the holy Sacrament contrary to Christs institution or otherwise then he had delivered it Just 〈◊〉 Justin Martyr declareth that after the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chief person in Ecclesiastical Office had given thinks those who are called Deacons and Ministers did distribute to every one that was present Bread and Wine mixed with Water Tert. de Cor. Mil. c. 3. and Tertullian very clearly declarâ—th that they received the Eucharist 〈◊〉 de aliorum manibus quam praesidentium from the hands of none other persons than those who presided in the Church And thus far we have plain evidence that in these ancient times the Lords Supper was particularly distributed to every Communicant by the Ministers of the Church 5. But the words of Clemens Alexandrinus are produced Commis pap ubi sup as a testimony that in his time which was the same with Tertullians the Church Officers did not distribute this Sacrament to the faithful but only suffered every one of them to take a part thereof according to his own choice he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strom. l 1. The sense of whose words is this that some persons to wit Church Officers or Ministers being here opposed to the people and supposed to have the power of the Keys in admitting to the Eucharist distributing the Eucharist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here not properly signifying dividing as the Latin Translation rendreth it for the Minister can in no proper sense be said to divide the Wine into parts of which every one may take one but it signifieth distributing or delivering to every one the Sacrament do suffer every one of the people to take part thereof Now it seemeth a strange acuteness from hence to conclude that the Ministers did not particularly distribute this Sacrament because the people were suffered to take or receive as if one mans receiving was wholly inconsistent with anothers delivering Whereas indeed the particular distribution of the Elements is encluded in the true sense of this place of Clemens and is no ways opposed thereby And this is sufficient to clear the ancient practice of the Church herein and to shew that so far as we can judge thereby or by the Jewish Customs or the most probable expressions of Scripture our blessed Lord at his institution of this Sacrament did deliver it particularly to every one of his Disciples and even in that respect was also amongst them as one that serveth 6. I proceed now more briefly to the consideration of the words which our Saviour spoke at the distribution of this Sacrament Now these words of command Take eat in S. Matthew and Mark drink ye all of it in S. Mat. and do this in remembrance of me in S. Luke and S. Paul as also these words this is my body which is given for you and my bloud which is shed for you are all expressed in the plural number as being directed to more persons than one Yet considering that these holy Pen-men did in short relate the institution of Christ sufficiently delivering what was necessary for us but not confining themselves to the very words he spake but to the sense thereof which is manifest because they all four relate his words spoken at the distribution differently from one another the Evangelists expressions may well consist with his speaking particularly to every person because what is spoken to every one may be briefly and succinctly related as spoken to them all And though this be not certain which yet is the more probable from the evidence above given of the particular distribution of the Sacramental Elements to every Communicant let them who manage this Objection consider with themselves whether they would grant that in other Cases which they plead for in this We read that when our Lord gave full Commission to his Apostles he said to them Jo. 20.21 22 23. As my Father hath sent me even so send I you Receive ye the Holy Ghost Whose sins ye remit they are remitted unto them and whose sins ye retain they are are retained and yet I suppose no sober spirited man will from hence infer that where divers persons are at one time to receive Orders that no solemn words of ordination may lawfully be expressed to each person particularly and distinctly but that they ought to be spoken to them all together generally and jointly Our Saviour also commanded his Disciples Mat. 28.19 to teach all Nations baptizing them in the name of the Father and of the Son and of the Holy Ghost but will any Christian think it hence deducible that where divers persons or great numbers are to be baptized together the solemn words of baptizing them in the name of the Father the Son and the Holy Ghost may not lawfully be expressed severally to every person And if the baptismal form of words may be solemnly and suitably to that Sacrament applyed to every person baptized by the general acknowledgment of all Christians there can be no reason why the like may not be allowed in the Lords Supper Wherefore the practice of our Church herein is no way unsuitable to the institution of Christ or the nature of this Sacrament and the alteration of it would be for the worse and to the abating the solemnity of its Administration 7. Concerning the Communion I shall only further consider that Rubrick which directeth that if any of the Bread and Wine that was consecrated do remain it shall not be carried out of the Church but the Priest and such other Communicants as he shall then call unto him shall immediately after the blessing reverently eat and drink the same Now this is supposed by some to give too high an honour to the Sacramental Elements even after the Communion is ended to which I answer 1. That all superstitious or other sinful honour of the Elements must be founded in the embracing those false apprehensions and corrupt Doctrines which our Church rejecteth and he who nourisheth such corrupt opinions which none can do unless he forsake the truth and the Doctrine of our Church might have more opportunity for such corrupt practices by the Elements being carried out of the Church than by their being eaten and drunk in it 2. That our Church doth sufficiently distinguish the eating and drinking the undistributed Elements from the Communion it self both by the formerly allowed use of them and by the appointing them to be eaten and drunk after the blessing which endeth the office of the Communion and by expressing them under the name of Bread and Wine whichh was consecrated Such remaining Elements have been variously disposed of Hist Eccles l. 4. c. 35. Evagrius relateth it as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ancient custom at Constantinople that they were sent to the Children at School to be received by them as an acknowledgment of the Christian Religion before the Council of Laodicea Conc. Laod. c. 14. they were sometimes sent to other Churches as Enlogiae and tokens of Communion with
Minister for our good according to our Petitions Ep. 120. c. 22. Ep. 121. c. 9. This sense is oft expressed by S. Augustin and in the Book under his name De diligendo Deo and seemeth well to agree with the expressions of others of the ancient Fathers and with the notion of the ancient Jews as it is mentioned by Philo Phil. de Plant. Nae de Gigantibus and thus much seemeth to be encluded in these words of the New-Testament Heb. 1.14 Are they not all ministring spirits sent forth to minister for them who shall be Heirs of Salvation And Mat. 18.10 Take heed that you despise not one of these little ones for I say unto you that their Angels do always behold the face of my Father which is in Heaven And this notion expresseth an honourable ministration of the holy Angels De Cu. Dei l. 9.6 15. which hath respect to the Church of God but doth not allow them as S. Aug. would not to be accounted Mediators nor to receive Religious worship from us but to be honoured by us Charitate non servitute De Ver. Râ—elig c. 55. by an high degree of respectful love but not by Religious service and subjection 10. As to that passage of Ecclus. 46.22 Which mentioneth Samuel prophecying after his death it is sufficient here to observe that that that part of that Chapter is by our Kalendar directed to be omitted And from all this it may appear that nothing is in our service appointed to be read out of the Apocrypha which being rightly understood is any way hurtful or of ill influence upon practice Yet it is to be further noted that he who shall acknowledge that there is much good contained and no evil or sin advised in any of the Apocryphal Books is still far from admitting them to be equal to the Canonical Scriptures For though there may be divers Books free from actual error yet it is the Prerogative of the holy Scriptures alone to be immediately indited by that holy Spirit who can never err and to be tendered of God and received of his Church as the perpetual and infallible rule to manifest the will of God and the Doctrines of Faith SECT VII Considerations about that Translation of the Psalms used in the Liturgy 1. The next thing to be treated of is the ue of the Psalms according to the version in the Common-Prayer-Book concerning which Consid 1. The use of this Translation doth not require us to judge it the best English Translation For as formerly the sentences out of the Psalms before Morning Prayer and at the Communion were expressed according to another ancient and distinct translation so both the Epistles and Gospels and the sentences out of the Psalms at the beginning of Morning and Evening Prayer are now altered according to our last allowed English Translation which alteration seemeth to prefer that Translation as the best 2. Cons 2. The Translation of the Psalms used in our Liturgy is from the Hebrew to which it generally agreeth sometimes using the liberty of a paraphrastical stile And the Hebrew being the Original is doubtless more pure than any Translation which differeth fromit And though the Septuagint in the Book of Psalms which of all other hath been of most frequent publick use in the Christian Church doth vary less from the Hebrew than in any other Poetical Book of holy Scripture yet a Catalogue may be given of at least an hundred and fifty places wherein the Septuagint differeth from the Hebrew not in any Christian Doctrine but in the manner of expressing the sense of those Texts in all which the version in the Liturgy accordeth with the Hebrew and dissenteth from the Septuagint Indeed in some phrases and clauses our version followeth the Septuagint where the matter is unblameable and three entire verses which are not in the Hebrew Chaldee or Syriack are in the fourteenth Psalm added in this English Version according to the ordinary Copies of the 70 Grot. in Ps 14. and of many but as Grotius intimateth not all of the Aethiopick Vulgar Latin and Arabick and which are not in the Greek Manuscript from Alexandria but these Verses being the same with what is cited by the Apostle out of the Old Testament Rom. 3.12 13 18. cannot be disallowed as to the matter of them and the Psalms in the Liturgy being chiefly used as Hymns of praise or our words of blessing God agreeably to the practice of the Jewish and ancient Christian Church may well admit in that use of such a variation from the Hebrew Text. 3. If we observe the practice of the ancient Christian Churches we shall find that the Greek Church publickly used the Psalms according to the Septuagint and the Latin Arabian and Aethiopick Churches V P. Pithaeum de Latin Biblior Interpret had their Psalms of publick use translated from the Septuagint or with a little tincture from Lucian the Martyr wherein they also followed some evident corruptions of the Greek Copies as the Arabick in admitting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ps 17.14 the Aethiopick in reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ps 39.5 Ps 92.10 and the Vulgar in translating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Syriack Version was translated out of the Hebrew but hath suffered some alterations by being revised according to the Septuagint from whence among other things it received its frequent use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but this Version hath many imperfections as chiefly its leaving out sometimes a whole verse as in Ps 34.9 and sometimes some part thereof as Ps 58.9 The result of this consideration is this that the Psalms publickly used in the Church of England are more fully agreeing to the Original Hebrew than any of those known Versions were which were used in the ancient Christian Churches and he who thinketh that he may not lawfully join or Minister in the Church of England because of our use of this version of the Psalms might have discerned greater cause in this very particular to have kept him at a greater distance from all the famous ancient Christian Churches in the World 4. Cons 3. The particular places most blamed in this Version of the Psalms do afford no sufficient cause when our superiours enjoin the use of this Translation to withhold our hearty consent thereto I shall instance in three places which are chiefly urged 1. One is Ps 106.30 where this Translation readeth it then stood up Phinees and prayed and so the Plague ceased But the Version in our Bibles rendreth it Then stood up PHinehas and executed judgment The word in the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Verbs of which Root being most used in the form Hithpahel do generally signifie to pray and in this form of Pihel they are rarely used and do sometimes signifie judging or the judge interposing between men and men to end their strife But
any publick worship or service of God can be performed unless some things in those administrations not particularly commanded by God be determined either by publick Authority or by common agreement which makes it necessary for all men either to relinquish this principle or which is more shameful to contradict it in their practice I am not unsensible what rewards such attempts as this commonly meet with from men of distemper'd minds and ungovern'd passions I have carefully avoided all just occasion of offence as hoping that I may the more effectually perswade the less I anger them but if nothing will secure me from Invectives and Calumnies I must be contented with my portion and appeal to the judgment of more candid and impartial Readers and satisfie my self with the Testimony of God and my own Conscience of the honesty of my intentions and design in this work leaving the success of it to the Divine Providence with my hearty and serious Prayers that it may be for the publick benefit of the Church Farewel THE CONTENTS THE FIRST BOOK CHap. 1. The disagreements about Conformity are of great concernment Sect. 1. Of the effects of these Dissentions as to the dispositions of the People Sect. 2. That these Contentions disadvantage Christianity and gratifie Popery and Irreligion Sect. 3. Of the dangerous loss of the Churches Peace and Vnity by this Controversie and of the Sin of Schism Sect. 4. Some false Conceptions of Schism refuted Sect. 5. Of the duty of Obedience to Rulers and Governours and the due Exercise of the Ministerial Function which is herein concerned Sect. 6. A Proposal touching due considerateness and the design of this Treatise manifested Chap. 2. Of the solemn League Covenant Sect. 1. Of an unlawful Oath in it self and that that Oath was such with respect to its Matter and Form and Imposition Sect. 2. That the Covenant cannot oblige any Person to endeavour any alteration of the Government of the Church proved by four Rules Chap. 3. Of the Declaration and Subscription referring to the Liturgy The common use of such acknowledgments c. the true sense of declaring unfeigned assent and consent Chap. 4. Of the Liturgy and the ordinary Service appointed therein Sect. 1. The Lawfulness Antiquity and Expediency of Set-Forms Sect. 2. Objections against Set-Forms answered Sect. 3. Of the Composure of the Prayers in our Liturgie chiefly of Responsals and short Prayers Sect. 4. Of the Doxologie Athanasian Creed and some particular expressions in the Litany Sect. 5. Considerations concerning the publick reading the Apocryphal Chapters Sect. 6. The Objections from the matter of the Apocrypha discussed Sect. 7. Considerations about the Translation of the Psalms used in the Liturgie Sect. 8. Of Holy-days or Festivals Chap. 5. Of the particular Offices in the Liturgy Sect. 1. Of the direction for Communicants receiving the Lords Supper Sect. 2. Of some other things in the Communion Office Sect. 3. Of the saving Regeneration of Infants in Baptism and the grounds upon which it may be asserted Sect. 4. The Doctrine of the ancient and divers Reformed Churches herein observed Sect. 5. The Objections against the saving Regeneration of Infants in Baptism considered Sect. 6. Of the Notion of visible Regeneration in Baptism Sect. 7. Of Sureties and some other things in the Office for Baptism Sect. 8. Of the Office for Confirmation and that for Marriage Sect. 9. Of the Communion of the Sick and the Office for Burial The Second Book Chap. 1. The lawful Use of some Ceremonies in the Christian Church asserted Sect. 1. What we are here to understand by Ceremonies Sect. 2. The first Argument for the lawfulness of Ecclesiastical Rites from the liberty therein allowed to the Jewish Church Sect. 3. Ecclesiastical Constitutions concerning external Rites warranted by the Apostolical Doctrine and Practice Sect. 4. The Practice and Judgment of the Primitive and many Protestant Churches concerning Ceremonies Sect. 5. The ill consequences of denying the lawfulness of all Ecclesiastical Rites and Constitutions in things indifferent Sect. 6. Some Objections from Reason and from the Old Testament examined Sect. 7. Other Objections from the New Testament cleared Chap. 2. Of Ecclesiastical Appointments and Constitutions under some special Considerations Sect. 1. Of external Rites considered as significant Sect. 2. Of Ecclesiastical Appointments considered as imposed and enjoyned Sect. 3. Of Ecclesiastical Constitutions about things scrupled Sect. 4. Of Ecclesiastical Rites which have been abused in any corrupt way of Worship Chap. 3. Of devout and becoming Gestures in the Service of God Sect. 1. Of the Gesture at Prayer Praise and Christian Profession of Faith Sect. 2. Of standing up at the Gospel Sect. 3. Of the fitness of Kneeling at the Communion and the gesture at the Institution of that Sacrament considered Sect. 4. Of the Communion-gesture observed in the Christian Church both in the purer and the more degenerate times thereof Chap. 4. Of other particular Rites appointed in the Church of England Sect 1. Of the Surpless Sect. 2. Of the sign of the Cross in the Office for Baptism Sect. 3. Of laying on hands in Confirmation Sect. 4. Of the Ring in Marriage And the Conclusion Libertas Ecclesiastica The First BOOK CHAP. I. Shewing the disagreements about Conformity to be of great concernment SECT I. Of the effects of these oppositions as to the dispositions of the people 1. THE discerning the weightiness of any matter under present circumstances doth not only depend upon the direct inspection into the thing it self but also upon a more comprehensive view of it as it taketh in all its necessary consequents and attendants If the Sea bank be broken and carried away by an overflowing rage of Waters the loss would be fondly estimated by considering only the value of so much earth as would make it up and it would be some degrees below common folly to imagine that the advantage of respiration in man is a thing wholly inconsiderable because the matter of it is only a little ordinary air for according to that of Damascen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a small matter is then no small matter when it bringeth in a great consequent 2. Nor can we easily find a more full instance hereof than in the present subject of Conformity For the discovering how great the good or evil is which dependeth thereupon is not to be concluded chiefly from the bare eying the things required and appointed many of which are in their own nature things indifferent but from observing its necessary attendants which are of very high consequence and great concernment Wherefore I shall first take an account what great and manifold evils flow from these dissentions and oppositions whereby this will appear to be a matter deserving serious consideration and that the maintaining such dissentions unless they proceed upon necessary and justifiable grounds which I shall examine is upon many weighty accounts utterly disallowable and greatly condemnable 3. From these contentions doth spring much want of
account also apparently hindred because these discords do oft divert many Ministers from the more directly profitable parts of their employment and make it necessary for them to spend much time in satisfying these scruples and answering objections with thoughtfullness of the ill consequents of these dissentions while they have other work enough to do in the worship of God the edifying his Church and the opposing other designs of those Enemies who seek to undermine it This is like the discovery of a fire breaking forth or inward mutinies appearing at that time when there is much necessary work to be done at home and many conflicts to be prepared for both at home and abroad which must needs put some considerable obstructions to those proceedings SECT III. Of the dangerous loss of the Churches Peace and Unity by this controversie and of the sin of Schism 1. That upon matters referring to this controversie the Peace and Concord of our Church doth much depend and that it is and hath been thereby evidently and extreamly hindred is so apparently visible that it needeth no proof and hath been on all hands generally confessed and complained of Now though it be every Christians duty to reject that Peace which is inconsistent with Piety yet there can be no discharge given to these great duties of Peace and Vnity where they may be practised consistently with godliness and truth To be truly Religious is to enjoy a healthful state of a sound mind where there is no lethargick stupidness but an inward and vigorous life which is not attended with distempered heats and inflammations but with a calm and sedate composure of a sober spirit for the fruits of righteousness are sown in peace Jam. 3.18 2. This duty is so considerable that the Holy Ghost seemeth scarce in any thing else so pathetically to command and urge our practical obedience as about the Churches Peace and Christian Vnity If there be any consolation in Christ Phil. 2.1 2. saith the Apostle if any comfort of love if any fellowship of the Spirit if any bowels and mercies fulfil ye my joy that ye be like minded being of one accord and of one mind Yea so generally is this duty pressed that there is scarce any Book of the holy Scripture chiefly of the new Testament but doth particularly enjoin or recommend it 3. If we value the favour and presence of God even that is no where so much to be found as where Christian Peace and Unity are most pursued Wherefore St. Paul commandeth 2 Cor. 13.11 Be of one mind live in peace and the God of love and peace shall be with you And the same Apostle declareth that the Church becometh an Holy Temple Eph. 2.21 22. and an habitation of God by being a building joined and united in Christ and fitly framed together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and some have not amiss observed that in the framing of that Greek word there is contained a treble band of Unity The Jewish Doctors observed that the Shecinah or Divine presence did dwell with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the meek and quiet spirits but flyeth from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them who were wrathful and angry Nazianz. Orat. 12. Nazianzen maketh it a considerable Character of one who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 near of God and to what is Divine that he is a man who embraceth peace and hateth discord Ign. Ep. ad Eph. p. 20. 25. Edit Voll and Ignatius expresseth the great profitableness of being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in unspoted Vnity that thereby they may always have Communion with God and prevail against the power of the Devil 4. If the true exercise of the Christian life and duty be considered St. Paul declareth the divisions and discords of the Church of Corinth to be an evidence that they were carnal 1 Cor. 3.3 and to be the cause why their assembling to the Lords Supper was not advantageous but hurtful to them Ch. 11.17 18. and that the benefits of true Christian growth and encrease are to be expected in Christian Vnity Cyp. de Vnit Eccl. Eph. 4.16 Ch. 2.21 Col. 2.19 And in those words of our departing Saviour Hil. in Ps 119. Joh. 14.27 Peace I leave with you my peace I give unto you the ancient Fathers have conceived the great blessing of peace given by Christ to his Church and the duty of peace required in it to be chiefly contained Basil Mor. Reg. 50. Amb. de Joseph c. 13. To this sense St. Cyprian Hilary Basil Ambrose Chrysostome and Theophylact expound that place some of them including also the tranquillity of the Christian mind and the perfect peace of the life to come And from that Text St. Augustine concludeth Serm. 59. de Verb. Dom. that he cannot come to Gods inheritance who doth not observe Christs Testament and he can have no concord with Christ who will be at discord with a Christian 5. That the want of peace becometh the decay of piety may be also sufficiently confirmed by particular instances Ep. ad Cor. p. 3. Clemens observed concerning the Corinthian Church that while they enjoyed peace they had an unsatiable desire to do good and received a plentiful effusion of the holy Spirit they were religious in their supplications to God and harmless towards one another but upon their discord righteousness and peace was banished far from them they all who embraced divisions forsook the fear of God P. 5. and became dark sighted in the Faith and walked after evil affections And Nazianzen took notice that Religion had one flourished in the Church and calculating the season when its decay began Naz. Orat. 21. he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that from the time this contradicting spirit as a terrible Disease infected the Church thence forward its beauty and glory did decline And there is another Country not unknown to us where like effects may be observed and after peace was lost injustice and unrighteousness like a mighty torrent did at once bear down all before it heretical blasphemies were frequently belched forth against all the fundamental Articles of the Christian Faith and all manner of vile affections were professedly served under the ranting and other names of pretendedly Religious Sects 6. Upon this account Christian peace was deservedly esteemed and honoured in the Primitive Church to which purpose the judgment and practice of that excellent spirited man Gr. Nazianzen is above other worthy our observation He disswadeth from that peace which is evil and sinful Orat. 12. but by no means alloweth any discharge to this great duty in other cases and declareth that his little Church where he was Bishop before he went to Constantinople continuing in Unity and concord when discord and much overspread the Christian World was reputed to be as the Ark of Noah which alone escaped the universal deluge and where Religion was intirely preserved Ruff. Prol. in Naz. Orat
and affectionately recommended and hath naturally such other dangerous attendants as have been above observed to be the result of the breach or want of the Churches Peace This sin is to the Church what Sedition is to the State the most manifest and direct means to hinder its Government and to destroy that Society which is best preserved in true Vnity and of which as Christ himself hath so every Christian ought to have a tender regard It is to the body of Christ what disjointing is to the body of man it hindreth the actions of the body and the usefulness of the members to each other it weakneth the whole and causeth pain and anxious grief to those other members which are not senseless and is ordinarily accompanied with swelling tumours in the part ill-affected and out of order 12. And as it self is contrary to Gods Commandment so its influence promoteth all manner of sin and is called by Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an original of evils Ign. Ep. ad Smyrn For besides the evils above mentioned which accompany this sin as it includeth a breach of the Churches Peace it is apt to prevail with the Separatist to so much impiety as to place much of his Religion in that which is his sin viz. his unwarrantable separation and it is oft if not ordinarily attended with so great uncharitableness as to be pleased with respect to the interest of their party in hearing if not speaking evil concerning others who withstand them It promoteth prosaneness and disadvantageth Religion in others by rendring censures and admonitions of the Church when they are administred the less efficacious upon the offenders who are the more ready to conclude that it is no great shame or danger to be excluded from that Society of Christians from which many who profess Religion do exclude themselves And upon this and other easily discernable accounts it is a probable occasion of remisness in the exercising discipline which would be more enforced and enlivened by a more general Union whereby also divers obstacles and impediments would be removed Athan. Synops in 1. Ep. ad Cor. Thus Athanasius was of opinion that the Corinthian divisions were the cause why the incestious person was not rejected SECT IV. Some false Conceptions of Schism refuted 1. But because there are some notions or rather misrepresentations of this sin of Schism designed to excuse many from the guilt thereof whom the rules of Christianity do envolve under it I shall endeavour to discover the insufficiency of such Plaisters either to cover or cure so great and dangerous wounds as the deep rents made in the Church to which they are applyed 2. A first false Conception of Schism A first Notion is the natural result of the New-England Independant Principles of Church-Communion They assert expresly Ans to 32. Qu. quo 4. that Baptism neither maketh nor admitteth any to be members of the Church and call it the opinion of Papists and Anabaptists that we enter into the Church by Baptism But they assert the foundation of Church-Society to be laid in their Church-Covenant which is a particular contract among themselves binding themselves to God and one to another to live in Christian Society with that particular Congregation to which they join themselves by this contract Apol. for Chur. Coven p. 3 5 15. And this Church-Covenant is they say the Constitutive form of a Church and joining in it is that which maketh a particular person a member of a Church And from hence it may be easily infered that there can be no duty of holding and therefore no sin of Schism in withdrawing or neglecting Communion where they have not made this engagement by that particular Covenant 3. But this notion of the Vnion and Communion of the Church doth confine it to such strait limits as to exclude in a manner all Christians of all ages from Church Society but themselves and is thereby uncharitable and no stranger to Schism and can not consist with the full and due sense of the Churches Catholicism for the ancient Church did never account the obligation to Christian Communion to be so narrow a thing as only to respect a particular Congregation and therefore never framed any such particular Covenant This is also directly contrary to S. Paul who as an argument to Union and against Schism saith 1 Cor. 12 13. By one Spirit we are all baptized into one body and teacheth us that we are baptized into Christ Rom. 6.3 and thereby are planted together in the likeness of his death v. 5. and that they who are baptized into Christ do put on Christ Gal. 3.27 Which Scriptures do sufficiently express that by our Baptism as we undertake the Christian life so we thereby are admitted to be members of the Church or body of Christ and are engaged as members to Vnity therein and to continue in Communion therewith Whereas if this notion was admitted the grounds for the being and Vnion of the Church which the Scriptures lay down together with the Apostolical and Primitive practice must be accounted as insufficient and the necessary support of its being and Union must be derived from this late invention All which things are sufficient to manifest the errour of this opinion and to shew that there may be a sinful breach of the Vnity of the Church among them who never entred into that Church Covenant 4. A second Notion Dr. Owen of Love Church Peace c. 3. But one of that way of our own Nation treating of Schism and separation acknowledgeth Baptism to give Relation to or entrance into the Catholick Church visible but still owneth a particular contract or joint consent among themselves to be the only bond for external Ecclesiastical Communion in a particular Church or as he expresseth it to be that wherein the Vnion of such a Church doth consist which will be hereafter further considered N. 19 20. Dr. Owen's Review of Schism ch 8 9. And he giveth us this representation of Schism That the sin of Schism doth not consist in the want of or breach of external Vnity by separation but in the want of internal Vnity by needless divisions of judgment in a particular Congregation as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he saith is used 1 Cor. c. 1.11 Hence these assertions are laid down 1. That the departing of any man or men from any particular Church as to the Communion peculiar to such a Church is no where in Scripture called Schism nor is so in the nature of the thing it self 2. One Church refusing to hold that Communion with another which ought to be between them is not Schism properly so called 5. But if we here consider the matter or thing it self we must enquire whether Christian Religion doth allow needless separations in the Christian Church And surely he must have strange thoughts of the earnest commands and frequent arguments for Christian Unity who supposeth them to regard only an inward
execution of discipline which I have in the former Section noted to be hindred in the effects thereof and not helped by divisions and separations is desireable and would be advantageous to the Church Yet here we must observe 1. That some mens rigour would make the rules of Communion overstrict and severe which was the ground of the Schism of the Novatians and Donatists and as some have anciently related of the Meletians also and it is not desireable that the Churches authority should be acted by such heats 2. That real defects in this particular though they are not to be approved of are no sufficient ground for separation since such blemishes were mixed with the beauty of the Apostolical Churches themselves as is manifest from almost all the Apostolical Epistles and particularly from the first Epistle to the Corinthians in which divers miscarriages were taxed and yet unity was strictly commanded and dividing severely rebuked Yea this very discourse at sometimes will not owne P. 126. that this thing solely of it self is sufficient to justifie a separation and the Congregational Churches in England in the Declaration of their Faith and order affirmed Of Institution and Order of Churches Sect. 21. the Church-members upon offences taken by them having performed their duty private admonition and relating it to the Church ought not to disturb any Church-order or absent themselves from the publick assemblies or the administration of any ordinances upon that pretence but to wait upon Christ in the further proceeding of the Church 19. Last Plea Another thing only touched in that discourse but which is the main ground of mis-apprehensin is that there is saith he no Evangelical obligation to local or external Comunion P. 256 257. with any particular or parochial Church of this Nation because every man may relinquish it by removing his habitation which plea floweth from want of a right sense of the Church Catholick For every Christians obligation to keep Communion with the Church is founded in his being visibly a member of Christs body which includeth his visible fellowship with the whole Church which he entreth upon by Baptism and from hence he standeth obliged to communicate with that regular fixed part of this Church where he resideth and from which he hath no warrantable or necessary cause of separation In this respect our Parochial Assemblies are of like nature with the Jewish Synagogal Assemblies unto which they were not obliged by any special Synagogal-Covenant but partly from Gods general command of their assembling themselves together and partly from their Religious profession and circumcision engaging them to Communion with the whole Church of the Jews and thereby to their Synagogal-Communion Hereupon under that dispensation it was the practice of our Blessed Saviour whose example should not be over-looked by us to attend upon these Synagogal Assemblies and the Religious worship of God celebrated therein as appears Luk. 4.16 At Nazareth where he had been brought up as his custom was he went into the Synagogue on the Sabbath day 20. And can it enter into the heart of any Christian to imagine that the holy Apostles who in their travells could not be fixed in any particular Congregation did not stand bound by the duty of Christian Vnity to join themselves in Communion with the particular fixed Churches or Assemblies of Christians where they came as S. Peter at Antioch S. Paul at Jerusalem and divers other places though such Churches were founded by some of the other Apostles And upon this account of the Vnity of the body of Christ the Primitive Christians when they went abroad into other Regions and distant parts of the World did with a Religious care seek the Communion of the Churches where they came and not to make separate Assemblies Yea this is a thing so far acknowledged by our English Independants themselves though they can talk at another rate where it serves their interest that in their publick Confession of Faith at the Savoy they say Conf. Ch. 27. Sect. 2. All Saints are bound to maintain an holy fellowship and Communion in the worship of God which communion though especially to be exercised by them in the relations wherein they stand whether of Families or Churches yet as God affordeth opportunity it is to be extended to all those who in every place call upon the name of the Lord Jesus 21. But the conditions required in any particular fixed Christian Assembly embracing the Christian Faith and Worship in the place of our residence to make it our duty upon the account of the Christian Vnity to join therein are these two 1. That our communicating therein doth not oblige us to join in any action or profession which is sinful This is acknowledged on all hands and needeth no further proof because the Christians duty of keeping in Communion with Christ himself doth require it 2. That the Assembly we join in doth not maintain an unwarrantable separation from the Communion of the established Church for here to join in Communion is to join in separation and is like Barnabas and the other Jews joining with S. Peter Gal. 2.14 who all walked contrary to the truth of the Gospel in withdrawing from the Communion of the Gentiles at Antioch and the communicating with such a separating Assembly would be a breach of that Apostolical command of avoiding them who cause divisions Rom. 16.17 And we may observe that the joining in needless separations being a sin against the commands of Christ which require Christian Unity and Communion can not be warranted by any authority upon earth because that authority can not dispense with the commands of Christ but ought to be subject to them and therefore as S. Peter's practice and countenance Theod. Hift. l. 4. c. 22. Aug. Ep. 166. did not excuse Barnablas and the other Jews so neither could the indulgence of Valons the Emperour or his Predecessor execuse the different Sects by them tolerated from being guilty of Schism and the breach of Christian duty in their divisions and separations 22. Another notion of Schism there is A fourth Notion of Schism which condemneth separation where ever Communion is lawful but assumeth that whereever any thing unlawful or strongly suspected Mr. H. Tract of Schism p. 2 5 8. is required in order to Communion there to hold Communion would be to join in conspiracy and separation is then both lawful and necessary Concerning which notion granting that separation is necessary where any thing unlawful is required in order to Communion I can not admit for truth that if any thing suspected be so required separation becometh lawful thereby For if by suspected be meant whatsoever the person who maketh the separation doth suspect as evil by this rule he who through carelessness of enquiry or prejudice and want of Charity is needlâ—sly suspicious about any form of service or way of Church-Administrations will be allowed to separate and to be therein free from
Script Angl. They who entred into the Ministry at Strasburgh after its first reformation did by Oath undertake to keep in the Communion and obedience of the Church and its Governours according to the law of God and their Canons Statutes and Ordinances And it is related from the laws of Geneva where an established Liturgy is one of their Constitutions that all they who were there received to the Ministry must oblige themselves by Oath to observe the Ecclesiastical Ordinances ordained by the Councils of that City In the Hungarian reformed Church they who enter the Ministry do by a very solemn Oath oblige themselves to the observations of the Ecclesiastical Canons Eccles Augl Vindic cap. 31. in fin and to the performing due obedience to the Bishop and other Superiours in the Church as may be seen in their Oath as it is fully exhibited by Mr. Durell from their Synodical Constitutions 5. The Subscriptions or Declarations required amongst us besides what for the present concerneth the Covenant are an acknowledgment of the Kings just authority to secure the Government of the Articles of Religion to preserve truth of Doctrine and of the Liturgy and Book of Ordination to maintain order and Uniformity to which end also tendeth the Oath of Canonical obedience wherein such obedience to the Bishop and his Successors is engaged in all lawful and honest things which must needs be blameless unless it could be accounted a sin to resolve to do good and honest things in a way of order Of these I shall in this discourse treat of what concerneth the Liturgy which is chiefly opugned and therefore requireth the principal consideration for the vindicating our Communion in the worship of God and the manifesting the unlawfulness of the breach thereof 6. Some declared allowance of the Liturgy hath since the reformation been ordinarily required in this Church Art 35. The Articles in the time of King Edward the Sixth contained an approbation both of the Book of Common Prayer and of Ordination In Queen Elizabeths time the allowance of the use and the Subscription to the Book of Common-Prayer was required by the Advertisements Advertism 7. Eliz Can. 1571. c. concionatores Tract 21. c. 1. and Canons and defended by Bishop Whitgift Since Queen Elizabeth the same hath been performed in the Subscription according to the 36th Canon and in the Declaration and Acknowledgment in the Act of Uniformity which in seense much agreeth therewith 7. The subscription required by the thirty sixth Canon is grounded upon the Constitutions of the Convocation confirmed by the authority of the Kings broad Seal according to his supream authority in causes Ecclesiastical and according to the Statute 25. Henr. 8. And so the Canons of the Church did of old frequently receive a confirmation by the Emperours sanction under his Sea which is a thing of so great antiquity that Eusebius relateth concerning Constantine the first Christian Emperour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that by his Seal Eus de Vit. Const l. 4. c. 27. he ratisied the determinations made by the Bishops in their Synods 8. That Article in this Canon which referreth to the Book of Common-Prayer doth enclude an acknowledging three things First that that Book containeth nothing contrary to the word of God which is intended to be manifested in the following Chapters touching the things chiefly opposed The second will be consequent thereupon viz. that it may lawfully be so used The third and last clause is a promise to use the form prescribed in that Book in publick Prayer and administration of the Sacraments and none other the lawfulness of which promise doth evidently follow from the former clause and its sense is of the same import with those words of the acknowledgment required in the Act of Uniformity viz. I will conform to the Liturgy of the Church of England as it is now established 9. But some especial doubts have been peculiarly entertained concerning the sense of the Declaration in the Act of Uniformity in giving unfeigned assent and consent to all and every thing contained and prescribed in and by the Book of Common-Prayer c. But while our Government doth require the use of this form both the intended sense being the same with that of the two former clauses concerning the Liturgy in the Canon above-mentioned and the expression thereof may upon equitable and impartial consideration appear clearly and fairly justifiable To which purpose the true sense of assenting and consenting and the things to which this hath respect is to be enquired after 10. Wherefore it is first to be considered that as to assent when referred to things asserted is to owne the truth of them so when referred to things to be done ordered or used it is to allow that they should be put in practice in which latter sense assenting is one and the same with consenting Now the Act of Uniformity both immediately before this Declaration and in divers other places referreth this unfeigned assent and consent to the use of the things in that Book contained and prescribed and thereby directeth us to this ordinary sense of the word Assent as doth also the nature of the things to be assented to which for the main part are Prayers Thanksgivings and Rubricks which being no assertions or propositions are to be used but not properly to be believed This notion of assenting in the same signification with consenting is according to the frequent use of assensus in the Latin as when things are agreed unanimi assensu consensu and the marriage of Children is declared Littleton C. of Tenaunt in Dower that it should be de assensu consensu parentum and we read of dower de assensu patris in our English Law-Books and the same might be evidenced by various English Examples But this Declaration being required by our Statute Laws it may be sufficient to observe that this is a very common sense of the word assent in our English Statutes 11. 25. Ed. 1. c. 1 Pref. to 18. Ed. 3. to 2. Ric. 2. passim Thus from King Edw. I. will King Henry the seventh and sometimes after our Statute Laws are oft declared to be assented unto or to be made with the assent of the Lords c. But from Queen Elizabeths time downwards the Laws are oft expressed to be enacted by the King or Queen with the consent of the Lords c. and sometimes with their assent and consent as 1. Jac. 2. 21. Jac. 2. In the same sense par assent assensus and such like expressions are frequently used in our most ancient Statutes in their Latin and Frence Originals As in St. de Carl. Ordinat Forest c. 6. St. Lincoln Westm 4. Exilium Hug. le despenser Ordin pro ter Hib. And about common assaâ—s the word assent is three times in one paragraph used in this sense concerning the recovery of any land 14 Eliz. 8. by the assent and agreement of the persons to
whom the reversion shall appertain Nor doth the using these two words of assent and consent in the same clause require such a sense of this Declaration in which they must differ from each other since variety of words even in the most soleum acknowledgments is oft used not to express the difference but to determine the certainty of sense according to that Rule Ex Reg. Juris Quae dubitationis tollendae causa inseruntur jus commune non laedunt Thus in the Oath of Obedience or Allegiance I A. B. do truly and sincerely acknowledge profess testifie and declare that our Soveraign Lord is lawful and rightful King Where all these words connected by conjunctive Particles do only serve more expresly to manifest the same thing 12. And since the consideration both of persons and time make it evident that this assent to be given cannot contribute any thing to the authoritative ordering and constitution of these things which were before established by authority its most proper and natural sense must import a consent to or allowing of the use of these things which is the sense unto which the expressions in the Act of Uniformity do also plainly direct Wherefore such things only as are to be used being both contained and prescribed as all the Prayers Hymns directing Rubricks Kalendar and the Whole frame of the Liturgy come within the compass of this Declaration But some things occasionally declared and not prescribed are not contained under it In the Preface For instance these words That this Book as it stood before established by law did not contain in it any thing which a godly man may not with a good Conscience use and submit to though they be true and considerable yet if they were encluded under this Declaration then even such things as were thought fit to be altered must be still in some sort assented unto which is both contrary to the end of such alterations and to the proper sense of the words of this Declaration 13. And even such persons who conceive some things or expressions prescribed either in the Phrases of Common-Prayer it self or in the pointing of the Psalms or in the Translation of the Psalms or other Scriptures not to be suitable to their own desires or apprehensions yet to be free from fin and of such a nature as that the whole remaineth useful to guide the exercises of Piety those persons may safely and with a good Conscience make this Declaration of assent with respect unto other weighty considerations of submission to Authority promoting Peace Order and Unity and the edification of the Church in the united exercise of a right religious worship Even as such learned men who may judge even our last translation of the Bible not to have fitly expressed the sense of some difficult places may yet both unfeignedly assent and earnestly perswade to the diligent use thereof as knowing it to be of excellent advantage to the pious and humble Readers for their profitable learning the Gospel Doctrine and the will of God 14. Wherefore by this Declaration is given such an open vocal approbation of this Book required by Law as agreeth in sense with the subscription enjoined by Canon And the intend thereof is to express such an unfeigned allowance or consent to all things contained and prescribed in the Book of Comon-Prayer with the Psalms as that they may warrantably and with a good Conscience be used as they are established by authority the truth of which will appear more manifest upon a particular enquiry CHAP. IV. Of the Liturgy and the ordinary service appointed therein SECT I. The lawfulness antiquity and expediency of publick forms 1. PVblick Prayer is acknowledged by all Christians to be a chief part of the worship of God who hath said My house shall be called an house of Prayer for all people But since God hath not expresly declared in his word whether the ordinary publick duties of Christian Prayer should be performed with or without a form the determination of the sittest practice in this case must be made not without regard to the authority of Governours by a respect to the rules of order edification and the glory of God and an eye unto approved examples from which considerations I shall produce divers evidences of the requisiteness of a set form for the publick offices of the Church both from Reason and from example and authority 2. The reasons are such as these 1. That hereby a fit true right and well ordered way of worship in addresses to God may be best secured to the Church in its publick service of God that neigher God nor his worship may be dishonoured their being many easily discernable ways of considerable miscarriage in the publick offices of the Church even by them who err not in the doctrines of Religion 2. That needful comprehensive petitions for all common and ordinary spiritual and outward wants of our selves or others with fit thanksgivings may not in the publick supplications of the Church be omitted which considering men as they are can no other way be either so well or at all assured 3. That the affections and hearts of pious and religious men may be more devont and better united in their presenting their service to God where they may consider before-hand what particular Prayers and Thanksgivings they are to offer up and come the more ready and prepared to join in them This is an advantage of which many are deprived by a bad temper of mind either sucked in by prejudice or swallowed down by carelessness 3. 4. That such difficult parts of Church Offices as Baptism and the Lords Supper the matter of which requireth great consideration that they may be clearly and aright expressed as both Conformists and many Non-Conformists acknowledge and is evident from the many disputes about them by men neither of mean parts nor dangerous designs may by a more considerate care in the composure of a form be so framed that men of greatest understandings may with readiest assent entertain them and that they may be sufficiently vindicated against the boldest opposers 5. To be an evidence to other Churches and future times after what way and manner we worship God and that both the matter and expression of our service to him is sound and pious in our general and common worship And this may be a full testimony that such a Church both receiving the true faith and expressing a right way of worship is both a true and in its measure a pure and incorrupt Church 4. The Arguments from example which in general countenance the lawfulness or expediency of a form are two which will require a larger Declaration The first is from the practice and example of Christ who directed his Disciples the use of the Lords Prayer as a set form and that from thence the custom of the Christian Church De Eccles Offic. l. 1. c. 9. in composing and using set forms did take its pattern is reasonably
Prayer prophesying and singing were frequently thereby performed as is evident from 1. Cor. 14. And I yield it most probable though even Protestant Writers do herein differ that the ancient Roman Jerusalem and Alexandrian Offices were called the Liturgies of S. Peter S. James and S. Mark because of their certain early use in the Churches where they presided though it is not certain that they were composed by them this being mentioned by no ancient Writer of the first Centuries Nor do I doubt but the Liturgy or Anaphora of S. John and that of the twelve Apostles are suppositious which with the former are related by Gabriel Sionita Gab. Sionit de Ritib Maron to be exhibited amongst the Syriack Offices for of these we have no mention in any ancient Ecclesiastical Writer unless the words of Epiphanius Epiph. Haer 79. expressing all the Apostles with S. James the Brother of our Lord to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is chief Dispensers or Stewards of the Christian Mysteries might allowably be racked to speak them all Composers of Liturgical forms Allatius de Liturg. S. Jacob. according to the violence offered to those words by Leo Allatius But if it can yet be proved that at least since the ceasing of the frequent distribution of the miraculous gifts of the Spirit the Church of Christ hath in all Ages used and approved forms this will be as considerable a testimony in behalf of Liturgies as can reasonably be required 9. That forms of Prayer were of use in the Church about 1300 years since is acknowledged by them who plead most against them from Conc. Laod. c. 18.3 Carth. c. 23. and Conc. Mil. c. 12. and that they have continued from that time downward cannot be denied In the fourth Century there is frequent mention in some parcels of Liturgy in the Writings of the Fathers and there are so many testimonies that S. Chrysostom S. Ambrose and S. Basil were framers of Liturgies that I do not see how any can rationally doubt of the truth thereof But that these Liturgies have undergone divers alterations in succeeding Ages is both apparent and is very reasonable to be imagined And he who shall compare the Greek Copy of S. Basils Liturgy with the Syriack or its version both which are represented together by Cassander Cassand Liturgie will find them so vastly different from each other that he must either conclude great alterations to have passed upon them or that they never were originally the same But from these I shall now look back into the more early times of the Christian Church where for the most part I shall only briefly mention the testimonies which have been fully produced by others 10. It is not probable Euseb de Laud. Constant autemed that Constantine the Emperour would have composed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 godly Prayers for the use of his Souldiers if such forms had not then been used in the Christian Church De Vit. Const l. 4. c. 19 20. Eusebius accounting this an admirable thing that the Emperour should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a teacher of the words of Prayer But Eusebius in another place giving a particular account of some expressions suited to the Souldiery in those set forms of Prayer which he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the constituted Prayers doth a little before that declare Constantines own practice that he would take Books into his hands either for contemplating the holy Scriptures or for the expressing with his Court 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prayers that were constituted and appointed and this Eusebius there calleth his ordering his Court 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the manner of the Church of God and this is a manifest evidence of forms in the Christian Church in his time Orig. Hom. 11. in Jerom Cont. Celsum l. 6. Origen manifestly citeth a piece of the usual Liturgy an hundred years before Constantine saying Frequenter in oratione dicimus Da omnipotens da nobis partem cum prophetis c. We frequently say in our Prayers Give O Almighty God give us a part with the Prophets c. and in his Books against Celsus he declareth Christians to use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prayers which were ordained or constituted S. Cyp. de Orat. Dom. Cyprian sufficiently intimateth the use of some forms in the Carthaginian service in his time by describing the entrance or beginning thereof the Priest saying sursum corda lift up your hearts and the people answering Habemus ad Dominum We lift them up unto the Lord. And the that considereth that Tertullian plainly intimateth a form of abrenunciation in Baptism De Cor. Mil. c. 3. and that they had set Hymns then appointed for particular times and hours upon their stationary days Albasp Observ l. 1 c. 16. as Albaspinus interpreteth him Adv. Psych c. 13. will think it not improbable that what he mentioneth of the particular heads of Prayer in the usual Assemblies of the Christians should have reference to some constant forms by them used Tert. Ap. c. 39. and their use is favoured by the expressions of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Justin Martyr and Ignatius And many have thought V. Dr. Hammond in 1. Tim. 2.1 that the Apostle had a special eye to the composure of such forms of Prayer agreeably to what the Baptist and our Saviour prescribed to their Disciples in commanding Timothy the Governour of the Church that among the things which concerned his behaviour in the Church of God Ch. 3.15 first of all prayers intercessions supplications and giving of thanks be made for all men c. For though the Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may either signifie that Prayers be put up to God or that they be composed in this place it may well intend both And it is thought by S. Augustine Aug. Ep. 59. that these various words of the Apostle Prayers Supplications Intercessions and giving of thanks did direct to a comprehensive fulness of all such Prayers in the fixed models of the publick service of the Church when the Communion was administred and that the publick offices of the Church were accordingly composed De Vocat Gentium l. 1. c. 4. and the same sense is also favoured by Prosper 11. Since the reformation the Saxon and other Lutheran Churches have their Liturgies the Bohemian had its Liber Ritualis and the Palatinate it s Agenda as Vrsin stileth it by which the right order of its publick administrations Vrsin Praef. in Apolog. Catechis might be vindicated from the Calumnies of detractors And the Churches of France Holland and others have their forms for the publick service of God And after the Order at Geneva had established a form of publick service for the Lords day with some appearance of a liberty of variation which some relate not to have been so manifest in their practice as in their rule which was Dominico die mane
direct others Now I suppose they who object this place would not from hence infer that in the publick Prayers of the Church there was no Minister who expressed the words of Prayer with which the rest joined in affection This is indeed most properly to pray sine monitore but this could not be practised in publick Prayers save only in the use of a known form in which they should all conspire with one heart and voice and according to this sense in which it is most fairly understood if it be referred to the publick Prayers of the Church this place is a considerable testimony for the use of set forms 6. But it seemeth to me very probable which I leave to the consideration of others that these words peculiarly concern the Stationary days of the ancient Church These days were the fourth and sixth days of the Week in which the Christians attended the publick Assemblies of the Church Albasp Obs l. 1. obs 16. beginning very early in the Morning and continuing till three a Clock in the Afternoon and these were accounted the chief days of Christian supplication and humiliation and the observance of them was esteemed the most effectual means to obtain Gods blessing and favour On these days besides their joining in publick Prayers which Tertullian intimateth to be performed about the hours of nine twelve and three a considerable portion of the days was allotted for their exercising themselves in private Prayers and inward and fervent supplications humbly performed upon their knees with fasting and tears in the place of publick Assemblies with regard to what was needful either to themselves in particular or to the publick welfare of the Church or Empire Of the ordinary use of these retired but solemn supplications and devotions in the Christian Church there are as I suppose divers sufficient testimonies 7. Tertullian who in his Book De Oratione De Orat. c. 13. hath peculiar respect to their Stationary days speaketh hereof Quid amplius referunt isti qui clarius adorant nisi quod proximis obstrepant imo prodendo petitiones suas quid minus faciunt quam si in publico orent Cyp. de Orat. Dom. v. Pamel in Cyprianum And S. Cyprian requireth them who are gathered together in the Assemblies with the brethren and do celebrate divine Sacrifices with Gods Priest that they would avoid indigested and tumultuous speaking and setteth before them the example of Hannah who prayed not by loud petition sed tacite modeste intra ipsas pectoris latebras precabatur That there were such Prayers used in the Jewish Church appeareth from the example of Hannah and of the Pharisee and Publican To understand this Phrase of Tertullian concerning such Prayers in the Christian Churches is most agreeable to the literal sense of these words sine monitore quia de pectore and to zephyrus thus paraphrasing upon it We do not conceive Prayers dictated by a Priest but all the Christian Assembly as if we all conspired together to express our desires with sighs and groans out of the very seat of our minds and spirit So that he understandeth this place of that inflamed devotion kindled from a fervency of inward heat which needed not the help of the wind without to blow it up or of those active desires which received not their efficacy from the breath or voice of another but from the inward motions of the soul 8. After these are produced the Council of Laodicea Can. 18.3 Conc. Carth. c. 23. and Conc. Milev c. 12. as if they gave the original to set forms of Prayer when they only established some sanctions concerning them The Laodicean Canon enjoineth the use of these services Morning and Evening The Canon of Carthage in one part of it requireth that quascunque sibi preces aliquis describit whatsoever Prayers any one shall transcribe for himself he shall not use them till he hath conferred with the understanding brethren Now tramcribing properly here intended supposeth a form and care is taken by this Canon that no Copy for the publick use of the Church which could then be only had by transcribing should be received until it was carefully examined V. Medes Christian Sacr. Sec. 3. The other part of that Canonrequireth that at the Communion where Christs offering up himself to the Father is commemorated their Prayers should always be directed to the Father This doth not suppose that there were no forms then in use but might well be intended either to put a stop to what was then entring or to regulate what was amiss in any of their set forms especially considering that in the vast territories of the Carthaginian jurisdiction various forms of Prayer were about that time used some of which were composed by Hereticks as is evident from S. Augustin Cont. Don. l. 6. c. 25. who was a member of that Council The Canon of Milevis declareth against the use of any other forms than those established by the Council but we may as well conclude from our Act of Vniformity as from any of these Councils that it gave the first Original to forms of Prayer because they are thereby established And thus having viewed these chief objections I may well conclude that the evidence for the great antiquity of set forms remaineth inviolable 9. The argument against the lawfulness of set forms because they limit the use of gifts needeth not much consideration since it is manifest that by the will of God bounds and limits were to be set even to the use of the extraordinary gifts of Gods spirit that the Church might be edifyed 1 Cor. 14.26 27 28 30 33. Whereas now no such miraculous emanation of the Holy Ghost can be pretended nor doth the establishing a form for the publick Offices of the Church deny the liberty in due place of using other Prayers according to the practice of our and the ancient Church 10. It is further objected that forms of Prayer are disadvantageous to piety and devotion and the Non-Conformists oft plead experience as a testimony that they are the cause of much deadness in mens spirits and the hindrance of the lively exercise of Religion Here on the other hand others by experience assert the advantage of set forms to promote devotion when attended without prejudice and with a Religious design of joining in Gods worship To discern the truth in this difference it may be useful to consult the judgment of such persons as are least partial in this Case and yet are able to make a true estimate of damage or advantage and then especially to consider the evidence of reason which may be produced 11. The Leyden Professors declare concerning set forms Synopl Purior Theol. Disp 36. Sect. 33. non tantum licitas sed valde uâ—â—les esse contendimus We defend against any persons that they are not only lawful but exceedingly advantageous and this they assert not only because every Christian cannot fitly conceive new Prayers upon
every occasion but because in great Assemblies attentio auditorum per usitatas formulas non parum juvatur the attentiveness of the hearers is not a little helped forward by usual forms Consid Contr. Ang. c. 7. q. 2. The Walachrian Classis of Zealand do in like manner declare publick forms to be lawful and profitable for the helping and directing the attention of the auditors and the preserving Uniformity and that in good forms of Prayer Christians may pray with a humble sense of their wants with holy affection desire zeal faith and a Religious acting of the heart to God suitable to their own cases nobis expertis certissimum est is a thing say they most certain to us who have experienced it 12. But the surest way of tryal whereby forms of Prayer may be manifested to bring no disadvantage to the Church of themselves is from considering several arguments to that purpose as 1. because as I have shewed God himself prescribed a constant form of Prayer for the Jewish Offrings and a form of Priestly blessing and our Saviour directed the Lords Prayer as a form and presented a form of words for the administring Baptism but it must be at the least a great misapprehension and sin to think that the holy God and our blessed Saviour should command and enjoin what is of its own nature a hindrance to godliness Piety and true Religion and a disadvantage to the Church De Orat. Dom. S. Cyprian said well what Prayer can be more spiritual than that which was given to us by Christ by whom the holy Spirit himself was sent 2. Because it is generally acknowledged that the singing Psalms of Prayer or praise may be advantageously performed in a set form of words and the holy Scriptures are not the less edifying nor the less applicable to our selves because they are contained in a set form of words both in reading the Scriptures and in Prayer our hearts ought to be religiously moved towards God though in somewhat a different manner 3. Because all the ages of the Christian Church from the first Centuries have used them as an advantage to Religion and it is not at all probable that such excellently devout and judicious men as the fourth and fifth Centuries abounded with should be so stupid and dull spirited as not any of them to discern between the helps and hindrances of religious devotion in matters of most ordinary practice Wherefore though many mens minds may be most pleased and delighted with variety of expression there is no prejudice to piety from a set form further than this is caused by prejudice against such a form or by want of a Religious temper to join in it Here I shall note what Mr. Baxter observeth though he yield not so much use of forms as I plead for He saith Disp of Liturgy Prop. 10. the constant disuse of forms is apt to breed a giddiness in Religion and it may make men Hypocrites who shall delude themselves with conceits that they delight in God when it is but in these novelties and varieties of expression that they are delighted and therefore he adviseth forms to fix Christians and make them sound And the arguments in the foregoing Section do evidence the benefits of their constant use SECT III. Of the manner of composing the Prayers in our Liturgie chiefly of Responsals and short Prayers 1. Coming now to a particular consideration of that form of Prayer enjoined in this Church I shall wave such things where the force and matter of the objections is cut of by the alterations authoritatively made in the new establishment of our Liturgy and beginning with the Prayers themselves in the daily service there are two things especially to be treated of concerning their general frame and contexture The first is that the people are required to bear a part in this service not only in that they are by voice to join in the Confession and Doxology but that several Petitions are required to be expressed by the united voice of all the Assembly This is condemned by the Non-Conformists Except of Presbyter p. 4. who say that the Minister is appointed for the people in all publick services appertaining to God and that the people hereby seem to invade that sacred office the Scriptures making the Minister the mouth of the people to God in Prayer and intimating the peoples part to be only to say Amen 2. But since our Saviour condemneth the teaching or receiving for doctrines the commandments of men we may not embrace that as a Scripture doctrine where the Scripture delivereth no such thing Indeed under the law there was a special command of God that whatever legal Sacrifices were offered to him some few extraordinary cases only excepted that service was to be performed by the hand of the Priest but there is no constitution under the Gospel that spiritual Sacrifices of Prayer thanksgiving or the expression of a contrite broken heart may be offered up to God in no other way than by the mouth of a Minister though it be in a publick Assembly And what they assert is sufficiently to other mens understandings contradicted by themselves who allow the people liberty by their voices to join in singing those Psalms which contain both Prayers praises and Confessions 3. The truth is all such Prayers as have particular reference to the Consecration and Administration of the Sacraments and to the Ministerial absolution and benediction ought to be performed by the Minister alone though it be in a private place and upon a particular occasion because these things enclude the power of the Keys But as for others the rules of order and edification will direct that Prayers and Confessions which are considerably long should be expressed by one that the rest may the better understand and join in them and the authority of the Ecclesiastical office and its order and degree in the Church will require this to be performed by some in the Ministry For this we have the examples of the Scripture times to which agreeth the practice of the following ages De Eccles Dogm c. 30. and the author under S. Aug. name saith that those who are of authority in the Church tota fere Ecclesia secum congemiscente postulant precantur do put up their requests and Prayers almost all the Church joining with their sighs and groans Yet this practice doth no way disallow the peoples vocal joining in short Ejaculations or in other generally known Petitions since this may be of good use to unite their affections more firmly to quicken their minds into a greater fervency and to fix their spirits in a more diligent attending to the service they are about and more particularly to express their joining therein whereby they may both incite others and use their tongues as instruments of Gods glory 4. Indeed S. Paul speaketh of him who occupieth the room of the unlearned saying Amen at their blessing or giving of thanks
them but this as some other ways of reserving them as found to be of ill use Hesych in Lev. 8. Hesychius speaketh of a custom of burning them which custom I suppose took its original from those Commands of God whereby he enjoyned the remainder of the Jewish Passcover and of the Sacrifices of thanksgiving and some others to be burnt with fire Exod. 12.10 Lev. 7.15 16 17. The Council of Mascon directed them to be given in the Church Conc. Matisc 2. c. 6. to such Christians as kept their Fasts there on the fourth and sixth days of the week which were the old stationary days The direction in our Rubrick is ordered with as much prudence as any of these if it be not to be preserred before them all for as there is no reason to doubt but that they may be eaten so can there be no reason produced why the Communicants may not as well eat them as any other persons 3. The eating these Elements in the Church by the Communicants out of a reverent respect to the Sacrament for which they were consecrated is allowable and no way blameable Both our Articles and our Rubrick after the Communion Service do acknowledge that the sacramental Bread and Wine even in the Sacrament do remain in their proper substances which with other expressions in our Liturgy sufficiently exclude the Romish corruptions Yet since we believe this Sacrament to be an excellent Gospel Ordinance I suppose that out of respect thereunto devout Christians do generally acknowledge that even the Vessels particularly appointed for the Bread and Wine at the Communion and the Communion Table should not be used at mens ordinary meals and certainly a due respect to Gods Ordinance for which they are set apart will not allow this which was also condemned by the ancient Canons and it appears very reasonable that those Elements which were consecrated for the Sacrament may be used with at least as much reverence as the Communion Cup or Patine De Consc l. 4. c. 31. Sect. 3. And when Amesius truly asserteth that it necessarily followeth from the Religious honour of God that those things which have any respect unto Gods Worship ought to receive from us a privative honour even when they are not used to a holy use as heh instanceth in Bread and Wine left at the Communion which is to be honoured privatively that is care ought to be taken that it be not used contemptibly and sacred Phrases as sacramental words c. not to be used in sport even hence it will follow that they may be used with a relative honour that is so used as to express a reverence to those holy Ordinances to which they bear relation SECT III. Of the saving Regeneration of Infants in Baptism and the grounds upon which it may be asserted 1. THE next Office in the Book of Common Prayer is that of Baptism where that which requireth principal consideration is that every baptized Infant is declared Regenerate and thanks is returned to God after Baptism that he hath regenerated this Infant by his holy Spirit and the beginning of the Catechism declareth that the Child in Baptism was made a Member of Christ a Child of God and an Inheritor of the Kingdom of Heaven These expressions have been somewhat differently understood some applying them to a saving Regeneration of every baptized Infant others to a federal Regeneration or a Regeneration Sacramento tenus And I suppose it evident that if it can be certainly proved that every baptized Infant is savingly regenerated or if on the other side all the expressions in the Liturgy can be fairly and probably interpreted of a federal Regeneration which is generally acknowledged there can be then no doubt but all these expressions may be fitly and allowably used shall treat of both these senses because they both plead an allowance in our Church and indeed the latter doth not necessarily destroy but may well consist with the former 2. Beginning with the former I shall first shew what evidence there is that the acknowledging a saving regeneration of every Infant baptized hath been the Doctrine publickly received in this Church ever since the Reformation This is the more probable sense of that Rubrick before the Catechism in the former Book of Common Prayer and that at the end of Baptism in the present Book both which declare that Children baptized are undoubtedly saved that is as the first Book of Edw. VI. and our present Book do express it if they dye in their infancy and before they commit actual sin And our Book of Homilies declareth Hem. of Salvation of Mankind by Christ Part. 1. that Infants being baptized and dying in their infancy are by his Christs Sacrifice washed from their sins brought to Gods favour and made his children and inheritors of his Kingdom of Heaven To these I shall and what Bishop Cranmer who was a great Instrument in our Reformation and Bishop Juell a principal Defender thereof write concerning Baptism complying with the sense here expressed Bishop Cranmer saith Of the Lords Supper lib. 1. c. 12. For this cause Christ ordained Baptism in water that as surely as we see feel and touch water with our bodies so assuredly ought we to believe when we be baptized that Christ is verily present with us and that by him we be new born again spiritually and washed from our sins and graffed in the stock of Christs own body so that as the Devil hath no power against Christ so hath he none against us so long as we remain graffed in that stock Def. of Apol. Part. 2. c. 11. Sect. 3. c. Bishop Juell declareth the Doctrine of the Church of England thus We confess and have evermore taught that in the Sacrament of Baptism by the death and blood of Christ is given remission of all manner of sin and that not in half or in part or by way of imagination or by sancy but whole full and perfect of all together so that now was S. Paul saith There is no condemnation to them that be in Christ Jesus 3. But it must be here noted that by the saving regeneration of baptized Infants it is not intended that their understandings or wills are guided to an high esteem and love of God and the Christian life which the Infant state is not capable of but this regeneration is mainly relative so that being regenerated by Baptism they are no longer the Children of wrath and under the curse due to original sin but are brought into a new state to be members of the body of Christ and thereby partakers of the favour of God And though some small seeds of gracious disposition may be in Infants who are capable thereof in the same manner as they are of corruption yet that regeneration or renovation of an Infant in Baptism whereby he is received into a state of remission and Salvation is very different from the regeneration of an adult person whereby his
and holy lives in the World whereby God might be glorified and themselves qualified through the grace of God to partake of higher degrees of glory in the World to come there being good reason to judge that the Apostles Martyrs and eminent Servants of God in this life have a more excellent glory in the other World where all that enter in have perfect joy 6. Obj. 4. This position placeth a great efficacy in Order to Salvation in an outward action of man baptizing yea rather more than in the Grace of God and Predestination Since it must be supposed that many who were in a state of Salvation by their Baptism do yet finally perish and therefore also all those who assert perseverance in a state of Grace must disown this opinion of Baptismal saving regeneration Tertul. de Bapt. c. 2. Ans 1. That it is certain that some outward actions of men not as they are their actions but as they onclude the tenders of the grace of God and are his institutions or as they bear respect to the Grace and Promise of God may be greatly available to our Salvation such were the Apostles Preaching and such is the due Administration of Sacraments and he who will dispute against the efficacious vertue of these things as means of Grace must oppose also the saving benefits of the Gospel and of the institution of Christ And the advantage by this Ordinance of Baptism is that it is a performance on mans part of what the Covenant of Grace requireth concerning Infants and that it is on Gods part an Ordinance of Grace and therefore the benefits by Baptism do flow from the Grace and Promise of God and ought not to be considered in opposition thereto and even the advantage of baptized Infants dying in their Infancy is the fruit of the grace of God and Predestination Wardi Thes n. 36. 2. The Question about Perseverance is well observed by Dr. Ward to be distinct from this present subject for to persevere in the Infant-regeneration which is chiefly relative is no sufficient qualification for the acceptance of the adult in whom another kind of regeneration by inward real conversion and gracious qualifications and exercises is necessary and of whom the Question of Perseverance is in the same place declared to be understood Thes Salm. de Persever th 39. Ibidem and to the same purpose writeth Amyraldus also And whereas Infant Baptism receiveth the person to be under the Covenant of Grace it is justly asserted by Dr. Ward that even those who after Baptism live in wickedness do continue acquitted and discharged from the Original guilt of the first Covenant and that bringing destruction upon themselves under the Gospel they do perish altogether for the breach of the second Covenant or for not performing the conditions of Christianity which they undertook in Baptism which also was asserted by S. Augustine Thes n. 35. Fulgentius Prosper and the African Synods which are by him there produced SECT VI. Of the notion of visible regeneration in Baptism 1. There is another Notion of Baptismal Regeneration to be considered That Baptism doth certainly admit persons into Communion with the Church of Christ and to visible Membership with him and that every baptized person whether he be adult or Infant hath thereupon such titles belonging to him that he is to be called regenerate a Child of God a Member of Christ upon the account of his being then admitted into the Christian Society and being received by Baptism to the profession of Christianity and under the Covenant of Grace whereby he is visibly such And this opinion as it referreth to the adult doth also acknowledge that Baptism is to them a means of Grace and of Spiritual Regeneration unto Salvation when they come to it duly prepared with those gracious qualifications which are necessary to the receiving the saving benefits of Gods Covenant and also as it is well improved by their future holy exercises of life Indeed there are some men who allow no spiritual efficacy to the Ordinance of Baptism as an instrument of grace but this is an opinion so contrary to the nature of a Sacrament and to the general Doctrine of the Ancients and the Protestant Churches that it deserveth to be earnestly exploded 2. This notion as it is extended to Infants as understanding them in this sense to be regenerated in Baptism was embraced by some in our Church from King Edwards Reign and seemeth probably favoured by some expressions of Bishop Whit-gift Answ to the Appeal c. 12. and is more particularly expressed by Bishop Carlton and divers others Nor doth the entertaining this way of explication necessarily deny the saving Regeneration of all baptized Infants For though some few persons have inconsiderately uttered hard expressions against many dying baptized Infants as that multi infantes damnantur cum baptismo such words do appear at least so unadvised and ungrounded that I presume it will be ordinarily acknowledged by them who embrace this notion to be neither safe nor charitable to imitate them But most others who proceed this way though they come not so far as to embrace it as a Doctrine that all baptized Infants in the Church are in a state of Salvation yet because they know of nothing wanting towards their Salvation they conclude that it is at least very hopeful to God-ward and that the Church by the judgment of Charity must acknowledge them all in a justified estate 3. Bishop Carlton declareth himself to this purpose Vbi supraâ— That young Children baptized are delivered from Original sin we doubt not and if they dye before they come to the practice of actual sins they shall be saved and that Children baptized are put into the state of Salvation I make no doubt of it but saith he this we must believe ex judicio charitatis Which Phrase of believing by the judgment of Charity which some have thought improper is I conceive the same with those words of S. Paul 1 Cor. 13.7 Charity believeth all things that is where there is nothing that can determine us to the contrary Christian Charity requireth us to entertain the most favourable apprehension and to judge and hope the best And that Rubrick That Children baptized dying before they commit actual sins are undoubtedly saved may according to this notion be acknowledged as certainly true of Children indefinitely without denying it to be true universally And they who entertain these apprehensions do acknowledge that all baptized Infants or others are regenerated and justified Sacramento tenus or they are visibly such so far as concerneth their profession and the application of the means of grace and they may be affirmed to be such according to the usual language of the Holy Scriptures concerning Sacraments and the dispensation of the grace of God 4. And this notion as it is very true so it is made use of and manifestly allowed in our Liturgy in the office for them who are
Salvation and partly to manifest that wicked practices in such persons are both in themselves more hainous and more abominable in the sight of God because this includeth a spiritual sacriledge or a profanation of what was devoted to God by the most solemn dedication of Christian Baptism 13. Thus under the Old Testament it was no argument for neglect and security but an high expression of Gods favour to the Jews and of their deep obligations to serve and honour him and cleave unto him Jer. 31.9 when he declared himself I am a Father to Israel and Ephraim is my first born Jer. 3.14 and turn ye back sliding Children for I am married unto you And it was the aggravation of their sin and disobedience against God Is 1.2 that he had nourished and brought up Children Jer. 31.32 and they had rebelled against him and that they broke his Covenant though he was an Husband to them and that Israel and Judah who had God for their Husband Hos 2. ◠2 3 4 5 7. should play the Harlot and commit Whoredom and Adultery in departing from him and deal treacherously with him Jer. 3.20 as a Wife treacherously departeth from her Husband And under the New Testament Mat. 11.23 when Christ said of Capernaum that she was exalted to Heaven but should be brought down to Hell this both expressed Gods exceeding kindness manifested unto them and their very unanswerable behaviour together with the aggravation of their misery 1 Cor. 3.16 17. Ch. 6.15 19. that after such tenders of Salvation it should be more tolerable for Sodom than for them And the Apostolical Doctrine abundantly testifieth that to defile the Temple of God and prophane the members of Christ are practices execrably impious and destructively pernicious SECT VII Of Sureties and some other things in the Office for Baptism 1. The next thing to be considered is the use of sureties or of Godfathers and Godmothers These have been received and appointed by the Bohemian French Dutch and other Protestant Churches and that the Primitive Church had sponsors for Infants at their Baptism is evident from divers passages in S. Augustine and from the author de Hierarchia Ecclesiastica and also from Tertullian Tertul. de Bap. c. 18. speaking of the Sponsores circa parvulos in Baptismo Buxtorf telleth us De Synag Jud. c. 2. that the Jews at their Circumcision have a susceptor or compater Synops Pur. Theol. Disp 44. n. 54. and among others the Leyden Professors have esteemed that place of the Prophet Esay Is 8.2 3. to be an instance of the ancient use of such witnesses at the circumcision of their Children and that from thence this usage in the Primitive Christian Church was received Now though the use of sureties be not much opposed yet 1. Some impose a sense upon some expressions of the Liturgy as if sureties were made thereby a necessary condition without which Baptism might not be administred to Infants and 2. it is objected that they do declare and promise the belief of the Faith and the practice of Christian life in the Infants name and yet they can neither truly say that he now doth believe nor can they upon sufficient grounds engage that he ever shall believe c. 2. But 1. It is fully evident that neither the use of sureties nor their promise is made a necessary condition in our Liturgy of administring Baptism to Infants because no sureties are required at the administration of private Baptism where our batpismal Office declareth the Child to be lawfully and sufficiently baptized And though it be directed as expedient that if the Child which was privately baptized do live it should be afterward brought into the Church with sureties yet at that time before any notice is taken of the sureties the Priviledges of Baptism are declared to belong to that Infant that he is by the Laver of Regeneration in Baptism received into the number of the Children of God and Heirs of everlasting life Wherefore these words in the form for publick Baptism of Infants This Infant must also faithfully for his part promise by you who are his sureties do only evidence that this which is in it self a thing expedient must be practised according to the Order and Constitution of the Church which is grounded upon profitable and useful considerations for the better assuring the Christian education of the baptized Infant 3. The Baptismal Interrogatories which are next objected are both of greater antiquity and of allowable and profitable use That Interrogatories were used in Baptism from the very time of the Apostles and that S. Peter's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 3.21 doth allude thereto hath been observed by very learned men with much probability Cyp. Epist 70. 76. In S. Cyprians time the particular Forms of Interrogation in Baptism were so honourably esteemed that they were inviolably observed without alteration even by those Hereticks and Schismaticks who then separated from the Church although their retaining them Tertul. de Pudic. c. 9. de Bapt. c. 6 Ad Mart. c. 3. de spect c. 4. de Cor. Mil. c. 3. encluded what was prejudicial to the designs of their Schism Tertullian also expresseth the custom of using Interrogatories concerning the Creed and profession of the Christian Faith and also concerning the renouncing the Devil and undertaking the Christian warfare and in divers places sufficiently signifieth the set Forms of Interrogations and Answers In the Greek Church Const Apost l. 7. c. 42. as the Author of the Constitutions hath expressed it the person to be baptized being asked if he did renounce the Devil and ingage himself to the warfare of Christ and believe he answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I renounce the Devil c. I ingage under the Banner of Christ and believe Euseb Hist Eccl. l. 7. c. 8. And the fixed use of certain Interrogatories and Answer is mentioned by Dionysius Alexandrinus as being observed in Baptism before his time 4. The use of Interrogatories at the Baptism of Infants to be answered by others in their names was encluded as part of this ancient Ecclesiastical practice as may be collected from the place above-mentioned from Tertullian speaking of the Sponsors of little Children in Baptism Augustin Ep. 23. but the same is more fully expressed by S. Augustine who declareth his approbation of the usefulness of the answers made to these Interrogatories in the behalf of Children and undertaketh to give an account how they must be understood and calleth this an useful Custom which both intimateth it to be of ordinary practice and to have been of long continuance The Author of the Ecclesiastical Hierarchy expresseth the Sponsor for the Child to declare in his name De Hier. Eccl. c. 7. ad fin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Child doth renounce and engage and Isidorus Hispalensis noteth that little ones who cannot
speak or declare they believe are baptized alio protestante with another persons making the profession on their behalf and this usage hath been also embraced by divers Protestant Churches Rat. Discip c. 3. Sect. 2. herein following the Bohemian which was the first reformed 5. That the true intent and benefit hereof may be understood we must consider 1. That every person baptized thereby undertaketh to renounce the Devil to embrace the Christian Faith and to become the Servant of God and Disciple of Jesus Christ This is evident from that Command of Christ mat 28.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make them Disciples by baptizing them and from the form of of Baptism in or into the name of the Father the Son and the Holy Ghost and from such expressions as these concerning them who have undertaken Baptism That they are dead unto sin so as that they should not live any longer therein that they are baptized into Christ and into the likeness of his death and that they have put on Christ 2. That Infants are capable of being engaged to God and may stand obliged to believe in God and serve him and to reject the ways of sin and wickedness This is manifest from the Circumcision of Children under the Law and from their little ones entring into Covenant with God Deut. 29.11 12 c. and is encluded in the Baptism of Infants which is a dedicating them unto God and layeth an obligation upon them to entertain and persevere in the Christian Life and Faith whether they have any Sureties or no and he that owneth not this obligation from his Baptism doth go far toward the renouncing of Christianity 3. That when the Sureties answer in the Childs name I believe I renounce c. this is a more solemn representation or declaration of what the Child undertaken by his Baptism and hereby as the Master of the sentences determineth Sent. l. 4. Dist 6. g. parvulus hac sponsione tenebitur non sponsor the Child and not the surety standeth bound by this engagement only the Surety is obliged to be careful of admonishing him This explicite Declaration of what the baptized Infant undertaketh is fitly used in Baptism conformably to Antiquity because it tendeth to express clearly a considerable part of the design and end of Christian Baptism and to put all other baptized persons in mind of their engagement that they may live answerably thereto And the matter of this baptismal vow being expressed in the publick Congregation in the Childs name where all who are present may bear witness thereto may be a considerable argument to be urged upon him when he cometh to Age to induce him to the greater diligence in the Christian life And these words of the Sureties I believe c. are not directly words of promise of what they undertake shall be performed but words expressing contract and engagement in the baptismal vow and declaring in what profession and practice this Infant by his Baptism standeth obliged to live and die 6. There is a further advantage by the the use of sureties in that they are as is expressed in the exhortation to them to see that the Child be taught what a solemn vow promise and profession he made in Baptism that he be vertuously brought up And that he be instructed in those points of Christianity which a Christian ought to know and believe to his Souls health and to call upon him to hear Sermons All this which is in our Church required may well be performed by the Surety and imposeth no heavy burden upon him and besides the Parents care which may hereby be quickned it may be of great advantage to the Religious life of the Child The ancient Church either did require more than this from the Sureties Tert. de bapt c. 18. Dionys ubi supra De Cons Dist 4. Vos ante omnia touching their particular ordinary care of the Childs Education or else their sense was over-severely expressed by several particular Writers as Tertullian the Author de Ecclesiastica Hierarchia and some others 7. Having thus far discoursed of the use of Sureties and the intent of the Interrogatories referring to the baptismal engagement it may be further observed that when they are asked Wilt thou be baptized into this Faith and they answer in the Childs name That is my desire the plain meaning thereof is to express that the intent of the Childs being present is to receive Baptism which upon its account and in its right and name they desire for it And when in the Catechism there are these Questions and Answers Q. What is required of persons to be baptized A. Repentance whereby they forsake sin and Faith whereby they stedfastly believe the promises of God made to them in that Sacrament Q. Why then are Infants baptized when by reason of their tender age they cannot perform them A. Because they promise them both by their Sureties which promise when they come to age themselves are bound to perform the sense of the former answer is that he who cometh to Christian Baptism is not left at liberty to lead a loose life but he ought to practise faith and repentance as a previous qualification unto Baptism in the adult and as a consequent duty upon Baptism both in them who are baptized in their Infancy and at riper years And the sense of the latter Question and Answer is That though Infants be not capable of the particular acts of faith and repentance in their present state yet by those expressions of contract whereby their Sureties in their name only declare what their Baptism obligeth them unto it is manifested that they do undertake faith and repentance as much as is possible for the infant state and do stand engaged from their Baptism more particularly to act Faith and Repentance when they come to Age. 8. Another expression in the baptismal Office hath been misunderstood viz. Who by the Baptism of thy wel-beloved Son Jesus Christ didst sanctifie water to the mystical washing away of sin Now we may well say that water is sanctified for Baptism when by divine authority water is selected from all other things and determined to be the proper matter or outward Element of Baptism and that is sanctified which is set apart or determined to such a sacred use to which other common things are not admitted And Christs Commission to his Disciples to baptize all Nations in the name of the Father and the Son and the Holy Ghost is an Authoritative determination of the form of Baptism or the Sacramental words and of the extent of its use And both from thence and from our Saviours passion doth it receive an efficacious vertue But water was the matter of Christian Baptism for the remission of sins and admission into the number of Christs Disciples before either that Commission or our Saviours Passion And as water was appointed for the Disciples of John by Gods commanding him to baptize with Water so that
doth also add to the honour of that holy estate and therefore it may well be mentioned as a further excellency of that holy relation that God hath consecrated it to such an excellent mystery that in it is signified and repented the spiritual Marriage and Vnity between Christ and his Church SECT IX Of the Communion of the sick and the Office for Burial 1. The Communion of the sick is very allowable because the dying state may need the best supports of Christian Faith the highest encouragements of Divine Grace and the chief means to strengthen hope all which is encluded in this Ordinance of the Lords Supper it being a pledge and assurance yea a tender from Christ of mercy and forgiveness to them who truly repent and believe And though the celebrating this holy Communion in private places Conc. Laod. c. 58. standeth condemned in ordinary cases by the ancient Canons Conc. Nic. c. 13. yet in this extraordinary Case sick or dying persons were ordinarily allowed to receive it and the Council of Nice doth well approve of the sick persons desire thereof And though it be sufficiently proved by Albaspinus that the Viaticum frequently given to dying Penitents did not always enclude the Eucharist yet it is manifest that they did frequently partake thereof 4. Conc. Carth. c. 76 78. as is expressed not only in the Canons of the fourth Council of Carthage but in the more ancient testimony of Dionysius Alexandrinus Eus Hist Eccles l. 6. c. 36. 2. Divers Protestant Churches besides our own Rat. Disc c. 3. have retained the use thereof and amongst them the Bohaemian Syn. Petric Sect. 5. the Polonian with the consent of the Ministry of the three several Confessions Form Visit Aegr in Bucer and that of Strasburgh as it was in Bucers time And though this was not practised at Geneva Calv. de quibusd Ritib Aug. 12. 1561. Calv. Oleviano Cal. Dec. 1563. yet Calvin did in several places and even towards the end of his life testifie his allowance thereof and also that there were divers weighty causes which constrained him to judge that it ought not to be denied 3. But against this it is objected that some persons who have led vitious lives may earnestly desire the Communion in their sickness and yet not be truly penitent for their sins and therefore cannot worthily partake of those holy Mysteries To which I answer that even in this Case Christian Charity must encline to the more favourable part and since man hath no certain evidences to judge of sincere repentance the infallible discerning thereof must be reserved to the judgment of God And if this person hath lived vainly and exorbitantly the Minister may acquaint him with the nature if need be of true Faith and Repentance and the necessity thereof both to a dying Man and to a Communicant and if he appear so far as is in him desirous to practise and exercise those Christian Graces and to obtain the help of Jesus Christ and his Grace to deny him this Sacrament would be to deny him a testimony in Gods name that he will upon these conditions bestow grace and remission of sins and to shut up the means of Grace and remission from a Sinner who seeketh after it and certainly it cannot agree with the Ministers Office to reject those persons who in a dying state declare they would come to Christ And in the strict times of Primitive Discipline he was thought worthy to be deposed from his Ministry who either rejected or did not receive any Sinner upon his return and a peculiar Charity towards dying persons was expressed in divers ancient Canons 4. In the Office for Burial several expressions are misliked as being thought unmeet to be spoken of every person dying in the Churches Communion Where a first expression to be considered is That Almighty God of his great mercy hath taken to himself the Soul of the person departed When yet we cannot assert that every person dying in our Communion is eternally saved Ans Besides what may be said of the judgment of Charity the wise man telleth us Eccl. 12.7 that the Spirits of dying men return to God who gave them that is to be disposed of according to his righteousness and our Church in this place acknowledgeth the mercy of God through the grace of Christ who now hath the Keys of Hell and Death that dying persons do not forthwith go into the power of the Devil who had the power of Death Heb. 2.14 but do immediately go into the hands of the great God and our Saviour Jesus Christ to be disposed of by him according to the promises and conditions of the Gospel Covenant This is that which all Christians must acknowledge to flow from the great mercy of God towards man and that this is the sense intended in this place I am induced to believe because in the ancient Offices of Burial they magnified the Divine Power whereby the unjust and tyrannous power of the Devil was overcome and our Lord receiveth us Dioniss de Eccles Hier. c. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto his peculiar and most righteous judgment Yet even this sense doth express a general and firm confidence of the future happy state of all them who heartily embrace the Christian Faith and life as being consequent upon the gracious mediation and Soveraign Dominion of Jesus our Saviour 5. And whereas this Office calleth the deceased person Our Brother and Our dear Brother these Phrases may undoubtedly be applyed to every person who professing Christianity dyeth in the Churches Communion And that extensive sense of those words is sufficiently warranted by the use thereof in Scripture when it commands us to love our Brother not to put a stumbling block before our Brother not to defraud our Brother 1. Thes 4.6 to forgive our Brother Mat. 18.34 and when it speaketh of the Brother that walketh disorderly 2. Thes 3.6 and of admonishing him as a Brother v. 14. and of thy Brother trespassing against thee and if he hear thee thou hast gained thy Brother Chrys in Heb. 11. Hom. 25. Mat. 18.15 and if any man that is called a Brother be a Fornicator 1. Cor. 5.11 from which place S. Chrysostom observeth that every Christian man baptized by the laver of regeneration is there called a Brother Tertullian in a general sense as they are men alloweth even the Heathen to be accounted Brethren Apol. c. 39. though they be Mali fratres evil Brethren but in a more special sense he so esteemeth of all Christians Praep. Evang l. 1. c. 4. who acknowledge one God the Father and much to the same purpose writeth Eusebius Cyr. Hier. Praef. And Cyril telleth all those who gave up their names to Christianity that they become the Sons and Daughters of one Mother V. Albasp Obs l. 1. c. 19. So that this manner of expression in this Office is the same which the Scriptures and
because it could not consist with their owning the Law of Moses and is not mentioned either in the Scriptures or in Josephus But considering how little Josephus wrote that hath any kind of relation to the Samaritan worship and that our Saviour chargeth them with a miscarriage about the object of their worship Joh. 4.22 Ye worship saith he ye know not what considering also that the worshippers at Bethel by whom the Samaritans were instructed did before their Captivity worship God there by an Image and that the Assyrians Syrians and others Neighbouring upon the Samaritans as Bochartus sheweth Bochart ibidem did chuse the form of a Dove to be the Image and resemblance of God there is no just reason to question the evidence of the Jewish Writers concerning the Samaritans 4. It hath been also objected against all Ecclesiastical Constitutions that the Apostle blamed the Colossians Col. 2.20 21. Why as though living in the World are ye subject unto Ordinances such as he mentioneth in the next verse Touch not or eat not tast not handle not Ans This place concerneth not prudential Rules of order Davenant Zanch. In Loc. but it blameth the Colossians that they should suffer their minds to be deluded Whitak Cont. 4. Qu. 7. c. 3. and their practices to be enshared and perverted by false positions delivered as Doctrines and this is observed to be the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 20. and these things were called the Commandments and Doctrines of men v. 22. and will-worship v. 23 because they were delivered as proper divine Commandments And that this was the cause of the Apostles reproving the Colossians may be further manifest because the Apostles themselves upon a prudential and Christian account enjoined the Gentiles to forbear some sorts of meal the observing of which Apostolical Constitution which did not doctrinally declare those things themselves to be unclean was in no wise condemned by S. Paul writing to his Colossians 5. That place of S. James Jam. 4.12 There is one Lawgiver who is able to save and to destroy doth appropriate to God the Authority of establishing and executing such Laws the obeying or disobeying which is the sure way to eternal life or destruction because they are his Laws but this Scripture having no peculiar respect to the worship of God in publick Assemblies doth no more condemn Ecclesiastical Constitutions of Creder in the Church than either the civil sanctions of secular Governours or the Domestick commands of Parents or Masters Inst l. 4. c. 10. Sect. 7 30. And even Calvin with some respect to this place of St. James aserteth in his Institutions that in the great matters of Christianity there is unicus vitae magister one only who is to rule and command our life but in externa Disciplina Ceremoniis in matters external concerning Discipline and Ceremonies he hath not thought sit to prescribe every particular thing but hath left us to be guided by general rules 6. I know that some who urge this place of S. James would thence conclude that none besides God have any power or Authority by their commands to himâ—â—â—â— Consciences of men Now though this TExe speaketh nothing expresly of Conscience or its obligation I shall concerning that matter add that Ecclesiastical Constitutions do no otherwise bind the Consciences of men so far as concerneth the nature of the obligation than the commands of Magistrates Parents and Masters do though they have ordinarily the stronger motives with direct respect to the Peace and Order of the Church and the edification of its Members And it must be acknowledged that no humane Authority can bind the â—â—â—ing power of Conscience so that it is 〈…〉 that a duty which is whereby â—â—â—â—â—â—ded without having liberty 〈…〉 of its lawfulness and this is â—â—â—ifâ—â—tly the sense of several 〈…〉 Writers when they say that Goâ—â—â—â—ly hath power to bind the Conscience But that humane Laws and commands do secondarily and consequentially bind the Conscience to take care of practising what is lawfully commanded is that which can 〈◊〉 be denyed It would certainly sound harshto a Christian Ear if any shall assert that a Child is not bound in Conscience to do any particular lawful thing which his Father commandeth him it being all one to assert that it is not his duty and that he is not bound in Conscience to do it But if he be bound in Conscience to do that upon his Fathers command which he was not bound to undertake without that command it must needs be his command which layeth that obligation upon Conscience secondarily and consequentially or with a respect unto Gods general command of obedience 7. In this sense it is not unusual with Protestant Writers beyond the Seas as well as with divers of our own Nation as particularly Bishop Saunderson de Obligatione Conscientiae Duct Dubit l. 3. c. 1. rule 1.5 Ch. 4. rule 5. and Bishop Taylor very largely in his Ductor Dubitantium to assert that the injunctions of our Superiours bind the Conscience Vrsin in his Explicatio Catechetica asserteth the Constitution of the Magistrate to bind the Conscience that is saith he by reason of the command of the Magistrate Ex. Cat. qu. 96. it becometh necessary to be performed and cannot be neglected without the offence of God though it be no case of scandal In praec 2. de Cultu Dei And in his Loci Theologici he to the same purpose declareth edicta Magistratûs obligant conscientias and absque scandalo obligatur conscientia ad harum legum observationem To the same purpose may Paraeus be produced Alsted Theol. Cas c. 2. Reg. 2. And Alsted very well noteth that humane laws mediately or under God do bind the Conscience even as an Oath Vow or promise made by a mans sely doth 8. I shall not insist upon that objection from Heb. 3.5 6. which expresseth the faithfulness of Christ to be more glorious than the faithfulness of Moses from whence it hath been with more manifest violence than strength of argument concluded that under the Gospel which is perfectly and compleatly delivered by Christ there is no place left for any prudential Constitutions which were say they wholly excluded under the Mosaical law But I suppose I have beyond all contradiction evinced that under the Mosaical Law there were divers things appointed by Ecclesiastical Authority And that Moses's faithfulness consisted in delivering the Law as he received it and not in the compleatness of enjoining every particular circumstance in the Church will appear evident because otherwise he could not be accounted as faithful with respect to their Synagogue worship as to their Temple worship And it may be further noted that the numerous divine commands about matters external referring to the Temple worship V. Sanders de Obl. Cons prael 6. Sect. 30. which was the Law of Commandments contained in Ordinances was no part of the
priviledge but of the bondage of the Jewish church in which the Gospel Church was not designed to be conformable thereto 9. What is usually produced upon this subject from the fourteenth Chapter to the Romans will fall more directly under consideration in the following Chapter where I design to give a particular account of the true sense thereof 10. But what hath been here said can be no pretence of excuse for the Rites of the Romish Church where besides their unreasonable and burdensom number divers of them are evil in their nature many of them being Sacramental and designed to be operative of Grace and spiritual help and others being opposite to plain duties of Religion such are the making images of the Trinity and of the Saints for adoration the suppressing the Cup to the Laity a Rite of Christs appointment in the Eucharist the adoration of the Sacrament as transubstantiated and divers others being manifestly superstitious as might be evidenced in their various consecrations as they account them of Bells Candles Water Salt Chrysm c. Processions and such like CHAP. II. Of external Rites and Constitutions as significant enjoined scrupled or having been abused SECT I. Of external Rites as significant 1. Com. Pray of Ceremonies OUR Liturgy declareth the Ceremonies retained in our Church to serve to a decent order and godly Discipline and to be such as are apt to stir up the dull mind of man to the remembrance of his duty to God by some notable and special signification whereby he might be edified Thus kneeling at the Communion is designed to express Humility and Reverence the Cross at Baptism to be a memorative taken of engagement to the Christian Life and the Ministerial Habit to be a testimony of peculiar respect and honour to the worship and service of God And if any from the White Linen take occasion to meditate and think of the purity of Divine Worship and the Christian Life and that as White Linen is changed from its natural greenness and moisture to become useful and comely through much industry washing and the influence of the Sun so the corrupt state of fallen man may become renued unto holiness by the power of divine Grace and serious Christian diligence such considerations as this though not commanded in this Church may well be approved and defended 2. T. C. Repl. p. 136. Linc. Apol. 1605. Alt. Damasc c. 9. p. 522. Mr. Baxt. Disp of Cerem c. 2. Excep of Presb. p. 9. But such external instituted signs which by their signification do either teach any duty or excite to the performance thereof have been generally decryed with some earnestness by the Non-Conformists under the name of Mystical teaching signs sometimes as Jewish Rites and sometimes as new Sacraments Whereas it seemeth very strange that an useful significancy or its conducibleness to promote good should become a crime Surely it is altogether as reasonable that such an Ornament of the body which might otherwise be approved should become utterly intollerable if it be of any advantage for warmth or health as that any appointment for order and decency in matters of Religion should be thought altogether insufferable because of its tendency towards edification or any spiritual benefit Wherefore 3. Consider 1. That the denying all lawfulness of using any external thing not commanded of God as a sign either to help our understandings or excite our affections doth very much tend to the prejudice of Religion and Christianity For this would condemn the use of Parables and Similitudes which our Saviour following the Custom of the Jewish Teachers did frequently express And this would condemn a very useful part of Christian meditation as if he who looketh upon the Earth no otherwise than the Beast doth might be well approved of while he who fixing his eyes thereupon considereth that he was taken out of the Earth and must return thither and thence entreth upon in humble thoughtfulness of his own frailty must be condemned or as if it was a heinous thing for a Christian when he looketh up to Heaven immediately to entertain thoughts thereupon of Christs being ascended thither and how much he is obliged that his affections and conversation should be above 4. Cons 2. The lawful use of some other visible signs besies gestures is necessarily allowed in the right exercise of Christianity I suppose none will condemn our kneeling at Prayer though it be primarily designed to testifie our lowlyness reverence and humility and to owne and acknowledge the Soveraignty and Majesty of God or standing to hear thereby to express or excite Christian attention the lifting up the hands or eyes in Prayer out of true devotion is not therefore blameable because it is a sign of a stedsast hope and confidence in God and of expectation from him nor may the Publican's smiting his hand upon his breast be thought the worse of because it encluded a pathetick and affectionate acknowledgment of his unfeigned humiliation and sorrow for sin Act. 21.40 Ch. 26.1 We often read of the Apostle beckning with his hand to move his Aditors to attention and I suppose few will be so bold as to censure the Custom of the Primitive Christians Tertul. Apol. c. 30. who prayed as Tertullian declareth manibus expansis quia innocuis capite nuclo quia non erubescimus and who frequently stretched out their hands in Prayer composing themselves thereby to a suitableness to Châ—â—â— dying on the Cross Tertul. de Grat. c. 13. Dominica passionâ—â—◠〈◊〉 and having in that posture an 〈◊〉 inteaâ—uess of mind upon our Saviourâ— Passion when his hands were stretched out But dare any undertake to blame that woman whom our Saviour commanded and approved who kissed the feet of our Lord and anointed them with Ointment Luk. 7 38.-50 and who washed them with her tears and wiped them with the hair of her head as a testimony of religious reverence honour and vehement love to the Son of God by whom she obtained remission of sins or to condemn her who to a like purpose poured that Ointment of spikenard upon his head concerning which he declared that wherever the Gospel should be preached throughout the whole World that which she had done should be spoken of for a memorial of her Mar. 14.3 9. Wherefore outward voluntary actions designed to signifie some Religiouis thing ought not universally to be disclaimed And it will concern them who condemn external Rites meerly upon account of their signification which might otherwise be admitted to consider how they can allow according to this opinion the use of proper and expressive words in the service of God to be preferred before nonsense and impertinencies since words are properly signs of things as S. Aug. and Rabanus have noted Aug. de Doctr. Christ l. 3. c. 1 2 3. Rab. Maur. de Inst Cler. l 3. c. 8. c. and the particular words appropriated to all parts of Divine worship are not enjoined by God himself
are quite of a different nature from the Case and Question to which they are applyed It is acknowledged that for any persons purposely to design to model the Christian worship according to the Rites of Pagan and idolatrous original and use which would be to run parallel with what is aimed at in this objection is certainly wicked and intollerable But since the intent of the present enquiry concerneth ancient Christian Rites used by us and abused in the Romish degeneracy it would be nearer to our state to enquire Whether ever God gave any command that his Church should relinquish whatsoever even the Pagans imitated abused or prophaned as Belshazzer profaned the Temple Vessels many of which were only voluntarily dedicated 2 Chron. 15.18 Nazianz. Or. 3. Sozom. l. 5. c. 15. and Julian appointed among the Gentiles a resemblance of the order of the publick Christian service and many things especially in the Grecian Idolatry have been proved a kind of apish imitation of some things in the Jewish worship Delph Phaenic. cap. 11. Yet since the Papists are not Pagans but Christians of a corrupt profession that the Case of the Jews may fully answer ours it must be thus stated Whether the things laudably used in the service of God in the ancient times of the Jewish Church which were not directly instituted of God as their rules for the ordering their Synagogue worship and Officers ought to be rejected in the reformation of Hezekiah or Josiah so far as these things were received or imitated in the corrupt worship of the ten Tribes and this is that which I presume no man will have the confidence to assert And as it is manifest that the ten Tribes did in their worship designedly imitate many things in the Jewish Temple worship Amos. 4.4 5. Ch. 5.21 22 23. so they retaining among them the Sons of the Prophets it is not to be doubted but they reserved an imitation of the Jewish Synagogue worship or Weekly Assemblies 9. But it is time to consider the particular things actions or gestures appointed in our service Gestures are so necessary as inseparable attendants to the body that there is no reason to place expedient gestures among the number of Ceremonies yet because kneeling at the Lords Supper is especially so esteemed and thereupon by some opposed it will be requisite to express somewhat concerning gestures as well as other Rites and to manifest how little reason there is for the Censures passed upon these particular Rites by divers at home and some few persons abroad who for the most part proceeded upon some misinformation or misunderstanding of our affairs CHAP. III. Of devout and becoming gestures in the service of God SECT I. Of the Gesture at Prayer praise and Christian profession of Faith 1. THat a reverent behaviour is a duty in our approaches to God in Prayer and other religious exercises is ordinarily acknowledged but by many too much neglected And as the most devout and humble gestures were ordinarily used in Prayer under the Old Testament so under the new our Saviour himself prayed upon his knees Luk. 22.41 and so did S. Paul with the Disciples both of Ephesus and Tyre Act. 20.36 Ch. 21.5 And though the Primitive Church upon the Lords days and from Easter to Whitsunday prayed standing manifesting thereby their abundant joy and hope by Christs Resurrection yet kneeling was esteemed their ordinary gesture of Prayer Euseb Ec. Hist l. 5. c. 5. whence Eusebius declaring the admirable effect of the Prayers of the Christian Legion called the thundring Legion in the Army of Aurelius saith that they kneeled down upon the ground 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the ordinary custom the Christians used in Prayer Ad Scapul c. 4. upon which account Tertullian calleth their Prayers Geniculationes or their falling on their knees and from hence divers Christians contracted upon their knees an hard brawniness like that of the Camels as S. Hierome relateth concerning S. James and S. Gregory Greg. in Evang Hom. 38. concerning Tarsilla his Fathers Sister And that the great and good Emperour Constantine did in his Closet four times every day put up his Prayers to God upon his knees De Vita Const l. 4. c. 21. is expressed by Eusebius and these things are the more worthy our imitation because it needeth no other proof but common experience that where there is a neglect of external reverence in the service of God it tendeth to abate the inward fear of God and the devoutness of Religion and therefore Kneeling at Prayer which is enjoined with us is very useful 2. The injunction of this gesture in Prayer was esteemed so warrantable by Calvin that he declareth it to be such an humane Constitution as is grounded on the word of God and to be so humane Inst l. 4. c. 10. Sect. 30. that it is also divine being a part of that decency the Apostles commended But no more need be added in so plain a Case only it may be here observed that the expediency of kneeling at the absolution at the commandments and the receiving imposition of hands is hence also manifested because besides what may be said from the proper subject matter of each of them to every Commandment in our Liturgy is adjoined an humble Petition for pardon and grace the absolution is intended to enclude a concomitant Prayer as may be collected from the Rubrick following the absolution in the Morning Service and the imposition of hands encludeth a benedictory supplication 3. Standing to praise and give glory to God is sometimes enjoined in our Liturgy Now this duty of giving glory to God is sometimes performed in a way of humiliation and Confession under a sense of the glorious Soveraignty majesty and justice of God in which respect the gesture of kneeling or falling down is suitable thereto being practised Rev. 4.10 11. And frequently in the Christian Assemblies the giving glory to God is performed in magnifying the Glorious Trinity in a way of joy praise and thankfulness and with reference to the grace and mercy of God and to this end the gesture of standing up hath been thought proper to be practised and enjoined both under the Old and the New Testament The Levites were appointed by David to stand every Morning to thank and praise the Lord and also at even 2 Chr. 23.30 the Jews were commanded by the Levites to stand up and praise the Lord. Neh. 9.5 and in S. Johns Vision of the encrease of the Christian Church to so great a multitude which no man could number of all Nations Kindreds and people he saw them standing before the Throne and the Lamb and saying Salvation to our God which sitteth upon the Throne and to the Lamb. Rev. 7.9 10. In the former times of the Christian Church when the Psalms were sung by all the Assembly they ordinarily performed this service in a standing posture as Amalarius declareth Dum cantamus Psalmos
Christ to the narrow limits of some parts of Africa saying Dost thou call thy self a Christian that thou mayst envy the glory of Christ cujus signum in fronte te portare asseris whose sign thou clarest thy self to bear in thy forehead he thereby sheweth that this sign was accounted to include an engagement or admonition to promote and advance the honour of Christ And that it might be a more plain Memorial of the Christian faith and duty when it was used to the Catechumens Confes l. 1. c. 11. De pec Mer. Remis l. 2. c. 26. Aug. de Symb. l. 2. c 1. some distant time before their Baptism of which S. Austin maketh frequent mention the abrenunciation and profession of faith were then joyned therewith as appeareth from S. Aug. de symbolo ad Catechum the like unto which appeareth in our office of private Baptism and when it was used at the time of the administration of Baptism it immediately followed upon the persons professing to undertake the Christian life Dionys de Hier. Eccl. c. 2. as is expressed by the Author De Hierarchia Ecclesiastica And some dark intimation of this Primitive use of this sign may be discerned remaining in the corruptions of the Papacy but the more clear expression thereof is exhibited in our reformation 7. This sign used in our Church upon any person in the office of Baptism is declared to be in token that hereafter he shall not be ashamed to confess the faith of Christ Crucified and manfully to fight under his Banner against sin the World and the Devil c. Which words speak this sign to be a token by way of remembrance of his duty to the person baptized and a testimony of engagement upon him and expectation concerning him from the Church Which sense of these words is made more manifest by the Canon Can. 30. which declareth that it is apparent in the Communion Book that the infant baptized is by vertue of Baptism before it be signed with the sign of the Cross received into the Congregation of Christs stock as a perfect member thereof and not by any power ascribed unto the sign of the Cross and it after addeth that this Church accounteth this sign a lawful outward Ceremony and honourable badg whereby the infant is dedicated to the service of him that died upon the Cross Now dedicating a person being an engaging or setting him apart unto God and it being evident from the Canon that this dedicating is wholly distinct from the baptismal dedication to be a Member of Christs Church we must hereby understand the Church to engage this Member upon her account to the service of Christ in like manner as when any Father shall give himself to the Lord as the Macedonians did 2 Cor. 8.5 and with diligent care shall warn and charge his Children to yield and devote themselves to God this is properly called his dedicating himself and his to the service of God And this sense is yet more evident from the office of Baptism where the Minister baptizing acting in the name of God saith in the singular number N. I baptize c. but saith in the plural number We receive this Child and do sign him c. acting herein in the name of the Rulers and other Members of the Catholick Church in Communion with us the whole body desiring and seeking the good of every member So that hereby there is as great an obligation laid upon this person baptized as the members of Christs body and the power of his Church can lay upon him by their relation to him interest in him and authority over him 8. Defence of three Cerem Par. Ch. 2. Sec. 7. With much agreeableness to this sense Bishop Morton declared that the Child is dedicated to God by consecration in Baptism which is a Sacrament of Grace but the dedication which is fignified by the sign of the Cross is not by any proper consecration to God or tender of grace received from God by such a sign made but is a declarative token of duty which afterwards the person baptized ought to perform concerning his constant and visible profession of the Christian Faith Bishop Fern saith Consider of Concernment Gh. 7. n. 7. Eccles Polit l. 5. Sec. 65. it signifieth the duty of the baptized and is to mind him of it and Mr. Hooker termeth it an admonition to glory in the service of Christ and a memorial of duty and a bar or prevention to keep from Apostacy 9. Now besides the Sacraments themselves it is very useful and needful to admit other means of memorial and solemn charge to engage men to the faithful service of God who are too prone to be negligent therein Though all Abrahams Family were circumcised God had a special favour for Abraham because he would command his Children and Houshold after him Gen. 18.18 19. and they would keep the way of the Lord. And though in Joshua's time the Israelites were circumcised Josh 24.22.27 and kept the Passover and had their Sacrifices and publick general Assemblies before the Tabernacle yet Joshua did further solemnly engage them to God and set up a stone as a witness thereof And when S. Paul mentioned the good profession which Timothy made before many witnesses 1 Tim. 6.12 13. he thought fit to add a solemn charge unto Timothy in the sight of God and Jesus Christ which requireth him to answer that profession Wherefore since such a charge is in it self very useful if as members we have that due value we ought to have for the body of Christs Church that engagement charge or expectation which hath a concurrent force and influence both from the Rulers and from multitudes of other members of that body must be thought the most solemn and weighty of all other 10. That in so considerable a Case some significant rite is very expedient to add to the solemnity thereof is sufficiently proved by the common wisdom of Mankind when they commit to others any great charge and by the prudence of the ancient Church in this very particular And this rite of the sign of the Cross is upon many accounts very proper for this purpose because it is apt to suggest to our minds the remembrance of the name of Christ which was anciently signified by chi the first letter of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the old form of which letter was this †as appeareth from an ancient Inscription proâ—â—ced by Scaliger and of the Passion of our blessed Saviour upon the Cross Scalig. Animad in Euseh p. 110 120. and of the nature of Christianity in taking up his Cross and also because it was a sign to this end honourably used by the Primitive Christians And our Church hath taken abundant care to prevent all superstitiousness in the use hereof both by appointing it after the person is baptized and received as both the Office of Baptism and the Canon expresseth and by the
Cens c. 11. And Bucer in his Censura declareth it to be an ancient and simplex ritus apure or innocent Rite and that he judgeth the use thereof to be neither indecent nor unprofitable 17. I know there are some who think their own apprehensions so much above all others that they are no otherwise moved by testimonies which are produced against them than to express their censures Altar Damasc c. 10. p. 830. and sometimes their contempt o◠the most worthy Writers and on this manner doth Didoclavius deal with the testimony of Bucer which I now produced saith he it is frigida diluta censura nec satis expendisse videtur it was his dull and weak judgment about this matter and he did not seem to have considered what he wrote But let not such think that their authority is of any value to be put in the balance against the Primitive Church and so many reformed Churches and Writers and therefore as there being no just cause from the consideration of this rite it self and the use thereof to condemn it the censure of such persons is unjust and uncharitable and the dislike of others who are more modest in their opposition is also groundless SECT III. Of laying on hands in Confirmation THis Imposition of hands is the more opposed Didocl Altar Damasc c. 5. p. 359. Except of Presbyt p. 29. because of those Declarative words in the Prayer used at Confirmation Vpon whom after the example of the holy Apostles we have now laid our hands to certifie them by this sign of thy favour and gracious goodness to them The Non Conformists here will neither allow that the Apostles practice should be accounted any example for laying on hands in Confirmation nor that this sign may be used to certifie Gods grace and favour which seemeth say they to speak it a Sacrament 2. Wherefore we are first to consider what Warrant this imposition of hands in Confirmation may claim from the practice of the Apostles We read Act. 8.15 17 18. that after Philip had baptized at Samaria by the Apostles prayer accompanied with imposition of hands they received the Holy Ghost and the same is related concerning the Disciples at Ephesus Act. 19.6 Here we have an Apostolical practice evident that they imposed hands and prayed and thereupon the Holy Ghost was received It is indeed acknowledged that in those instances there was a visible and miraculous testimony of the presence of the Holy Spirit by speaking with Tongues c. but the chief blessing of Gods Spirit consisteth in the inward Graces of the Spirit which were not peculiar to that time and that the obtaining the strengthning grace of the Spirit was in an especial manner designed by the Apostles imposition of hands is declared by Irenaeus Iren. adv Haeres l. 4. c. 75. Aug. Tract 6. in Ep. 1. Johan and it was justly esteemed by S. Austin that the Holy Ghost is here received where no miraculous gifts are bestowed but the gracious dispositions of love peace and unity are entertained And prayer especially the most solemn Prayer of the Bishop or chief Officer of the Church joyned with imposition of hands which was a testimony of peculiar benediction used by dying Jacob and others under the Old Testament and by Christ and his Apostles under the New is a means to obtain this blessing to such who are disposed and qualified for the receiving thereof but that those who indulge and give way to their corruptions and passions as the Corinthians did by their divisions could not receive the increase of the grace and strength of the Holy Spirit by the Apostolical imposition of hands is also asserted in the place above-mentioned by Irenaeus And if any persons will contend that the imposition of hands now received in the Church cannot be a practice according to the example of the Apostles because in those times the Holy Ghost was oft miraculously received which cannot now be expected he may as well assert that the imposition of hands for Ordination is not continued in the Church from the example of the Apostles because then the Holy Ghost was sometimes extraordinarily given thereby or that our praying and preaching is not a doing that for which we have the Apostles for an example because we cannot by them expect such wonderful gifts as sometimes were conferred under the Apostles doctrine and by their prayer 3. And by the searching into Antiquity we may discern the general use of this Imposition of hands in the Church as from the Apostles When the Apostle Heb. 6.2 speaketh of the Foundation of the Doctrine of Baptisms and of laying on of hands the ordinary exposition of the Greek and Latine Fathers refer those words unto Confirmation and in the same sense are they understood by Calvin Beza Illyricus and many other Protestants Eusebius ralateth a story Eccl. Hist l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein Confirmation was used under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 while S. John was yet alive and Cornelius noted it as a defect in Novatus the Schismatick that he never obtained Confirmation from the Bishop for receiving the Holy Ghost which he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eus Hist l. 6. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as his words are related in Eusebius Tertullian in his short account of the Rites of the Church Tertul. de Resur Cam. c. 8. De Baptism c. 8. after he had mentioned Baptism expresseth Confirmation in these words Caro manus impositione adumbratur ut anima Spiritu illuminetur and in his Book De Baptisma saith that after Baptism is used imposition of hands calling for and inviting the holy Spirit by that benediction Cypr. Ep. 73. S. Cyprians testimony is yet more full who saith that for those whom Philip baptized that which lacked was performed by Peter and John by whose prayer and imposition of hands the Holy Ghost was invocated and poured forth upon them which also saith he is now practised among us that those who are baptized in the Church are presented to the chief Officers of the Church that by our prayer and imposition of hands they may obtain the Holy Ghost and may by Confirmation attain to the highest Order of Christians or signaculo dominico consummentur S. Ambrose speaketh of Confirmation Amb. de Sacr. l. 3. c. 2. Hieron adv Lucif Aug. Cont. l. 3. c. 16. l. 5. c. 23. in Psal 130. that the holy Spirit is thereby obtained by prayer S. Hierom approveth it for Apostolical and S. Austin in divers places defendeth the practice hereof with relation to the Apostolical imposition of hands and for the receiving the Holy Ghost even when the miraculous gifts of the Spirit were no more communicated and this imposition of hands was enjoyned by the ancient Council of Elvira Conc. Elib c. 38. unto them who being baptized in case of necessity did afterwards recover their health And therefore this practice of the
c. which is so much disliked by some is sufficiently vindicated from Battology or a vain and superstitious multiplying of words in the foregoing Section N. 11. To which I shall here add these considerations 1. That it seemeth unreasonable and partial that they who allowed themselves in the conclusion of their own Prayers to use that Doxology To whom Christ with the Father and the Holy Ghost be Glory frequently four or five times in the same Assembly should undertake to determine Except of Presbyt p. 16. that this other Doxology more expresly acknowledging divine glory eternally due to all the three persons of the Trinity is unsit to be used more than once in the Morning and once in the Evening 2. That since in all our Christian service and especially in Hymns and Psalms of praise it is our duty to give glory to the holy Trinity it cannot be blamable to express that with our mouths which is at that time the most fit and proper exercise of our minds 3. That it is manifest from divers passages of the Psalms and other Scriptures as 2. Chr. 5.13 Ch. 7.3 Ch. 20.21 Ezr. 3.11 Jer. 33.11 That with their Hymns or Psalms the Jews ordinarily used some such Doxology as this Hallelujah or praise ye the Lord for he is good for his mercy endureth for ever Delph Phoenic c. 6. Hence it is probably conjectured that preparation to the Paeanism among the Gentiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had its original being the corruption of Hallelujah And from this use of the Jews the Arabian Church their Neighbours did probably derive their practice of expressing Hallelujah at the end of every Psalm as appeareth in the Arabick version of the psalms who also make use of this Doxology to the three persons distinctly which is expressed in the Arabickversion at the end of every tenth Psalm but was probably in practice at the end of every Psalm And that the Western Church used this Doxology Glory be to the Father Cassian Col. l. 1. c. 8. and at the end of every Psalm we have the testimony of Cassian for about thirteen hundred years since Wherefore since this is of so ancient original in the Christian Church so agreeable to the practice of the Jewish Church approved by the Holy Scriptures and a practice so reasonable in it self it may be piously used but not justly blamed in our Liturgy 2. The reading the Athanasian Creed to some though not the generality of Non-Conformists who heartily owne the doctrine of the Trinity hath been thought a matter not free from difficulty For that Creed expressing what must be believed of every one who would be saved doth contain deep mysteries as for instance that the Son is not made nor created but begotten and that the Holy Ghost is neither made nor created nor begotten but proceeding Now since believing things as necessary to Salvation is not an assent to the use of Phrases and expressions but to the sense contained in them it must enclude that there is some difference understood between what is affirmed and what is denied But the difference between the Eternal Generation and Eternal Procession being a Mystery where the greatest Divines see but darkly they are justly affraid to condemn all persons as uncapable of Salvation who cannot reach to so high a pitch 3. But here it is to be considered that in that Creed commonly called the Athanasian there are some things contained and expressed as necessary points of Faith and other things for a more clear and useful explication of the truth though they be not of equal necessity to be understood adn believed even by the meanest capacities Thus if we first consider the contexture of that Creed the Faith declared necessary concerning the Trinity is thus expressed in the begining thereof The Catholick Faith is this that we worship one God in Trinity and Trinity in Vnity neither confounding the persons nor dividing the substance After this followeth an explication useful to set forth the true Christian Doctrine which beginneth For there is one person of the Father c. after which explication the same necessary doctine to be known and believed is thus again expressed pressed and distinguished from that explication in these words So that in all things as is aforesaid the Vnity in Trinity and Trinity in Vnity is to be worshipped he therefore who will be saved must thus think of the Trinity So that the acknowledging and worshipping the Trinity of persons and Vnity of Godhead is that which only is declared necessary in the former part of that Creed and this must be acknowledged necessary since we are baptized into the name of the Father the Son and the Holy Ghost and we must believe and worship according as we are baptized 4. What is contained in this consideration is the more clear both with reference to the instance mentioned and to the Vnion of the two natures in Christ by this following observation viz. That our Church doth both here and in her Articles evidently receive the Athanasian Creed and yet from the manner of using the Apostles Creed in the form of Baptisin as containing the profession of that Faith into which we are baptized in the Catechism as containing all the Articles of the Christian Faith and in the Visitation of the sick as being a rule to try whether he believe as a Christian man should or not it is manifest that no more is esteemed in our Church of necessity to salvation for all men to believe than that only which is contained and expressed in the Apostles Creed 5. I proceed to consider some expressions in the Litany In the way to which I shall only reflect upon that objection which if it had not been mistaken had been very inconsiderable framed by Mr. Cartwright against the Litany in General That it being chiefly a deprecatory Prayer against evils was framed by Mamertus Bishop of Vienna or rather Vienne in France upon a special occasion of the calamities of that Country This was a very strange and gross mistake for the Litaniae which were ordered by Mamertus were days of supplication in Rogation Week which days were called Litania minor triduanae Litaniae and by some Litania major Alcuin de Div. offic Tit. dieb Rogat Amal. de Eccl. Offic. l. 1. c. 37. Stra. de Reb. Eccl. c. 28. Mur. c. 57. as is manifest from Aleuinus Amalarius Strabo Mictologus Rupertus Tintiensis Johannes Beleth besides other latter ritualists and the French Historians especially Gregorius Turonensis who all mention what Mamertus did in appointing days of Prayer which were called Litaniae to be yearly observed for the obtaining Gods mercy in their distress occasioned by wild Beasts and frequent Earthquakes But that deprecatory Prayers which are called Litanies also and were so called by S. Basil and were of so great use in the stationary days of the ancient Church should have their original from Mimertus
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