. 4.19 appealing to the Consciences of their very Persecutors Sect. 4 2. I take it also as undoubted on all hands that the things which we do must not only be lawful in themselves but expedient also in reference to the several circumstances and accidents that may occurre for many things may be in themselves lawful to be done there being no evil in the matter of them which yet upon the several emergencies and from the circumstances of Time Place Persons Scandal he may neither be convenient nor expedient but the contrary and so during these emergencies they become at least accidentally for those persons at such times unlawfully to be done as it is evident in the case of meats offered to Idols [e] 1 Cor. 10.25.31 Whatsoever was sold in the Shambles a man might buy and eat though it was probable some of it had been offered to Idols it yet was nothing to him who knew the [f] 1 Cor. 8.4 Idol was nothing nor the meat offered to Idols in that regard of any esteem with him but he eateth and giveth God thanks But in case of Scandal [g] v. 7 8 9 10. all having not the same knowledge where another might be offended or encouraged by such an example to eat in Conscience to the Idol He should sin who would not abridge himself of his own lawful liberty for the profit of the weak Here the Apostles Rule is [h] 1 Cor. 10.23 24. All things are lawful for me but all things are not expedient Let no man seek his own but every man anothers welfare Sect. 5 3. It is as
they may and that which satisfieth me I hope may have the same force to satisfie others when the argument is produced and the evidence of truth appears I shall here only speak to the Liturgy and publick forms of prayer c. and if these papers find acceptance I shall communicate the like about the Rites and Ceremonies Sect. 7 As to the Liturgy then binding to the form of words in prayers praises and administration of Sacraments and the other holy offices I shall only desire the conscientious Reader to weigh this one argument If it be unlawfull to conform to the law in the use of this Liturgy then it is either because it is a form prescribed or because there is something in the matter which makes this particular form to be unlawful though other forms should not be so But neither is it unlawful because a form nor is there any thing in the matter of it to make this particular so Therefore upon no account is it unlawful to use it Sect. 8 The proposition is most evident for if it be neither unlawful to use a prescribed form nor there be any matter in this form to make this unlawful I see not what shadow of any thing else can be objected against the lawful use of this And under one of these heads hath all been comprehended that hath ever been objected The Separatist boldly denyeth the lawfulnesse of any form the soberer Non-conformist will allow a form but only some things in the matter of this are scrupled The Assumption I shall labour to clear in both the branches Sect. 9 1. It is not unlawfully to use a prescribed form for if it be what a sad doom must we passe upon those thousands of humble well-meaning poor Christians which desire to serve God as far as they are able who yet neither do nor can pray without a book before them or a prayer taught them shall we judge that none of all these and God knows they are many do either pray or have their prayers accepted but sin in praying so God forbid yea what a most unchristian and uncharitable censure must we passe not upon some poor weak illiterate Souls but upon those many able Divines famous Preachers holy Confessors glorious Martyrs who for many years and ages constantly used the prescribed forms of the Church in their publick Ministrations Must all these be condemned as such who worship God in an unlawful way yea must all the Christian Churches of the world for many Centuries be condemned as so carelesse of Christianity and Religion that the very substantial acts of their publick worship were offered in an unlawful way O my Soul come not thou into the secrets of the men who thus judge Sect. 10 But in the Scriptures we find Forms given used prescribed and were all these unlawful That was a form which Moses used not once but constantly [g] Num. 10.35.36 at the removing and resting of the Ark which Solomon also made use of almost in the [h] 2 Châ— 6.41 same words at the Dedication of the temple And David [i] Psal 68.1 at the bringing of the Ark into the City of David In the same Scripture we find forms for constant set times and occasions there we have one [k] Psal 30. Psalme a solemn Form of praise at the dedication of the house of David [l] Deut. 20.5 according to the law Another [m] Psal 92. a Psalme for the Sabbeth day another a solemn form of praise made by David to be used by the [n] Psal 136. with 2 Chron. 7.6 20 21. Levites and the singers with instruments of musick another a [o] Psal 105. with 1 Chron. 16.7 8. form of praise as composed for the Quire several forms of prayer to be used in [p] Psal 86.22.102 affliction one penned [q] Psal 90. vide Moâ—ler in lac by Moses for a prayer upon occasion of Israels suffering in the Wildernesse to lie by them to admonish them of their weaknesse mortality and sin and to direct them in their addresses to God one [r] Psal 95. more then probably seeming to be written not for private use but appointed for [s] Apparet ex verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 venite Psalmum hunc non in privatum usum scriptum sed publicis convintibus destinatum fuisse quando populus frequens ad templum conveniebat ut in Sabbato ita enim populum alloquitur ut jubeat omnes concurrere ad hoc sanctum opus per agendum Moller in Psal 95. c. Apparet hunc Psalmum Ecclesiasticae congregationi praesertim frequentiori destinatum quasi erat apud Judaeos die Subbati Muscul in eundem the publick assembly when people come to worship at the Temple which our Church doth therefore use in the beginning of her sacred Offices viz. the venite c. Come let us sing c. Were not the Levites in Hezekiahs time [t] 2 Chron. 29.30 commanded to sing praises with the words of David and Asaph the seer And the Priests and Levites in Ezra's time [u] Ezr. 3.10.11 set by the builders to praise the Lord according to the Ordinance of David and they sand together by course or quire-wise what even in that form of Psal 136. For his mercy endureth for ever Do we not find the people stirred up to pray in time of affliction and [x] Hâ—s 14.2 3. words put into their mouths yea the Priests and Ministers of the Altar to pray in a form too and say [y] Joel 2.17 spare thy people c. what is that in Isaiah [z] Isa 12.1.4 but a form to the Church In that day shalt thou say O Lord I will praise thee c. and In that day shall yee say Praise ye the Lord c. what else can we judge of that [a] Rev 15.3 song of Moses mentioned in the Apocalypse which the victorious Christians are said to sing To omit in the New Testament those many forms of [b] Rom. 1.7 1 Cor. 1.3 2 Cor. 1.2 Gal 1.3 Eph. 1.2 1 Thes 1.1 2 Thes 1.2 salutations [c] Eom 16.24 1 Cor. 16.23 Phil. 4.23 1 Thes 5.28 2 Thes 3.18 valedictions and blessings so frequently used by the Apostles which none ever doubted but we may lawfully use still as the Church doth use that very form of words in Baptisme which Christ used in the Commission I Baptize in the name c. yea Christ himself we find using that very form of words which David the Type had used before Eli Eli lamasabachthani [d] Mat. 27.46 Psal 22 1. See on this Argument Synopsâ—urior Theol. Disp 36. Thes 33. My God my God why hast thou forsaken me Sect. 11 And to all these let me add that one form for all That which our Lord hath given us in his prayer which he taught his Disciples which the Church hath not only accounted but constantly used as a form and thought fit
unlawful to be heard I trow not I could tell you of many things which we may take from an Heathens mouth and such expressions as would shame most of us who are called Christians And which if used by us in prayer will be accepted with God if offered up with a Christian that is an holy humble and believing heart It is a prayer which an Heathen made and may well become a Christians mouth (f) Plato in Alcibiade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which we may render thus O God our King give us good things though we Pray or pray not but although we pray Yet sad and evil drive from us away Is not this a necessary holy Petition May not yea ought not a Christian to put up the same request and may he not if he please use the same words Or are they therefore evil because used by a Pagan Let me add one passage more from another Philosopher and indeed I cannot without astonishment read this passage in the Stoick (g) Epictet Dissert l. 1. c. 16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who having reckoned up variety of Divine Providences saith What word is enough sufficiently to praise these things For if we have any sense or reason can it become us to do any thing but to sing and bless God and commemorate his benefits Becomes it not all that dig or plough or eat to sing this Hymn to God Great is or magnified be God for that he affordeth us these instruments wherewith we till the ground Great or magnified be God because he hath given us hands mouth and stomack that we grow and get strength when we observe it not that we sleep and are refreshed For these things ought every one to bless God and to sing this great and most Divine Hymn c. As much more follows to the same purpose Are these Meditations Hymns and Expressions unfit for us May they not very wel become a Christian mouth or are they unlawful because an Heathen used them No no good is good still wheresoever it be found and in whatsoever hand it be No wise man will refuse Gold because taken out of the Dirt or despise a Jewel because found in a Dunghil or cast away his Corn and sound Grain because it sometimes lay in an heap of Chaffe Nor will a wise humble Christian or devout soul therefore despise these prayers and sacred Offices because some of them sometimes were among the dross and chaffe of Romish Trumperies When that chaffe is winnowed away and that dross washed off Who knoweth not saith Ball (h) Ball. ibid. p. 151. that many precious Truths may be called and picked out of the Mass-Book Good Gold may have some dross and among an heap of dross it is possible to find some good Gold A true mans Goods may be in a Thieves Den and the Goods of the Church in the possession of Antichrist Antichrist hath either by violence broken in upon or by secret insinuation before he was spied gotten the rich Treasures of the Church into his hands which the right Heirs may lawfully require and take back again not as borrowed from him but due to them I scarce know saith he how a man should more honour Antichrist ☞ or wrong the true Church of God than to grant that all the good things that he doth usurp do of right belong to him and are borrowed from him For they are the rich Legacies which Christ hath bequeathed to his Church to whom they properly pertain Sect. 10 6. Let me add this one thing more What some make an Argument for rejecting is to me an Argument for the use of this Liturgy viz. That the Papists have it at least some of it For I am so far from thinking that we are to cast away all that the Church of Rome useth that I judge it a Duty to use all and to hold communion with them and all the Churches of Christ in the World in all things wherein they swerve not from the Rule of the common Christianity For the Church is but One the Head but One the Body but One (i) Eph. 4.4 5 6. One Lord One Faith One Baptism One God and Father of all One Church One Christ One Gospel why should we then not walk in the same communion If the Church of Rome or any other part of the Church whatsoever walk in a different way from the rest of the whole Body or have a Service not agteeable to the common Rule The one Gospel and (k) Jude 3. Tit. 1.4 the common Faith that was once delivered to the Saints Here let us leave them and not be scrupulous of the particular communion of one part whilst we hold close to the common Rule and Profession of the whole But wherein also they agree with the whole let us not forsake them let us not forsake them in that which is good because we must have no communion with them in things that are evil In these we must forsake them in the others we may not go with them Sect. 11 In this case then let me beseech all sober Christians to consider not what the Papists or this or that Party of men do or do not but what is fit for us and our Duty to do If the thing required be evil though we though any yea or an (l) Gal. 1.8 Angel from heaven require it yet deny it but if it be wholsome good and sound though the Papists though the worst of men practise it yea though the very Devils themselves acknowledge it as even they (m) Acts 16.17 Mark 1.24 sometimes are forced to confess the Truth let us receive it The Truth is of God though it may sometimes be conveyed to us through foul hands Sect. 12 Again Here would I request all Christians carefully to distinguish between matters of Religion and matters of Order between the Substance of Religion and the Circumstances of Worship In this business the Religion and Substance of Worship is Prayer and Praise Or that we call upon God in the meditation of Jesus Christ according to his Will But whether there may or ought to be a Form or no and whether it shall be in this or any other Form supposing the Form not dissonant from the holy Word of God whencesoever this Form be taken this is purely matter of Order and Circumstance And herein we are to yield obedience to our Governours whose care it must be to see Ne quid Ecclesia vel Religio detrimenti capiat That the Church or Religion suffer not and that all things be done according to the (n) 1 Cor. 14.40 Apostolical Canon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Decently and in Order Sect. 13 I have now finished what I judged needful to be said as to the use of and attendance upon this Liturgy And I think I have fully cleared and evidently proved that there is nothing in it either as to the Form or matter so far as it concerns
the Prayers and Publick Administrations but what may very lawfully be used complied with and submitted to without sin nothing so evil as for whose sake to divide the Church and sacrifice our Peace Nothing but what is for the substance sound and holy What remains then but that as Subjects of the Prince of Peace as sons of the God of Peace as Professors of the Gospel of Peace we set our selves to study and walk in the wayes of Peace How shall we pretend to the fear of God in our hearts when the way of peace we will not know For (o) Rom. 3.17 18. they go together How shall we answer to God our contempt of his Ordinance our disobedience to those strict injunctions of the Gospel when we divide our selves and the Church about such a Liturgy wherein there must be confessed nothing sinful nothing unlawful either in respect of Form or Matter O would we cordially strive for and pray that the Lord would give us (p) Jer. 32.39 one heart and one way would we all encourage and call up one another (q) Isa 2.3 Come let us go up to the house of the Lord and there together worship God as our established Lawes require we should and in this way which the Law of God doth no where condemn and thus with one lip and with one mouth glorifie God and call upon his Name How would (r) Isa 48.18 our peace run like a River and our righteousness as a flowing stream What a Glory would then be upon all our Assemblies Sect. 14 The learned in Antiquity know That as in the Jewish Church by the appointment of God they had their (s) Num. 4.16 29.6 Isa 58.2 Dan. 8.11 12 13. Juge Sacrificium their daily Sacrifice so in the Ancient and Purer Times the Christian Church had their daily prayers and solemn publick Worship Their Churches and Oratories open (t) Vestram heri charitatem consolata fuit Etsienim heri nudius-tertius de hac vobis locutus tam mutâ—rlâ Chrysost Hom. 5. ad Pop. Antioch Hom. 6. Heri admoâ—ui hodie dicam Et Hom. 13. in Gen. Quotidiè tamen hanc tenuem mensam vobis proponere studeo every day in some places in others (u) Chrysost ad cap. 3. Joh. Hom. 24. Non enim singulis diebus sed duobus tantum brevi eorum parte ut vos labore levemus hortamur ut orationi nostrae aures adhibeatis twice thrice or oftner every week the Ministers attending constantly to the work of Divine Service and instruction of the people the (x) Aug. Tract 8. in Joh. Sunt forte hodiè qui propter solennitatem diei venerunt Crastino qui venerint venient audituri Et Chrysost Adv. Jud. Quemadmodum homines singulo quoque die simul ac surrexerunt obambulant sic vos quotidiè simul ac surrexistis curiose perquiritis utinam fu ura sit Exhortatio ubi admonitio ubi Dâ—ctrina ubi Sermo people even the (y) Propter pauperes qui ad opera sua festinant melius est hoc ut vobis in die crastina reservemus August Serm. 82. de Temp. poor who were afterwards to follow their labour for their daily bread yet attending and presenting themselves to worship and to be instructed But how unlike are we to those dayes how many Churches among us stand shut up and never open but upon one day in the week if then yet then also not filled if at all till the Sermon begin as if the Prayers of the Church were none of our Concerns It is true that among those Ancients where they had such constant Assemblies there were also preaching and instructing and Exhortations And it is unquestionable preaching of the Word is an undoubted Ordinance of God for the salvation of his people on which they are bound to attend Yet I have observed in too many places that whatever the pretences of men have been they have shewed as little regard to preaching as to prayer though they pretend they come not to Church upon the week-dayes because there is only the Formal Service but no instructions yet when Sermons have been offered yea preached either on stated Lectures weekly or some special occasions they have attended as little there as they now do upon the publick prayers But besides with the prayers do we not constantly read the Scriptures and are not those matter of instruction and edification In the Jewish Church they had their daily Sacrifices and reading of the Law but we read not of their daily preachings or expositions O let us not think that all Religion lieth in hearing of a Sermon it is indeed a Duty and we are bound to attend but the end of that is but to instruct and teach us There is yet somewhat to be done by us some publick Sacrifice to be offered up by all By the Word they are instructed but in this the people offer up no Worship then do they their solemn homage to God when together they make their Confessions and offer up their prayers and praises O let us in this shew to the World what God we serve what Religion we own that indeed we are Christians by our daily offering Christian-Sacrifices and constant attendance on the Worship of Christ that we are Reformed English Christians by our constant attendance on the publick Prayers and Worship of the Church of England The Church of Rome enjoins her Members and the people think it their duty every day to hear Mass It is true their Worship is Superstition but it is an ill Reformation to change Superstition into Profaness There is a medium between Superstitious worship and No worship O let not the Papists have so just an occasion to cast this reproach upon us That under pretence of Superstition we have cast off the daily publick worship of God Let not their blind zeal for their way condemn our coldness and want of zeal in ours We have a Liturgy Reformed from all Superstition a Worship that is holy a Form of Confession prayers and praises sound and agreeable to the sacred Word of God let us conscientiously attend on these Services daily and sincerely offer up from the heart this holy Worship And the God of peace shall be with us I know but one thing more that can be matter of scruple or a means to interrupt our Peace and that is the Rites and Ceremonies in this Liturgy prescribed But these sheets have already multiplied beyond my first intention and therefore now Manum de Tabulâ The Courteous Reader may expect a full account of those Rites and Ceremonies in another Tract by it self which I shall give him in my next Part. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A PEACE OFFERING Part III. WHEREIN The Differences about the Rites and Ceremonies of the Church of England are examined the scruples resolved and it is shewed that there is nothing in these but may be submitted to for Peace-sake CHAP. I. The Fasts
now will m Isai 58 5. afflict our souls and keep under our body and bring it into subjection that we may testifie the n Psal 35.13 reality of our sorrow the sincerity of our repentance that we indeed turn to God that we now may with more earnestnesse beg o Gen. 3.8 9 10. and with confidence hope to receive pardon Or 2. When p Jud. 20 26. 1 Sam. 7.6 Dan. 9.3 2 Chron. 20.3 Esth 4.1 16. Joel 1.3 with 2.12 13 14 15 1 King 21.29 2 King 22.19 20. Judgments are upon us or expected or feared to humble our souls and mourn and weep and pray that so we may avert the indignation of God Or 3. When some eminent service is to be performed to which is required an especial assistance when solemn Prayers and Supplications are to be sent up when q Act. 13.3 4. 14.23 Apostles or Preachers to be ordained to the work of the Gospel and sent out to Minister to the Gentiles In these and such cases it is needfull to Fast that we may be as more serious in our Repentance so more fervent in our Prayers more quick and lively in all those holy performances Full stomacks beget heavinesse and security and a filled body is more stupid and dull that the soal cannot so nimbly performe its operations For this end I suppose did r Luk. 2.37 Anna the Prophetesse in the Gospell joyne Fastings to her Prayers that by this meanes she might better fit her soule and compose her spirit for her devotions For this reason among others it is that we find so often Å¿ Mat. 17.21 1 Cor. 7.5 Fasting and Prayer joyned together § 8 2. That the Magistrates and Governors both in Church and State may appoint the set and solemne dayes of such Fasting and Religious exercises I think all sober pious men do as little doubt I need not cite the stated Fasts in the Jewish Church nor those of the Christians in the elder times our own constant practice shewes that we have ever esteemed it lawfull and have obeyed How frequent is it for our Kings and Parliaments upon solemn occasions to appoint dayes of Fasting and Prayer to seeke God whether to remove his Judgments or to blesse some great worke in hand and who ever in his right wits questioned this And this not only upon particular emergent occasions but at constant times stated and fixed for those who may command a Fast at one time may also another and upon the continuance of the occasions continue also the solemnity of the Fast as with us we were for some years enjoyned by Royall Authority and did observe a monethly Fast and if monethly the same by like Authority may be done quarterly or yearly for ever these constant occasions for ever continuing whilest we are in this state of corruption and the Church continues Militant These things are in generall acknowledged in Thesi But § 9 3. When we come to the Hypothesis and a particular case we find a difference in the judgements of men The Lent or Quadrages Fast The main exception is to the Lent or Quadragessimall Fast and it is therefore made one of the desires of the Divines in the conference That there may be nothing in the Liturgy to countenance the Lent as a Religious Fast c. § 10 Now as to the observation of Lent I shall propound but these things 1. That it is a civill constitution is evident Stated and vindicated 1. As a civil Constitution and that it is a thing within the spheare and under the power of the Magisrate and that the Act of 5. Eliz. forbidding the eating of Flesh for a time upon a politick consideration for the breed of cattell the health of mens bodies the encouragement of Fishing and Navigation c. is an wholsome and good Law may not be questioned and that so far we are bound toobey none that I know denieth let us do so much let us obey the Law in this abstinence and for the ground of it though every man do abound in his own sence this matters not our peace will be sufficiently secured If we may obey the Constitution so far as the Law requireth us I know no reason that any sober peaceable man can have to start a new question and find out a scruple to be a plea for disobedience upon a dispute of Religion in that observance 2. § 11 Yet consider it also as the matter of a Religious observation Is this of such a nature 2. As a Religious abâ—â—â—ation how far to be owned so criminall and so unlawfull that it may by no meanes be admitted Consider it well we shall finde no such matter For 1. Can it be criminal Yea is it not laudable for the Church in her Constitutions for us in our practise from temporall and civill occurrents to excit and promote Religious duties Doth not Christ himself take occasion t Jon. 4.7 15. from the water of Jacobs-well to instruct the Samaritan woman and to shew her where is the living water and how she may attain it And from u Joh. 6 per to the Miracles of the loaves take occasion to preach himself the bread from Heaven that feedeth to life eternall and how can it be a sin either in the Governors of our Church upon occasion of a politick Law made for some kind of abstinence to prescribe or in us to obey such a prescription the practice of a religious mortification and by an holy use of this abstinence to prepare our souls for a solemne communicating at the Feast approaching yea why it should not be commendable I confesse my eyes are too dull to discover 2. § 12 Neither doth this clash at all with the Statute which condemneth those who preach or write that any eating of Fish or forbearing of Flesh mentioned there is of any necessity for the saving of the soul of man or is the service of God otherwise than other Politick Laws are or may be c. For Who doth so who saith so The Statute is expresse against the Popish Doctrines and practices and alloweth not the opinion of any worth or holinesse in the opus operatum as the Romanists speak nor putteth any difference upon the account of Religion in Meates or Drinkes or Times perfectly agreeably to the x 1 Cor. 6.12 13. 1 Tim. 4.3 4 5. Heb. 13.9 Col 2.16 20.21 Apostolicall Canon But when by occasion of this politick Law the Church calls upon us to improve it to an holy end and from a civill observance to performe an holy duty where is the sin where is the contrariety who ever taught that there was matter of Religion in eating Fish or Flesh but that we may by sober abstinence learne to practise an holy mortification who ever doubted 3. § 13 If we say it be unlawfull to be observed we must condemne the constant practice of the Christian Church not of latter and corrupter but
to preserve the honour of their memories to worship God alone to praise him for his mercies to his Church by them to be quickened by their zeal constancy and piety to the same actions and be encouraged to keep close to the Faith of Christ and wayes of the Gospell when we see it is no untrodden path but such as those so many Holy Heavenly Devout and Learned men have not been ashamed of but gloried in And I am informed by one whom I dare credit now I hope with God that it was an expression of that Great Vsher the late learned Primate of Ireland that were the Feastivals of the Church of England all well observed and understood this alone would be a sufficient Catechisme to instruct any in all the Fundamentals and Principles of the Christian Religion And in none of all this is any thing of a contrariety to the holy Scriptures nothing that can be accounted sin to do and how it should be made a sin by being commanded which without sin we might do if not commanded is such a riddle as I could yet never understand and will be a paradox to any rationall considering man 2. § 21 We have not only a non-repugnancy but a Warrant also from the Scriptures in the example and practice of Christ himselfe who kept the i Joh. 10.22 Feast of the Dedication of the Temple which was evidently not of Divine for we read of no Feast either appointed by Solomon for the Building nor by Nehemia for the Restoring of the Temple but purely of Ecclesiasticall constitution for k Macch. 4.36 60. the cleansing and Repairing the Sanctuary after the victory obtained by Judas Macchabeus And whether that of the Apostle may not referre to the Paschall or Easter solemnity I define not but submit it to the judgment of the Learned when he saith that l 1 Cor. 5.7 8. Christ our passeover is Sacrificed for us and then inferreth therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let us keep the Feast or keep holy day and goes on to shew how not with the old leaven of malice but in sincerity and truth § 22 And in the very next age we find the great contentions about the day whether upon the full Moone according to the Jewish order what day soever it was or upon the Lords day following both sides pleading m Cent. Magd. Cent. 1. l. 2. c. 6. De Festu in Irenaeo Eusebio the practice of some of the Apostles for each way which clearely proves the observation of such a Feast in which also we find by the same Authors n Cent. Magd. Cent. 2. c. 6. de Festis ex Theoph. Caesan Epist Paschali the celebration of the Nativity of Christ upon the 25th day of December Further also say they It is clear out of Eusebius that the Christians under the Antonini Emperours of that time also were wont to celebrate the memories of the Saints who had been Martyrs and kept their annuall meetings and * Eundem morem apud Naz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Julian legimus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conventions at their sepulchers not out of superstition to worship them but gathering together with exultations and joy to celebrate their birth both to preserve their memory †and to stirre up others in succeeding generations to such exercises and preparations § 23 In the after-ages testimonies would be numerous the Orations of Nazianzen on the birth-day of Christ ‖ Naz. Orat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they called sometimes Theophania sometimes Epiphania i. e. the Appearance of Good in the flesh to be the Saviour of the world The Sermons and Homilies of Basil Eusebius Emissens on those dayes to which adde the hymns and Psalmes made in the Syrian tongue by Ephrem and those sung at the solemne Feasts of the Martyrs these are full evidences of such Festivals in that age Here we find Saint Austin intermitting his ordinary course of reading and expounding the Scriptures upon o Quia nunc interposita est solenitas sanctorum dierum quibus certus ex Evangelio Lectiones oportet recitari Aug. Tract in ep Johan prxf the intervention if such an holy day which had its proper lesson And his very reproving the people p Sunt forte hodiè multi qui propter solennitatem diei non propter audiendum sermonem venerunt Aug. Tract 8. in Johan who came not for the word but for the day sake evinceth the observation of such a day but to multiply testimonies of the practice of this and the following ages would be to light a Torch to the Sun § 24 3. Such a celebration I never yet saw proved unlawfull yea we all confesse a power in the Magistrate or Church to appoint daies of solemne thanksgiving to God for all his mercies and we obey we keep an anniversary day of rejoycing and thanksgiving in acts of holyworship to God for our deliverence from the Powder plot for the never to be forgotten miraculous Restitution of his Sacred Majesty and we judg this no sin yea a duty And shall the like services be a sin to be attended upon when commanded by the same Authority on these other Feasts shall we meet for acts of worship and praise for temporall mercies and is it unlawfull to meet and keep annual memorials of the greatest and highest the blessings which we receive by the Incarnation Passion Resurrection and Ascension of the Son of God Is it lawfull to meet and praise God every day for these mercies and shall it be unlawfull upon such dayes onely because they are commanded § 25 And in a great measure we have a full consent in these things q Baâ—ter five Disput ditsp 5. c. 2. §. 46. viz. thus far that for such dayes as are appointed upon some emergent occasions that arose since the Scripture was endited there is no more question whether the Magistrate may command them then whether a Fast or thanksgiving day may be commanded c. Yea for Saints and Martyrs dayes we have consent enough r Bax. ibid. no scruple to keep a day in remembrance of any eminent servant of Christ or Martyr to praise God for their Doctrine or example and honour their memoriall And if this be yeelded why should we scruple those other solemnities on the honour of Christ as memorials of and to blesse God for those rich mercies which we have received through him Some time for Gods worship saith the same Å¿ Baxt. ibid. Author besides the Lords day must be appointed and God having not told us which the Magistrate may on fit occasions And that these are fit accasions I see not why it should be questioned 1. §. 26. Object I know what is the main thing objected viz. though where the occasion of the day was not existent when the Scripture was writen and therefore the Scripture could provide nothing concerning it it is lawfull for the Church or Magistrates to appoint
perhaps they have just reasons for such impositions how then shall we justifie our disobedience Suppose they mistake suppose they have their sins and may abuse their power yet it is their own power and they alone must answer it if they sin will that excuse or justifie us No no. Ask your own souls d 2 Chron. 28.10 Are there not with you even with you sins against the Lord Is it not our sin that by our eager contendings we do make these lawfull things occasions of so much disquiet in the Church Is it not a sin in us by our earnest oppositions of these things to give the people occasion to think some horrid impiety imposed upon them and that all Religion is like to be lost in Formality and so to fill their hearts with animosities and heart-burnings against their Rulers which is but too sad a preparative I am not so lost to the sentiments of Piety or Charity as to judge that those who make these scruples and raise these disputes have any design or intention to lay such preparations in the souls of men only the dismal event shews that these things too often prove such a preparative to make them ready to take fire and flame in Sedition and Rebellion when any factious Beautifier shall stir up the coales and blow them up to it § 6 For Gods-sake Brethren let us lay our hands upon our hearts and give a faithfull answer Would we be willing to appear before the dreadfull Tribunal of Jesus Christ in these heats and animosities flaming with these contentions and have no better plea than the imposition of an innocent Rite c. or some mistake in our Governours Will the sins of our Governours the mal-administration of our Rulers their mistakes error or faylures in making a Law or some inequality in the Law it self the matter of it not being sinfull excuse us or be a sufficient plea for disobedience in the day of our great account I am much mistaken if it be and so are they that think so Will it not justifie us in the Court of Heaven and shall it satisfie us in the Court of Conscience God forbid § 7 Suppose there be things in our Liturgy Rites Government c. that may not be approved yet may they not be borne No not for Peace-sake The things in difference are of a low consideration but the peace of the Church is of high moment Separations from the Church divisions in it contentions against her Constitutions are sinnes so great and hainous the evil consequences of them so many and fearfull that all Christians should be well advised before they turn aside they should wait and tarry and never vary from much lesse oppose and contend against her Laws and publick practices untill they be perfectly and fully assured that the Lord goeth before them It hath been the judgement of the sober pious and learned in all ages That as Irenaeus e Iren. de Hares l. 4. c. 61. saith they that for trifling and small causes deride the body of Christ such can make no Reformation of such importance as will countervaile the damage of division Many things of this inferiour nature we must endure yea and we may bear with them though perhaps we may not approve them It is not the same thing said that wise f Non est idem ferre siquid ferendum est ac probare siquid probandum non est Cicer. Famil l. 9. Ep. 6. Roman to bear or suffer what may be borne as to approve what may not be approved We may questionlesse yea we ought to bear with many things in others for charity and peace sake yea in the Church too when yet we may not have reason to give them our full approbation but may sometimes have reason to wish them better § 8 Possibly there may be some abuses of this nature which we judge our Rulers will not but it may be indeed they cannot without a greater inconvenience reform possibly what we judge to be amisse they may see no reason to change If we must needs contend and deny peace and forsake Communion with a Church untill all those things which we judge corruptions be purged out if we cannot bear with the ignorance frailties or mistakes of men in inferiour inconsiderable matters and the best of our Rulers are but men and the matters of our differences are of no higher concernment if we will not maintain peace in nor hold Communion with a Church while some men shall judge her in some things too remisse in others over-rigorous and zealous we must then stay till there be no Church in the world to maintain Peace in and hold Communion with § 9 Who will give me the tongue of the Learned and the Pen of a ready Writer that I may perswade to and prevail for Peace and Obedience Here lieth the great interest of Religion This is an essential part of our Christianity The g Rom. 14.17 Kingdom of God consists not in meats and drinks not in Ceremonies and circumstances not in using or not using this or that Liturgy these or those Rites but in righteousnesse peace and joy in the holy Ghost This is the Character of the h Jam. 3.17 18. Heavenly wisedom that it is first pure then peaceable Here onely springs the fruit of righteousnesse it is sown in peace of them that make peace This is the duty of Christians i 1 Pet. 3.8 9.10 11. To love as Brethren not rendring railing for railing but contrarywise Blessing Let him refrain from evil and his lips from speaking guile let him not banish peace yea if peace shall seem to flye from him and be difficult to be attained let him by all honest wayes and earnest endeavours seek peace and pursue it How zealously doth the Apostle stirre up the Church against the disturbers of her Peace and exhorts them k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 16.17 18 to watch and note who they are that cause divisions and offences among them that they may avoid them Yea he doth stigmatize them sufficiently and layes this black character and brand upon them that They that are such serve not the Lord Jesus but their own bellies and by good words and fair speeches deceive the hearts of the simple How earnestly zealous against such and passionately angry at them doth he discover himself to be when he breaks out into this expression l Gal. 5 1◠I would they were even cut off which trouble you § 10 As sometimes the Church of Israel under the afflicting hand of God So the poore afflicted distracted Church of England now under the sad divisions and contentions of her own Children seems to cry out bitterly m Lam. 1.12 Is it nothing to you all ye that passe by behold and see if there be any sorrow like unto my sorrow that is done unto me and most passionately calls to her contending children wooing them in the Apostles words n Phil. 2.1
such as the people are acquainted with There may be expressions even in English which yet many of the people do as little understand as they do Greek or Hebrew Such strains of Rhetorick Metaphorical and figurative Speeches choice Phrases as may become the language of a Scholar which yet edifie not poor plain people because their understandings are not able to reach them And here also comes a necessity of a Form for this publick edification of all and the lawfulness yea expediency of the use of this Form for the same end It is not unknown how some learned pious men are not so well able in their own conceived wayes to stoop and condescend to the low and vulgar capacities whose souls yet are equally precious to Christ and should be to his Ministers And some others have and do affect too much strains of Eloquence flowers of Rhetorick yea some dark and obscure notions which may seem sublime and be admired because not understood And then the people do as little find the profit as they understand the meaning of them Yea the most knowing people in most especially Country Congregations are so unacquainted with those more polite expressions that because they comprehend them not readily they are forced to be studying the meaning of the words when they should be joyning of hearts in the matter expressed and so cannot so freely adde their seal and say A MEN. Now we are sufficiently secured against this fear in our Liturgy for it is in a language of our own framed in expressions suited to the meanest capacities and such as they are so acquainted with that their hearts may readily concur with all things as they are uttered by the Minister Let me but adde one thing more 3. Sect. 9 Minister and people being to join in the same services to the same God they are also to join with the same hearts There must be unity of faith and spirit among Christians Harmony Consent and Unanimity among those who are together Petitioners for the same things to One God They should send up One common Vote and should be agreed with One Heart and Voice to worship and pray before him And if God will lend a propitious ear to (y) Mat. 18.19 20. two or three agreeing together to ask any thing of him in the Name of Christ then the holy wrastling of a pious multitude will more prevail This is as the assault of an Army with an holy violence sending up Batteries against the gates of heaven Sect. 10 Now then these being the prayers of the Church those Publick prayers which all Ministers with us are bound to use and they being for matter sound for words plain easie and significant When our Brethren and Fellow-members of the same Body come together to send up these requests why should any withdraw themselves from this Communion why should we refuse to pray or worship with them only because they do it not in our Mode or way why should we think it a cold kind of formal reading of prayer rather than praying when the heart may be equally warmed and affected here as in any of our own conceptions Here are offices which all understand the same matters prayed for which all desire the same praises rendred which all acknowledge due the same mercies magnified which all have in some measure received Now how unworthy is this for an holy humble Christian such should we all be to say I would join in these duties if they were not put in this Form or sent up in these words or read thus out of a Book If ye own the duties as all Christians must do shall we divide and quarrel about words and phrase Would we not think it strange in a Family if a child or servant should refuse his Meals with his Brethren or Fellow-servants because every Dish is not dressed his own way The hungry soul falls to the meat before him if it be sound and wholsom and findeth no leisure to dispute about the dressing or garnishing of the Dishes Sect. 11 Or will ye be so irrational as to think that because the prayers are read therefore it is not praying or not praying from the heart or with or in the spirit as the Apostle adviseth without doubt these external circumstances alter not the nature of the Duty for neither reading nor repeating by Rote or uttering words without Book is alone properly praying but the lifting up of the heart with faith and fervour with humility and devotion to God And why the heart may not follow and go along with the Minister in Confession Petition Praises c. in a Form prescribed as well to the Minister as to the people as well as in a prayer uttered which though it be conceived by him is yet a Form to them that hear it I see not nor indeed can I see any reason why in our joining together in Acts of Publick Worship according to this Form we should be judged not to answer that of the Apostle of praying in or with the Spirit when it is most evident that we do walk according to that Rule in the other part of it Praying with the understanding also CHAP. XII The Objection That Our Liturgy is taken out of the Mass-Book is shewed to be False for the Main and in the whole Frivolous Sect. 1 I Shall take notice but of one thing more one popular Objection Popular I call it for I think it too too inconsiderable to be used by any that pretendeth to Reason or Learning Nor is it in any serious dispute that I know made use of but upon a design to raise an Odium in the hearts of people against this Book which yet indeed is a main Rub in the way of many well-meaning and pious-hearted but not the most intelligent Christians viz. It is taken up as a confessed Object Of the Mass-Book and nototious Truth and with confidence avouched as not to be denied That Our Common-Prayer-Book is wholly taken out of the Popish Mass-Book and that it is nothing else but that Mass-Book turned out of Latine into English at least so framed out of that that it may with a very little pains be turned into it again And therefore it must upon this account be unlawful to be used by us or any Church Reformed from the Church of Rome This is indeed a Charge cryed up with noise more than enough in the World Answered Sect. 2. The people take it and it is generally believed and those are most bold and peremptory who never saw a Mass-Book nor if they did could they understand it Whereas indeed taking this Assertion as it is commonly received and generally taken upon trust it is neither so nor so And as indeed it is there is no consequence or force at all in the Argument for 1. Sect. 3 Though we shall grant this readily that it was the Prudence of the Church to retain in her Publick Forms of Prayer and Service some of those things which
are in the Romish Ritual it being neither consonant to Religion Reason or Policy to overthrow all that was before them but only to Reform that which was amiss among them Reformation is not a total Eradication or destruction of all that thing which is to be reformed but a Separation of the Evil from the Good of Errour from the Truth of corruptions and abuses from the good proper and holy use of a thing Our wise Reformers therefore did their work as became Christian Confessors and Martyrs when they rejected the Dross and kept the Gold when they cast out that which was evil and retained still that which was good So that something is yet preserved in our Liturgy which is in their Ritual upon very good reason And yet 2. Sect. 4 This is not enough to prove this Book wholly or only taken out of that For let any man but compare them and they shall see so much difference both in Matter and Form as that they cannot rationally conclude the one to be the only foundation of the other or this to be wholly taken thence For Had not those holy and learned Reverend men who were the Compilers of this Liturgy the Scriptures the holy Word of God before them Without doubt they had And are not all those Chapters of the Old and New Testament all those Psalms and Scriptural Hymns all the Epistles and Gospels taken out of those holy Scriptures Or can we with any shadow of reason say They are taken out of the Mass-book because happily some of them may be there as well as in ours when it is evident that these at least are not taken thence but from an higher and purer fountain The Word of God Again Had not those holy Compilers many other Liturgies also before them to consider besides that Popish Ritual questionless they had Liturgies used in the Ancient and Greek Church which owed and acknowledged no subjection either to the Pope or Church of Rome and Forms of Prayer used in several Churches before ever there was a Pope as Pope is now taken in the world And are not a very great part of our Prayers and Hymns and many yea most if not all those short Versicles and Responds such as the Sursum Corda the Lord have mercy c. the Gloria Pairi and several more in the ancienter and purer Forms of the Church as those who compare them shall find and those who are acquainted with Antiquity know they are Why shall we say then that they were all taken out of the Mass-book when those holy men had other Rituals in their eye of an elder and purer composition Further what is retained in ours and sound among the Papists is it not good is it not agreeable to the Word of God and if so how can we excuse our selves from the guilt of a very great excess of uncharitableness when we shall say that the framers of this Liturgy took these things out of the Mass-book and not out of the Scriptures with which so evidently they do agree 3. Sect. 5 For the yet clearer understanding of this let me give you one Note out of an eminent (a) Ball. Trial of grounds of Separ chap. 8. answ to obj 4. p. 153. Non-Conformist in answer to this very objection urged with virulence enough by the Separatists in those times His words are We are to note that the Mass in former times did signifie the worship of God which consisted in Publick Prayers Thanksgivings Confession of Faith Singing of Psalms Reading and Interpreting the holy Scriptures and Receiving of the Lords Supper and so the Ancient Mass and Liturgy were the same This is evident for (b) See Gratian de Consecr dist 1. Can. 12. 50. 54. Ex Concil Fol. 4. Can. 12. Ambr. Ep. 35. l. 5. Conc. Milev Can. 12. Bellar. de Mis l. 4. c. 1. To hear Mass was then but to be present at and attend to the publick Service of the Church as by the evidence of Antiquity it appeareth which even the Papists are forced to confess But now the Roman Mass is put for the Vnbloody Sacrifice of the Body of Christ which the Priest doth offer up for the quick and dead And in this sense do they take it when they say our Service-book is taken out of the Mass-book but it should rather be said The Mass-book was in time added to our Communion-book and by the purging out of the Mass it is now restored to its former purity Popery is a Scab or a Leprosie that cleaveth to the Church and the Mass an abomination ann xed to the Liturgy Before the Mass was heard of in the world or began to be hatched there was stinted Liturgies in the Church for substance much what the same with ours The Eastern Churches had their Liturgies first and the Western borrowed many things from them The Ancient Liturgies attributed to James Basil Chrysostom are Counterfeit but divers things in them contained were in use in the Primitive Church without question They had their appointed Lessons out of the Law and the Prophets and the Psalms and Evangelists their stinted Prayers and Forms of Celebration with some variety but in substance all one in a manner The Forms were at first more brief afterwards enlarged and by enlargement as it often happens corrupted and defiled Corruption as a disease by this means cleaving to the Liturgy it was necessary it should be corrected and recovered to its first integrity and soundness The Cardinal Quignonius by the command of Clement the Seventh so changed the Roman Breviary that for the most part it was rather like an English Book of Prayers than a Roman Breviary And the English Liturgy gathered according to the Model of the Ancients and the Purest of them is not a Collection out of the Mass-book but a Refining of that Liturgy which heretofore had been stained with the Mass If it was wholly taken out of the Mass-book Note this Dilemma I should desire to know how the Mass-book came to have those things in it which are found in the Book of Common Prayer sound and Holy for Matter and directly contrary to Antichristianism If these things were in the book before then all things therein were not of Antichrist but he only usurped them and it is lawful for the True Man to claim his own goods wherever he finds them If they were not in the Mass-book then all things are not taken out of it but some things restored out of purer Antiquity which the Man of Sin had wickedly expunged And to this discourse he addes the judgements of other Non-Conformists also The Ministers of Lincoln (c) Acts and Men. Vol. p. 1631. of Dr. Taylor 's Testimony concerning our Service-Book never judged the use of the Book unlawful never thought it lawful to separate from the Prayers of the Congregation never refused the use of the Book though in some things they desired to be excused The Churches of God have