when the Gospel service was represented by a Vision of Angels Elders and other Creatures Rev. 4.8 11. Ch. 5.9 12 13 14. Ch. 7 10 12. the worship of God was not there expressed in one continued Prayer but in several distinct short expressions of adoration 5. No rule of Religion declareth any particular method of Prayer to recommend us to Gods acceptance and blessing which is done by inward grace and piety which is not tyed to a certain model of expression 13. It hath been also objected that it would be unseemly and imprudent for any man who petitioneth a great King divers times to begin and end and then begin again and therefore this is not to be allowed in our address to God by that rule Mal. 1.8 Offer it now unto thy Governour But 1. the expressing divers Prayers one after another is not to begin and end but to continue in Prayer 2. Nor is there any indecorum if he who is to speak to a King about several matters shall when he passeth to a new head give the King some fit honourable title 3. And chiefly those words in Malachi do require that that respect and reverence which we are to express to God must not be less but always greater than that which we give to any authority upon earth but it no way directs us to the same course in honouring and worshipping God which we use in giving respect to our Governour It is most proper for a mean man who would present a Petition to a King not to attempt to come himself directly to the King or the Prince but to make some favourite who is also a meer subject his friend to present his Petition yet will not this plead for the Popish address to God by Saints and Angels and it would be accounted intolerable impudence if a subject should every day of his life twice four times or seven times a day come into his presence and prefer his suit to him in a great measure to one and the same effect at all times whilst this frequent practice of supplication to God is a Religious devoutness These things besides divers others manifest that the measuring divine service and worship by the standard of any humane respect in all the particulars of our address to God is the way to commit an error as great as from Earth to Heaven 14. But besides this if the ordinary practice of the Church of God be considered it may be of use to discover what hath been accounted expedient in a matter where God hath given no particular command Buxt Lex Rab in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hor. Heb. in Mat. 6.9 It hath been observed by divers learned men from both the Talmuds that in and before the time of our Saviour the Jews had eighteen distinct Prayers appointed for ordinary daily use of them who were most devout when they who had not liberty to attend to them were to use the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or summary of them And the ordinary custom of celebrating the Jewish Passover Idem in Mat. 26.26 27. did contain several distinct Prayers and benedictions which is a practice manifestly as ancient as the time of our Saviour 15. In the Christian Church the Liturgy framed by S. Chrysostom Bax. Syn. Jud. c. 13. and before him that of S. Basil though they have passed through cousiderable changes sufficiently appear to have been composed after the manner of distinct short Prayers Bas Ep. 63. and S. Basil declareth it to have been in his time the usual practice at Caesaria and divers other Churches in the East that even in the midst of their Psalmody or between their singing Psalms or Hymns they did frequently intermix Prayers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in the Latine Church the like use of short Prayers is evident from the composure of the Ambrosian and other very ancient Offices divers of whose particular Prayers are collected and exhibited in a distinct Treatise by Cassander Cass Preces Ecclesiast These things besidew what might be observed from Clemens his Constitutions and the Prayers used by the Brethren in Egypt Aug. Ep. 121. c. 10. which were very short as S. Augustin relateth do give considerable evidence of the ancient practice of the Christian Church and render it very probable that the like methods of Prayer were used before the time of these Fathers because it is very unlikely that a perfect new method and model of the service of God of a quite different nature from what was of former use amongst any Christians should about the same time be introduced into places so remote from each other as Italy Cappadocia Egypt Syria and others And as that architect who disparageth a Fabrick which himself cannot equal doth thereby display his own imprudence so it can be no part of wisdom for persons in the present age to condemn the prudence of the ancient Christians in ordering their Religious service when they were as well before us in the devoutness of their Religious piety as in time 16. The last thing to be considered concerning the composure of the Liturgy is that it standeth charged by some who have greater regard to the serving an interest than to truth to be wholly Romish and to be taken out of the Romish Breviary Missal and their other Rituals Whereas in truth the doctrine of no Protestant Church differeth so much from that of the Church of Rome as the model of our Liturgy doth from their Mass and other Offices where our reformers have rejected all things that were corrupt or inconvenient in themselves which were very many and have added much which was though necessary or expedient and have put the whole service into a different and more regular frame Indeed several pious Prayers of which the Lords Prayer is one with some ancient and approved Hymns and the Creed besides Psalms and Scriptures which were by them used are by us retained And as for such persons who assert that every thing made use of in the Romish service though never so innocent ought to be rejected V. Zanch. ad Arianum Resp de Antithes Christi Anti-Christ let them consider that upon this principle there were some who asserted it necessary to disclaim our Creed and renounce the doctrine of the Trinity beacuse it might not be acknowledged said they that the Romanists did retain any true belief concerning God And that strange design of rash rejecting those things in Religion though useful and good which they embrace as it hath unchristianly engaged some to deny the Divinity of Christ so if it be without all bounds entertained it may engage others impiously to disown the holy Scriptures and the true God wherras our Caristian profession requireth us to prove 〈◊〉 things 1. Thes 5.21 and to hold fast that which is 〈◊〉 SECT IV. Of the Doxology Athanasian Creed and some particular expressions in the Litany 1. The frequent use of that Doxology Glory be to the Father
Schism or sinful breach of Vnity only because he is void of charity and wanting in due Christian care 23. Nor can it possibly be true that if some thing be enjoined which divers persons who appear to be Religious and are supposed to have considerable abilities of judgment do upon professed enquiry both suspect and condemn that they may lawfully separate and not be guilty of Schism if their judgments herein be erroneous and ungrounded For though diligent enquiry where it is impartially made is in this case an excuse from the degree of the sin or from the precipitant or designed breach of Charity or Vnity yet where it is so ill managed as to take up with an errour and practice upon it it can not render that practice allowable For this would justifie almost every party which in judgment holdeth an errour for separating from that Church who either in her open practice or in her publick service requireth a profession of that truth which they oppose and they must be excused from Schism only because they acknowledge not the right rules of Religion and neither Donatists Novatians or Anabaptists could then be blamed for their distance from the Church provided it be founded in their distance from and disowning of the truth Yea if any persons be Arians Futychians or Nestorians Vbi supra p. 9 10. in opinion all which the author of this notion over-officiously excuseth from all Heresie and saith they were at the worst but Schisms they must also according to his notion stand excused from Schism in separating from the Church which holdeth the true doctrine and openly in her service requireth a profession of it concerning the person of the Mediator 24. This would set up the power of an erring judgment above the will of God to discharge persons from what is Gods command and would else have been their duty viz. Communion and to give them authority to do that as a lawful action which to others who err not is a grievous sin viz. separation from that Church which holdeth the truth meerly because it doth profess it as if the crrour of man could render necessary duties and divine commands to be of no obligation For though their errour may till it be removed entangle them in sin in joining with the Church because this encludeth a practising what they judge unlawful it can not justifie them from sin in separating from it but this errour as all other erroneous judgments do where good and evil are mistaken for each other doth in their practice every way ensnare them under sin until it be cured Lib. 2. c. 2 Sect. 3. But of the principal design of this notion I shall give a further account in considering things under scruples 25. From what hath been hitherto discoursed it appeareth that the consideration of Schism will make it necessary for him who undertaketh separation to be sure that he acteth upon unerring grounds and not upon mistakes because to make separation from a Church which however it be misunderstood and causelesly censured requireth nothing in it self absolutely unlawful to be believed professed practised or joined in is to be guilty of the great sin of Schism SECT V. Of the duty of obedience to Rulers and Governours and the due exercise of the Ministerial function which is in this case concerned 1. The opposing Conformity if managed upon insufficient grounds hath ordinarily involved the person opposing under the sin of disobedience and want of subjection in things lawful to Christian Governours and Rulers and their Laws and Constitutions which ought to be obeyed not only for wrath but for Conscience sake It is their duty in their places to shew themselves the servants of God and to promote his glory and to that end by their power and authoritative commands to take care for the promoting and preserving the Order Peace and Vnity of the Church of God and towards both Ecclesiastical and secular Rulers the divine Precepts do very plainly require our obedience Indeed if any thing any time commanded be really sinful the instructions given in the Church of England will direct us to believe undoubtedly Hom. of Obedience Part. 2. that we may not obey Kings Magistrates or any other though they be our own Fathers if they would command us to do any thing contrary to Gods Commandment But if the things be lawful which they command as in this case I hope to make appear to men of unprejudiced minds it is a sin of no low degree to disobey and the duty of obedience is so considerable that the Compilers of the Strasburgh Confession of Faith Conf. Argent c. 23. expressed it to be Inter primi crdinis bona opera in the highest rank and order of good works 2. Nor can this obedience be thought a matter inconsiderable which was enjoined of old in the first Commandment of the second table Phil. de Leg. Spepiailb and as Philo observed encludeth part of the first table and part of the second having directly a respect both to God in his Vice-gerent and also to man And this is earnestly pressed upon us in the Gospel doctrine as a means whereby we may bring honour to Religion and Christianity by S. Peter 1 Pet. 2.12 15. and as a necessary practice to express true conversion from the state of sin to the life of God by S. Paul Tit. 3.1 5. who also warneth against this sin with respect to the danger of damnation thereby Rom. 13.2 And this obedience to them who are over us in things lawful and under their authority is of so high and necessary a consequence that without it there can be no peace nor any regular and unconfused state in any Family City Realm or Church this being the practice of the grand Maxim for the upholding order in all Societies of the World which is evident by its own light and is a principle of the law of nature 3. Another effect of these disagreements about the established order of our Church hath been this that divers Ministers have declined the orderly regular and publick exercise of their Ministerial sunctions And considering the weightiness of their Commission with the greatness of their charge and account and the exceeding advantage to the Church yea to the honour of Christ and the salvation of men by their labours where they obtain success together with other their own concernments it becometh them to be well assured that they have had a warrantable plea to justifie those proceedings It was not without cause accounted a great miscarriage and default in Novatus Eus Hist Eccless l. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that before he openly became the head of a dividing party he was over-forward for want of a due zeal to Religion to have relinquished the office of Presbyter to which he was ordained and to betake himself to another kind of life 4. The ancient Church shewed its great dislike and distast of any Ministers declining the orderly execution
of others that they who err by mistake may attain to a right judgment and that those who act out of any spirit of opposition may have their hearts reformed and be made willing to mind their duty 7. And because among the other things required of Ministers who conform many dissenters have expressed themselves to be most dissatisfied about the clauses concerning the Covenant and some who have undertaken to make a Surveigh of these things Surveigh of Grand Case Case 6. though they may be mistaken in the measure of their ground have declared that this is the great mountain in their way to be removed by the Faith of miracles I shall in the first place take that into consideration and manifest that there is a ready safe and direct passage without any great difficulty or need of miracles over that which only appeareth to them to be a mountain if we be willing to walk in the plain paths to which we are directed by the Scripture rules 8. And whereas in the other particulars expressed there is nothing more if so much disliked and opposed than what is contained in the Liturgy and particularly the Ceremonies I shall endeavour in the remaining part of this Book to give a true account of these things the right understanding whereof may be very conducible towards the Churches peace and the general good CHAP. II. Of the Covenant SECT I. Of its being an unlawful Oath 1. THE acknowledgment to be made by Ministers concerning the Covenant being no permanent Constitution may require the shorter discourse Yet it is needful that so much be said as to manifest that while it is for the present continued and until it shall be withdrawn and abated it ought not to be an obstacle to any in the entrance upon Ecclesiastical administrations or civil offices To this end I shall first consider the Oath it self that it was n it self unlawful and then its obligation so far as that is concerned in this acknowledgment 2. Now an Oath may be accounted unlawful in it self with respect to the wholsom laws of the land and upon this account any Oath especially concerning publick affairs of Government is unlawful in it self where either the matter or the constitution and framing is unwarantable according to the law That the Covenant and its Imposition was in this respect unlawful will be easily admitted by all impartially considering persons who cannot be supposed to acknowledge that whatsoever either for or against their own interest obtaineth in any wise a vote in the two Houses but is not assented to but disallowed by the King hath a sufficient legal and warrantable constitution 13. Car. 2.1 And accordingly by the highest authoritative way of resolution this Oath is declared Vnlawful by a publick Act in our Statute Laws 3. And it s not having a legal Constitution besides what respecteth the particular matter thereof is sufficient to render it unlawful in it self according to the law of God which establisheth order commandeth obedience to Government and subjection to all wholsom humane laws For by the law of God the Oaths of Subjects against the will of their Rulers for altering matters of Government must be declared to be unlawful as not being according to the rule of righteousness And it is not the matter only which maketh an Oath or Promise Vnlawful in it self but all other necessary ingredients or attendents may have the like effect and influence as the consideration of the person who taketh the Oath with respect to his capacity and authority and many other such like things which the Canonists have expressed in this distick Sayr Clav. Reg. l. 5. c. 3. Sit jusjurandum licitum decerne notato Quis cui quid per quid ad quid cur quomodo quando Martin Margarit Decret Filiuc Trac 25. n. 204. Agreeable hereunto Filiucius a Casuist maketh an express distinction between pomissio illiciâ—a ex parte materiae and promissio illicita per seipsam telling us that a promise made by a Son against the prohibition of his Father may be a lawful promise as to the matter of it but yet it is an unlawful promise in it self as encluding in it self an unlawful thing that is disobedience to his Father 4. But touching the matter of the Covenant being unlawful I might note that that clause expressing them who take the Covenant to be of one reformed Religion and that they had before their eyes the glory of God and the honour of the King was either not so true or not so well known concerning one another as that they might safely express it in a warrantable Oath And what concerned the doctrine worship discipline and Government of Scotland and Ireland was that which could not be understood as the matter of an Oath should be by ordinary persons in England who were required to take it And that clause declaring that this Covenant was made according to the commendable practice of these Kingdoms in former times did not only require them who took it to be well skilled in History but also declareth former open combinations of Subjects by Oath against the mind and will of their Prince to alter the affairs of Government to be commendable practices which is to assert what is contrary unto truth 5. And how much it was in the matter of it Unlawful by its designed tendency to promote a civil War even against the King may also be considered For though the King was known to oppose this Oath yet the Covenant engaged them who took it according to their places and callings to assist and defend all those that entred into this League and Covenant in the maintenance and pursuing thereof And also that they should all the days of their lives coniinue therein against all opposition And that this phrase according to our places and callings was not understood nor intended in the Covenant and by the contrivers thereof in the due limited sense though many private persons did so take it is manifest by considering what kind of assistance to each other was by them practised before at and after the taking the Covenant and also because the taking this phrase in such a strict restrained sense would have been utterly inconsistent with what is joined therewith viz. the assisting and defending all those that enter into this League and Covenant in the maintaining and pursuing thereof to continue therein against all opposition and not to be withdrawn from it by whatsoever perswasion or terrour since all this was against the Kings known command and open Proclamation 6. As this Covenant had respect to the affairs of the Church it appeareth unlawful upon a double account 1. That endeavour intended in the Covenant for the alteration of Doctrine Worship Discipline and Government was in the nature thereof an Unlawful endeavour for thereby Subjects did undertake of themselves though without legal authority and without and against the Kings consent to alter oppose and expel what was established by the
who lived many hundred years after is a notion built upon no other foundation but the manifest mis-apprehending the sense of that word Litania 6. Amongst the particular expressions in the Litany disliked by many Non-Conformists the first is where we pray to be delivered from fornication and all other deadly sin But the phrase of deadly sin is sufficiently warranted from these places of Scripture Rom. 6.23 the wages of sin is death Jam. 1.15 Sin when it hath conceived bringeth forth death Jam. 3.8 The tongue is full of deadly poison And the sense of this phrase in this place is this that we here pray to be kept from all such sins as are most destructive and pernicious which is all one with deadly and to be delivered from all sin the nature of all fin encluding a tendency to death and this extensive sense of this phrase is both suitable to the pious desires of a Christian and agreeable to the comprehensiveness of the following words From all the deceits of the World the flesh and the Devil Good Lord deliver us 7. That Petition against sudden death hath also been much excepted against and Drusius seemed to have an eye to this Drus in Job 21.13 writing upon that expression in Job concerning the wicked They spend their days in wealth and in a moment go down to the grave that is saith he they dye cita morte quam aliqui deprecantur sed viderint an recte But if that learned man had any design from this text to censure this Prayer of our Liturgy he hath greatly miscarried in his attempt For if he with others be right in the exposition of that phrase which may well be understood that the life of the wicked was so prosperous that it seemed not to them tedious and long I say if his sense be embraced these words cannot be allowed to contain such blessings as were really advantageous to the wicked and truly desireable for him but only such things at the best as appeared good to them who have their eye no farther than the things of this life unless his being in a moment cut off from all hopes of the time of grace and repentance could be a blessing 8. I doubt not but the intent of praying against sudden death is this that whereas many dangers might daily surprize us and by a sudden stroke end our lives if divine providence did not protect us we here commit our selves to Gods keeping to be preserved by his care from such judgments and dangers And such a sudden death is a dreadful estate to the wicked and to dye as Josiah or Vzzah did is not desirable to the most holy and pious men who according to the example of Jacob David and our blessed Saviour himself by their holy instructions at the time of their death may become useful for the bettering the lives of them who survive 9. But they tell us there may be sudden death in a lawful War or Martyrdom To which I answer 1. That sudden unexpected death is chiefly intended in this Prayer and in this sense Martyrdom is not always a sudden death 2. That the example of our Saviour who prayed with submission to his Fathers will that that Cup might pass from him will warrant the like submissive Prayer in any of his Disciples 3. And chiefly it is upon divers accounts both lawful and fit to pray that we may not be suddenly taken away either by Martyrdom or War For though Christianity tendeth to prepare men to be willing and ready upon just occasions to hazard or lay down their lives yet touching Martyrdom true Christian charity towards all men and sincere love to the Church of God will direct us to pray that the truth of God may ever be so countenanced in the World if God see it good and especially amongst us that the Church of God may be free from persecution and that none in the World may be so wicked as to oppose Religion with design to take away the lives of its Professors and that the true members of the Church of God may be preserved from such cruelties as were exercised in divers horrid measures and were designed in the Gunpowder-treason And so far as concerneth sudden death in lawful Wars the peaceableness of the doctrine of Christianity will not only allow bt excite us to pray that righteousness and love may so far prevail in the World that none may through any injustice pride or inordinate affections promote Wars and that Swords may be turned into Plow-shares rather than sheathed in one anothers bowells 10. However to be preserved in the day of Battel is a mercy which as it deserveth thankful acknowledgment when enjoyed so it may without all blame be desired with submission to the divine will to which purpose there are divers passages in the Book of Psalms If we further consider the state of the most pious man even upon his own account it is acknowledged that it is not considerable ferrum an febris de corpore solverit as S. Aug. expresseth it Aug. Ep. 122. whether he die in his bed or be slain in the field yet even so holy a man as S. Austen himself was did both value and make good use of the time of his sensibly approaching death that he might be found well doing Posid in Vit. Aug. c. 31. and be the better prepared to die by affectionate renewing the exercise of repentance humble confession and lively faith But in short to return to the proper and direct sense of this Petition in the Litany let that man alone who judgeth it unfit to commit himself to the protection of God to be preserved from dangers which may assault his life condemn and reject this petition against sudden death 11. Another Petition which meeteth with opposition is this Fap ◠Com. 〈◊〉 That it may please thee to preserve all that travel by land or by water for this is supposed to enclude the praying for Thieves and Robbers and Pirates and Traitors going on such errands as Faux did But this objection is a violent detorting these words for he is properly a traveller who goeth upon his allowable or ordinary occasions If the meanest man in the Country should hear of an Act of Parliament for secureing the safe passage of all travellers he would never thence conclude that they intended or provided for the safety of Robbers Highway-men and Traitors who are the great disturbers of safety Might not the instances objected be alledged against S. Paul commanding that Prayer be made for all men and against the Geneva form Prec Eccl. Genev. post Conc. in Ca. Dom. commending to Gods care singulos etiam homines all particular men in prison banishment c. as well as against this Phrase in the Litany especially if that comprehensive sense be allowed in this Petition which charity will admit that God would not only preserve the bodies of them that travel from outward danger but their souls
in this place the Chaldee Paraphrast and the Syriack Interpreter who both of them translated from the Hebrew and well understood it render it Phinees stood up and prayed Buxt Conc. Hebr. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Buxtorf in his Hebrew Concordances citeth this verse twice under the different significations of the same root once as expressing Phinees praying and afterwards as expressing him executing judgment 5. If we compare this place with the History to which it relateth Num. 25. we there find the Congregation of Israel and Phinchas the Son of Eleazar the Priest in a deep humiliation weeping before the Tabernacle of the Congregation V. 6. Which solemn weeping was to doubt accompanied with the Prayers of the Priest as was directed and commanded in a like case Joel 2.17 Let the Priests the Ministers of the Lord weep between the proch and the Altar and let them say spare thy people c. and in its own nature Religious weeping doth enclude Confession and Prayer Then we find Phinehas v. 7 8. slaying Zimri and Cozbi in their Adultry which was his executing judgment according to the particular commandment given v. 5. and this was an act of his zeal which accompanying his Humiliation Prayer and Confession did render them more acceptable also and besides this very probably Phinehas either offered incense as Aaron did to make atonement in the like Case of the Plague Num. 16.46 47. or Sacrifice because v. 13. he is said to have made an atonement which is a Priestly action for the Children of Israel Sect. 1. n. 7. and that all such Offerings and Sacrifices did enclude Prayer hath been above in some part observed And by Phinehas his zeal which might well be expressed in all these things and chiesly in his slaying Zimri and Cozbi and by his executing judgment and making atonement the wrath of God was turned away from Israel Num. 25.8 11 13. Now the Septuagint in this place of the Psalms use the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they used Num. 25.13 for Phinehas making the atonement as if the Psalmist had special reference thereunto And indeed all Phinehas his acting whereby he interposed between God and the Israeltes to stop his wrath may well be intended and encluded in this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this Psalm and therefore as it is well translated he excuted judgment so it is not blameably rendred he prayed neither of these being the whole and both of them being parts of what Phinehas did in interposing And I suppose all Christians will acknowledge that devout Prayer with reference to the atonement accompanied with true repentance and real resormation is a very esfectual means to appease the Prayer of the Priest in a solemn Assembly was directed under a promise of obtaining the favour and pity of God Joel 2.17 18. 6. Another place is Ps 58.8 which this Version in the Liturgy rendreth Or ever your Pots be made hot with Thorns so let indignation vex him even as a thing that is raw and this by the Non-Conformists in King James his time was censured for a translation senseless and absurd They who have better considered the Original in this place acknowledge it a difficulty to clear the manner of its expression our last and best English Translation expresseth it thus He shall take them away as in a Whirlwind both living and in his wrath which yet doth not clear all the difficulty in the expression of the Original It is manifest from the context that this verse encludeth a resemblance of the speediness of Gods judgments coming down upon the wicked which according to this Version in the Liturgy shall be as the snatching of flesh which is yet raw out of the Pot set on a sire of Thorns which is torn in pieces and devoured greedily in a time of famine even before it hath felt the heat of the sire and this explication and manner of resolving the words and phrases of the Hebrew is owned by Vatablus and divers and good expositors and this general sense of them relating to the swift destruction of the ungodly is the undoubtedly true meaning and intent of this place but as to the manner of the explication and unfolding of the Original phrases among the very great variety of conjectures it is hard to say which is to be preserred before all the rest But this translation is so far from being as it hath been charged senseless and absurd that it is certainly agreeing to the true sense intent and design of the Psalmist 7. But no place is more insisted on than Psal 105.28 where the Psalmist speaking of Gods wonderful works against Egypt saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to our last English Version and divers others they rebelled not against his word that is either Moses and Aaron or the Israelites or as Junius and Tremellius understand it his signs rebelled not against his word But the Version in our Liturgy agreeably to the greatest number of Latin Copies in S. Augustins time Aug. in Ps 104. and to the Septuagint the Arabick and Aethiopick and to the last Greek Version in the Octopta and also to the Syriack expresseth it they were not obedient unto his word understanding this Verse to aim at the Egyptians of whom the Psalmist was speaking continuing disobedient under the mighty signs and works of God which sense containeth an eviaent truth and very suitable to the History and clearly reconcileable to the Hebrew if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be admitted to include an interrogation as the same word doth Ex. 8.26 and as divers other like phrases are conceived to do as our Learned Fuller hath observed Miscel l. 3. c. 10. And these words and did they not rebel against his word are of the same import with these they were not obedient to his word 8. And they who are versed in the variety of Translations do well know that several particular expressions of Scripture upon different accounts are by some rendred in the negative and by others in the affirmative and yet both of them are consistent with the Principles of Religion and neither of those Translations can thence be condemned as hurtful or useless For instance we with almost all other Versions read 2. Kin. 8.10 thou maist certainly recover but Junius in his latter Editions altering the sense of his former Non omnino revalesces Where we Gen. 2.5 6. with most other Versions express there was not a man to till the ground But there went up a mist from the Earth Junius and Tremellius agreeing with the Arabick Version which in the Pentateuch is translated from the Hebrew render it there was not a man to till the ground nor a mist that went up out of the earth Yet here is no difference about any matter of Doctrine or rule of life abut only about the time of the first mist into which no man hath so clear a sight as to see further than the light
the institutions of Christ which is the first consideration I propound 4. Cons 2. The necessity of being duly qualified for the right receiving the Lords Supper doth not leave men at all excusable in their ordinary forbearing for the danger of performing any Religious duty carelesly is expressed in the holy Scriptures to quicken men unto the greater piety in their attendance upon those services but not to give them any liberty of neglecting them That slothful and wicked servant who hid his talent in a Napkin had at last no comfort by his pretended excuse for his neglect that he looked upon his Lord as an hard man whom he could not please Mat. 25.24 30. but was cast into outer darkness It was no way lawful for the Aaronical Priests to forbear to offer the Sacrifices which God had commanded because he had declared that he would be sanctified in them that come nigh him and had destroyed Nadab and Abihu for their undue approach Though God upbraided the Jews that they did steal and murder and commit adultery c. and come and stand before him in his House which was called by his name yet it was still the duty of every male among them religiously to present themselves there before the Lord three times in the year Deut. 16.16 and they were all enjoined to keep the Passover which encluded a yielding themselves to the Lord. 2. Chr. 30.8 and a preparing their heart to seek God v. 19. And when S. Paul had said 1 Cor 11.27 28 29. that whosoever shall eat his bread and drink this Cup of the Lord unworthily shall be guilty of the body and blood of the Lord this giveth no allowance to any to neglect this Ordinance but the next verse directeth but let a man examine himself and so let him eat of that bread and drink of that Cup and the following words For he that eateth and drinketh unworthily eateth and drinketh damnation to himself not discerning the Lords body are laid down as an argument to shew that men ought to examine themselves and so to eat and drink 5. He that heareth or readeth the word of God or knoweth his will or professeth the name of Christ without obedience yielded thereunto doth encrease his sin and condemnation and yet hearing reading knowledge and profession of Christianity are necessary duties but that which it here only available and is every mans indispensable duty is to join the life of Christianity with its knowledge and profession So it is a duty to receive this Sacrament and to be careful not to receive it unworthily or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unsuitably to its nature and institution Wherefore this Ordinance encluding under the Elements of Bread and Wine an Heavenly Communion of the body and blood of Christ whose death is here represented as he offered up himself to God for us and established the New Testament with the assurance of all the blessings and promises thereof the worthy receiving this Sacrament will require that Communion with Christ be both heartily desired and piously embraced that the death and mediation of Christ be acknowledged as the only way of atonement and remission of sins that the Christian Religion established in the New Testament or Covenant be owned as the only true Religion and all others rejected that the promises of eternal life pardon and grace be valued and sought after as the chief objects of desire and hope and that the Christian practice which the New Testament requireth be undertaken and resolved upon with a circumspect care of repentance and amendment of what is amiss and with a peculiar respect to peace and love by reason of this Sacrament of Unity it being noted by S. Augustine De Consecr dist 2. c. Qui manducant that he who receiveth the Sacrament of Vnity and doth not hold the bond of peace doth not receive the Sacrament for his good but as a testimony against himself which was also the Doctrine of S. Paul 1 Cor. 11.17 18. And though there be too many who do not practise according to the necessary rules of Christianity it is absolutely and indispensably necessary for them that their lives be changed and amended that they may not only be fit to receive this holy Sacrament but that they may be fit to partake of the blessing of God and to avoid the dreadful miseries of everlasting torments and to live answerable to their Baptismal Covenant that they may be advantaged by their profession of Christianity And let any man consider whether it be not as unreasonable a Plea in the sight of God for any man to avoid the holy Communion because he is not willing to live according to the Christian rules when both these things are his duty as it would be in the sight of a Prince for a Subject to refuse to take the Oath of Allegiance upon pretence that he is enclined to undertake practices of Rebellion 6. Cons 3. The Doctrine of our Church and its Rules for Communion do not allow that any persons should come to the holy Sacrament otherwise than in a suitable and Religious manner but it jointly urgeth as the holy Scriptures do also the duty of coming and the necessity of coming preparedly Amongst our Writers Bishop Cranmer declared that we ought not unreverently and unadvisedly to approach to the Lords Table but we ought to come to that Board of the Lord with all reverence Def. of Cath. Doctr. of the Sacr. l. 3. c. 14. faith love and charity fear and dread Both Bishop Whitgift and Mr. Hocker in their defence of the Order for the Communion against T. C. allow that there may be cause of present forbearance from this Sacrament because of unfitness but this ought to be amended B. Whitg Tr. 9. c. 6. Tr. 15. c. 2. and that it is not desirable that men persisting in wickedness should be constrained to come to the Lords Supper Eccles Pol. l 5. c. 68. But it is needless to add other testimonies when the Communion Book it self in the first exhortation saith If any of you be a blasphemer of God an hinderer or slanderer of his word an adulterer or be in malice or envy or in any other grievous crime repent you of your sins or else come not to that holy Table lest after the taking of that holy Sacrament the Devil enter into you as he entred into Judas and fill you full of all iniquities and bring you to destruction both of Body and Soul Wherefore it is acknowledged in our Church that the receiving the Holy Communion is not a right Christian action where it is not performed with a Christian spirit and disposition and partly upon this account and partly for the disciplinary discountenancing of wickedness both the twenty sixth Canon and the Rubrick before the Communion do require that no notorious evil liver or malicious man before their amendment be suffered to come to the Lords Table and consistently herewith must that
the Jews made use to towards the Cities of the Gentiles to express their defilement and uncleanness 2. 2. The denying the lawful use of external Rites and humane observations in the worship of God is ordinarily attended with partiality of judgment For it is almost generally acknowledged that in taking a Religious Oath some external Ceremony addeth a solemnity and reverence to that sacred action whence when other Ceremonies in publick worship were laid aside there was an Act of Parliament as it was entituled that in taking an Oath it might be lawful for any man either to lay his hand upon the Book or to hold up his right hand which was the way made use of in taking the Covenant And Bishop Saunderson to this purpose judiciously declareth DeJuram Obl. Pral 5. Sec. 12. that he could never receive any satisfaction though he had oft considered with himself and enquired of others why a prescribed form of words and the use of the solemnity of external Rites either ought not as things superstitious to be removed from the Religious use of an Oath or else may not as useful helps of piety be retained in the other parts of Gods worship I know that some have told us that an Oath is not a part of the natural worship of God belonging to the first commandment nor of the instituted worship in the second Commandment but of the revrend use of Gods name in the third Commandment and that the principal use of an Oath is to confirm truth and end strife and therefore it is not primarily an act of worship but secondarily and consequentially But indeed all this is but a plausible mistake For an Oath as it is distinguished from a bare assertion encludeth a direct profession and particular acknowledgment of the Omniscience of God and his searching the heart of man and of the justice of God in the punishing evil and that he is a God of truth and invocateth him as such and this is part of the natural worship of God or of the honour which is due to God as being founded in the nature of God and the natural estate of man And since God hath instituted this way of Religious appeal to himself an Oath must be acknowledged to enclude also part of the instituted worship of God And the Rite of laying the hand upon the Book and kissing it or holding up the hand being designed as a testimony to others of a mans appeal to Gods Omniscience and Justice the end of that Ceremony is primarily to manifest this religious application to God and therefore it is attendant upon an Oath as it is properly an act of worship 3. 3. If no external observations not commanded by God might lawfully be admitted in the worship of God then must the publick exercise thereof cease For God who did expresly determine the time and place for the Jewish Tabernacle and Temple worship hath not prescribed the same circumstances for the Christian service Nor hath he prescribed in all things the method and gesture for our Religious addresses nor the kind of Bread and Wine at the Lords Supper yet these things must necessarily be determined where these Ordinances are celebrated Disp of Humane Cerem c. 2. Wherefore Mr. Baxter acknowledgeth that such things as these and the decent habit for the service of God be left to humane prudence to order and may be determined for order decency and edification But Mr. Rutherford undertaking to fix the right bounds for the Churches authority distinguisheth things moral Introd to Div. Right of Gh. Govern Sec. 1. and Physical circumstances and these latter only he granteth may be determined and ordered by the Church but not the former These Physical circumstances he saith are only eight and there can be no more enumerated viz. time place person name family condition habit gesture Now to omit the examining the terms of that distinction and the considering that most of our Ceremonies as they are called are encluded under habit and gesture it is manifest that he hath pitifully shackled himself in endeavouring the undue confinement of the Churches Power For as there can be no possible account why those eight things and no more can be determined by the Church so it is very obvious to discern how monstrous this enumeration is having needless redundancy in adding as distinct circumstances from the person the name family and condition to which he might with as much reason have added the age stature and complexion of the person and they have likewise a great deficiency since according to his position it is unlawful to determine what version of the Bible shall be read in the Church what Vessels shall be used in administring the Sacraments and in what method Prayers Praises Psalms Sermons and other Offices shall succeed to each other the appointing of which was a chief design of the Directory And some men who undertook to decry every think referring to the worship of God as unlawful unless it was particularly injoined in the Scripture did advance this false position so far In Edw. Gangrena Par. 2. Er. 172. as to assert that the Directory was a breach of the second Commandment and that there was no word of God to warrant the making that Book more than Jeroboam had when he set up two high places the one at Daâ— and the other at Bethel Nor can such a charge be avoided nor Religion be secured from confusion unless it be admitted which is certainly true that some things â—â—ternal may lawfully be appointed about the exercise thereof though may be not particularly enjoined of God 4. The reason why I have in this Section conjoined the inconveniency attending the disallowing Ecclesiastical Constitutions and Observations together with those consequent upon the disclaiming external Rites and Ceremonies is because both these are equally impugned by almost all the arguments produced with special respect to the latter of them SECT VI. Some Objections from Reason and from the Old Testaâ—â—â—â— examined 1. Against the 〈◊〉 use of some Ceremonies in the Christian Church there are mustred up a 〈◊〉 Army of Objections if a weak 〈…〉 be so called a particular answer 〈◊〉 every of which would be tedious and needless For the affirming that such establishments oppose the Soveraignty of Christ or accuse him of negligence or unfaithfulness and that they make men the Masters of our Religion and such like manifestly appear to be false accusations by considering that these external Rites are such things of an indifferent nature that their appointment by humane authority hath been allowed of God both under the Old and New Testament as hath been above evidenced To assert that the allowance of any Ceremonies ordered by Ecclesiastical Prudence V. Hooker Eccles Pol. l. 3. chargeth the Scripture with insufficiency and leaveth us at a loss as some tell us it doth for a Rule of Faith Proceedeth from a gross misunderstanding as if these indifferent things particularly considered were
a laying a burden upon the Churches Act. 15.28 Wherefore when the whole matter of this Decree is in that verse called necessary things we must thereby understand that some things indifferent yea under the Gospel inconvenient in their own nature being judged of use for the avoiding scandal and promoting Peace and Vnity in the Church became necessary to be practised in the Church after that Decree and Injunction And though the end of designing the Unity and encrease of the Church did require that in some things the Gentile Christians should yield a complyance to the Jews yet in what particulars this compliance should consist was determined by the authority of this Apostolical Synod whereby the practice thereof became necessary 3. Obs 2. That Apostolical Decree concerning these matters indifferent was designed to lay an obligation upon the practice of all Gentile Christians in those Apostolical times There are indeed some very learned men who have reputed this Decree to be a local constitution confined to Syria Cilicia and the Territories of Antioch and Jerusalem And if it had extended no further it had been a sufficient instance of an injunction in things indifferent but if it was intended to oblige all the Gentiles it is thereupon to be esteemed a more full and large example Now that this Decree contained in the first Canonical and Apostolical Epistle of the New Testament was of general concernment to the Gentile Christians though its inscription referred 〈◊〉 those places above-mentioned may be concluded because S. James declared it in general to have respect to the believing Gentiles Act. 21.25 because S. Paul Silas and Timotheus delivered this Decree even unto the Cities of Lycaonia Phrygia and Galatia to be observed by them Act. 16.1 3 4 6. and because the Primitive Christians did in all places account themselves bound by this determination of the Apostles to abstain from bloud and things strangled as appeareth from the testimonies of Tertullian Tertul. Apol c. 9. Minut. in Oct. Orig. cont Cels l. 8 Eus Hist Eccl. l. 5. c. 1. Minutius Felix Origen the Epistle from France concerning their Martyrs recorded in Eusebius and the Canon of the Greek Code above-mentioned 4. Obs 3. It is acknowledged upon good grounds and granted by the Presbyterians that this Apostolical Sanction doth evidence a power in the Church of enjoining in lawful things what may be conducible to the good and welfare of the Church both because the successive practice of the Church did thence-forward exercise such a power and because though the Apostles might be inspired extraordinarily after they met together in this Synod yet they did not account a particular divine inspiration necessary to make an Ecclesiastical Constitution but in that great question whether and how far the Gentiles should undertake the Law of Moses they came together to consider of this matter Act. 15.5 6. and proceeded therein by way of disputation v. 7. Hence Gillespy in his assertion of the Government of the Church of Scotland Gillesp Par. 2. Ch. 4. Ch. 8. concludeth the authority of Synodical Assemblies and that they have a diatactick power to make Decrees The London Ministers in their Jus Divinum Regiminis Ecclesiastici Part. 2. c. 14. declare this Apostolical Synod to be a pattern and platform for others and thence allow a Synodical power of imposing things on the Church which they assert to be encluded in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 15.28 And the Assemblies Consession doth from hence assert a power in Synods to make Decrees and determinations Conf. c. 31. which ought to be received with reverence as from Gods Ordinance and to set down rules and directions for the better ordering the publick worship of God Yet it may be observed that some of that way have in this particular manifested great partiality as Mr. Rutherford Ruth Introd to Div. Right of Ch. Gov. Sect. 5. p. 81. Disp of Candale Libert qu. 5. when he disputes against our Church and against the lawfulness of external Rites he denyeth any power in the Church to prescribe Laws touching things indifferent Plea for Presbyt Ch. 14. p. 199. but in his Plea for Presbytery he asserteth their Synods to have power to make Ecclesiastical Canons and Decrees which tie and bind particular Congregations to observe and obey them 5. Wherefore if the Apostles did make injunctions concerning things indifferent and imposed them upon all the Churches of the Gentiles and accounted their authority of Ecclesiastical Government guided by prudential consideration to be sufficient without extraordinary inspiration to establish such a Sanction then must this power remain in the Church taking in the Princes supremacy where the Authority of Church Government abideth permanent 6. And if we consider the Church under the General Notion of a Society as it is ordinary in all Societies for the Rulers thereof to exercise a power of making Rules and Constitutions not contradictory to any superiour Government for preserving a due order in that Society so this doth especially take place in the Christian Church where there are special divine Laws which require care to be taken for order and decency and command Christians to obey them who have the rule over them And that those who will enjoy the Communion of any particular Church must submit to the Rules of order appointed therein is but the proper result of orderly Constitution and is of general practice insomuch that the French Reformed Churches as hath been observed by Mr. Durell Durelli Vindic. Eccl. Angl. c. 22. in Praf would not suffer Mr. Welch who came thither from Scotland to continue in administring the Sacrament without using the prescribed form of Prayer and admitting the standing gesture according to the order of that Church but he being enjoined Conformity by the Synod at S. Maixant 1609 left that Church and Realm rather than he would embrace it 7. But it is by some pleaded against the lawfulness of Constitutions Ecclesiastical that these are an infringing of Christian liberty But whereas Ecclesiastical Rites and Constitutions are in themselves lawful as hath been proved prudential determinations about such indifferent things can no more incroach upon Christian liberty than do the political Sanctions of Civil Laws and the Domestick commands of Parents and Masters And surely every mans apprehension must needs acknowledge it a gross mistake to imagine that when the Precepts of Christianity do earnestly enjoin the practice of self-denial meekness submission and obedience to superiours it should be the priviledge of Christian liberty to disoblige men from any or these things which would represent our most excellent Religion as contradicting it self But true Christian liberty conveyeth a priviledge of freedom from that which the Christian Doctrine abolisheth the Mosaical Covenant and Ceremonies of the Law from that which its Precepts prohibit and disclaim the life of sin and bondage to the Devil and being under any other as our Soveraign and supreme
them but even to urge them to approve and allow what is really sinful and is rightly so esteemed by them 20. But the main objection to be here considered is that S. Paul Rom. 14.1 c. commandeth to receive them who are weak in the Faith but not to doubtful disputations Commiss Papers p. 70. and alloweth no judging or despising one another for eating or not eating meats and for observing or not observing days and hence it is urged that no such things indifferent ought to be imposed but to be made the matter of mutual forbearance Now it must be granted that Christian Charity requireth a hearty and tender respect to be had to every truly conscientious person so far as it may consist with the more general interest of the Church of God yet it is manifest that the Apostle is not in this Chapter treating about and therefore not against the rules of order in the service of God But in order to a right understanding of this place I shall note three things 21. First that these directions given by the Apostle in the beginning of this Chapter so far as they give allowance to the different practices therein mentioned have a peculiar respect to those times only of the first dawning of Christianity when most of the Jews who believed in Christ did as yet zealously retain the Mosaical Rites abstaining from certain meats as judging them unlawful and unclean Rom. 14.2 14. and observing Jewish days and times out of a peculiar esteem for them v. 5. and yet this for a time was in this Chapter allowed and indulged by the Apostle But afterwards the Rules and Canons of the Church severely condemned all Christians whether of Jews or Gentiles August Ep. 19. Conc. Gangr c. 2. Conc. Laod. c. 29. who observed the Mosaical Law and the Rites and distinction of meats contained therein out of Conscience thereunto yea S. Paul himself vehemently condemned the Galatians who were Gentiles for observing such distinctions of days out of Conscience to the Law Gal. 4.10 11. and passeth the like censure upon the Colossians who distinguished meats upon the same account Col. 2.20 21 22. Wherefore we must further observe that in the Apostles times and according to the Rules they delivered to the Church The Gentile Christians were in these things with others prohibited the observation of the Law of Moses and its Ceremonies though many of them as the Galatians and Colossians were prone to judge this to be their necessary duty Act. 21.25 Gal. 5.2 The Jews among the Gentiles who did not yet understand that the Law of Moses was abrogated were allowed to observe its Rites and to practise according to the Jewish Customs Act. 21.21 24. Gal. 2.12 13. Act. 16.3 But the Jews who lived in Judea and S. Paul himself when he was there were obliged or enjoined to observe the Mosaical Rites though they were satisfied that the binding power of the Law was abrogated Act. 21.24 Gal. 2.12 Now in these different practices allowed determined and ordered by the directions and rules given by the Apostles as temporary provisions for the several sorts or different Churches of Christians the Apostle requireth the Romans to receive and not to judge one another 22. 2. When the Apostle commandeth them to receive them who are weak in the Faith he thereby intendeth that they ought to be owned judged as Christians notwithstanding these different Observations v. 1. And when he commandeth that he that eateth should not despise him that eateth not and that he that eateth not should not judge him that cateth v. 3. he forbiddeth the weaker Jews to condemn the other Jews or Gentiles as if they were not possessed with the fear of God because they observed not the Law of Moses and prohibiteth those others from despising or disowning these weaker Jews as not having embraced Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 3. signifying here so to despise as withal to reject and disclaim as Mar. 9.12 Act. 4.11 1 Cor. 1.28 because they observed the Rites of Judaism And to this sense are manifestly designed the Apostles Arguments whereby he enforceth these Precepts V. 3. For God hath received him v. 4. to his own Master he standeth or falleth for God is able to make him stand v. 6. he acteth with Conscience to God and v. 10. Why dost thou judge thy Brother or why dost thou set at naught thy Brother We shall all stand before the judgment seat of Christ So that the main design of this part of this Chapter is this To condemn them who press their own practices or judgments in things unnecessary as being the essential and necessary points of Religion and Christianity and thereupon do undertake to censure all those who differ from them in such lesser things as having no true Religion or inward relation to or Communion with Jesus Christ though they live never so conscientiously and act according to the best apprehensions they can attain Aug. Exp. prop. 78. ad Rom. To this purpose S. Austen expounded these words Non ferre audeamus sententiam de alieno corde quod non videmus Beza in Loc. and Beza saith upon them Rudes non debent ut extra salutis spem positi damnari And this which is the true intent and scope of the Apostle in that place doth in no wise impugn the use of Ecclesiastical Authority in appointing what is orderly and expedient about things indifferent but he will by no means allow that lesser things should be esteemed the main matters of Religion and Christianity to which purpose he layeth down that excellent Rule in v. 17. The Kingdom of God is not meat and drink but righteousness peace and joy in the Holy Ghost 23. 3. The considering the Apostolical practice in making Decrees at the Council of Jerusalem in S. Pauls setting orderly bounds to the use of the extraordinary gifts of the Spirit in the Church of Corinth or limiting the exercise thereof to avoid confusion and his not allowing S. Peter Barnabas and other Jews to practise without controul what agreed with their present apprehensions under those circumstances but was the way to disadvantage the peace and welfare of the Church and his giving commands for order and decency with things of like nature do evidence that it is a great misunderstanding of the Apostles Doctrine in this place to conceive that he condemneth the establishing useful rules for the order and edification of the Church though they do not always comply with every particular persons apprehension 24. But if it be further objected that if those things may be commanded or enjoined which some persons though through mistake judge unlawful either they must practise against their own judgments which would be sinful or their being conscientious will be their disadvantage which is not desireable To which I answer 1. That if in some particular things certain persons through meer mistake accompanied with humility and designs of peace should judge things