Selected quad for the lemma: water_n
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A61518
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A peace-offering an earnest and passionate intreaty, for peace, unity, & obedience ...
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Stileman, John, d. 1685.
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1662
(1662)
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Wing S5554; ESTC R12102
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300,783
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364
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praeterire Tantum abest ut per fastum cnotumatiam violare debeat Vbi si imprud entiâ oblivione quid erratum est nullum admissum crimen est sin contemptu improbanda est contumacia ibid. §. 31. Christian peoples duty with a pious and due obedience to observe them not to despise or neglect them much lesse may they through pride or stubbornnesse violate such constitutions Wherein saith he if men faile or erre through imprudence or forgetfullnesse there may be no crime but if in contempt their contumacy must be condemned 4. § 33 I shall conclude this with Mr Baxters owne confession in this case of the Crosse after he had disputed so highly against it yet he concludeth thus z Had it been but a bare professing signe like writing z Baxt. ut supra disp 5. c. 2. §. 62. or lifting up of the hand to signifie consent instead of words I durst not have concluded so hardly of it and thus it seemes in antient times it began to be brought into use Well then it is no more it is pleaded no more it is proved no more in the intent of the Church than such a Solemne professing Signe be it with words it is all one as to this as if it had been instead of words Why may we not then submit to it To what purpose is the dispute against an humane Sacrament or a Sacramentall engaging Signe which our Church urgeth not owneth not in this practice and use I know but one objection more of any weight and that is this §. 34 Object The Crosse is brought into the worship of God and yet hath no command or institution of God and is therefore contrary to that Law of God a Deut. 12.32 Whatsoever I command that observe thou shalt not adde thereto nor diminish from it And therefore was Nadab and Abihu their fire called b Lev. 10.1 strange and their workes condemned because God commanded them not But I answer 1. In all maters of positive worship and not only substantials but circumstances also which are determined by the work of God such as were those things to the Jewes §. 35. Answ who were by positive Lawes determined almost to every Action and circumstance even to the Pins in the Tabernacle c. in these things and such determined cases such things only are lawfull as the word of God hath enjoyned and here doth that rule take place c Omnia sunt prohibita quae non reperiuntur concessa Gloss ad dig l. 47. leg 3. tit 23. that all things are forbidden that are not commanded or appointed But in circumstances and matters of order not determined by God no particular is necessary and of such a nature are the Ceremonies which we plead obedience to and such I have proved our use of the Crosse to be all such are lawfull as are not repugnant to the word of God but agreeable to the generall rules of Scripture which are Order Decency and Edification Here that maxim holds true viz. that d Omnia sunt per legem concessa quae non inveneuntur prehibita Gloss ad dig l. 4. tit 6. leg 28. all things of this nature are lawfull which are not forbidden Of the former viz. the matters determined by God do these texts only speake and therefore concerne not the businesse in hand where there is no such particular determination which will be evident by considering that even in the Jewish Church we find the same things sometimes free and lawfull either way when they are not particularly determined but at other times some one particular so determined that another is made unlawfull As for instance Sacrifices might lawfully be offered in e Gen. 8.20 17.7 13.18 20.15 26.25 33.20 Exod. 17.15 24.4 any place before a particular determination because no place was specially designed but that place being determined it was lawfull to Sacrifice f Deut 12.5 6 11 13 14 26 27. no where but there So for the voluntary or free-wil-offerings they might be offered at g Levit. 1.2 3. 2.1 Deut. 12.5 6 26 27. any time because for them no time was appointed But the Passeover might be celebrated only at one time because the h Exod 12.6 Numb 9.3 precise time and houre was determined and no time else allowed It is unreasonable therefore from the necessity of a command and the unlawfullnesse of things not commanded in those things which were particularly determined by God in the Jewish Church to argue the like necessity or unlawfullnesse either in things left free to them or in matters of order and circumstance in the Christian Church which God hath never made the subject of any such particular determination In the Jewish Church where God had determined the Vtensils the Matter the Fashion of them the vestments of the Priest c. they might not vary in the least they might not use Brasse where God appointed Silver nor place a Naile where God had not appointed So in the Christian Church in what we have a particular determination we must not change we may Baptize with nothing but water the elements in the Lords Supper must be no other than Bread and Wine because these are particulars of expresse institution but for the Quality or Species of the Wine the Matter or Fashion of the Cup in the Eucharist we are left free because these particulars are not determined to us as they were to the Jewes Apply this to the other Rites the reason is altogether the same But further 2. §. â—6 We may well collect as that Reverend and Judicious Prelate hath observed that i Sanders case of consc Lect. 6. §. 31. As from that that Moses both in Retuals and Judicials from God did give many particular Lawes to the people of the Jewes it was the will of God that that people should be so restrained in their duties under that Paedagogy and Mosaicall discipline as under a yoak or servitude so that very few things should be left free to them so from that also that Christ the most faithfull interpreter of his Fathers will did give unto the Christian Church but a very few Lawes of ceremonies we do truly collect that it is the will of God that the Magistrates and Christian people should be permitted in there things their own liberty so that it is now free for any private man of his own accord no command or prohibition of his superiours intervening to do as shall seem in his own judgement to be most expedient and to the severall Churches and their Governors to prescribe those thiugs which according to the condition of the times and place shall seem to them to be most subservient to Order Honesty Edification and Peace 3. § 37 Yet it may be observed also as the k Sand. ibid. §. 31. same Reverend person hath noted That even under Paedagogy of Moses the Jewes themselves to whom so many
10. Sect. 35 And as little matter of exception can I see in the last mentioned by our Brethren which is the Collect for Michaelmasse day which is this Everlasting God Collect for Michaelmasse day who hast ordained and constituted the services of all Angels and men in a wonderful order mercifully grant that they which alwayes do thee service in heaven may by thy appointment succour and defend us on earth through Jesus Christ our Lord. Now to clear this 1. Answ Sect. 36. That the Angels are by the Creator who is the God of order and not of confusion and who framed the whole creation in an admirable and beautiful order established also in an order cannot be questioned and that this order is wonderful must be acknowledged by us who neither know nor can yet understand what those (c) Colos 1.16 Rom. 8.38 Thrones Dominions Principalities and powers particularly are which speak the several degrees and dignities of the Angelical creatures Sect. 37 2. And that we pray that they may by Gods appointment defend and succour us on earth is no more than in the Scriptures we find them often appointed to do and promised that they shall do We read expressely it is their office (d) Hebr. 1.14 to be ministring spirits sent forth to minister to such as shall be heirs of salvation Several wayes do we read and it is acknowledged that they have and do minister to the Saints Not to mention their presence in our assemblies beholding the Decency and Order of Men and Women in their solemn services as the (e) 1 Cor. 11.10 Apostle seems to intimate nor their (f) Luk. 15.7 10. rejoycing at our repentance and with delight and complacence (g) 1 Pet. 1.12 stooping down to behold the things prepared through Christ for us If we acknowledge as we must and by sad experience we too often find that the evil Angels the Devil by his suggestions can and doth work upon the soul to provoke us to sin we must also acknowledge an equal power in the Angels of God to stir up our affections to direct us in the truth and acquaint us with the Divine Will We often find them coming and going upon one message or other teaching men That they (h) Rev. 19 10. 22.9 will not be worshipped because they are our fellow-servants and that God only is to be adored These we find directing (i) Acts 8.26 Philip to the Eunuch to teach and instruct him (k) Act. 10.3 Cornelius to Peter to be taught and instructed by him (i) Per Angeles preces nostras offerri ad Deum Zanch. de Relig. l. 1. cap. 13. p. 297. They are Messengers to carry our prayers to God even in the judgement of no mean persons but known opposers of Superstition and Popery such as Zanchy who telleth us that by the Angels our prayers are offered up to God and being heard are returned to us Such as Peter Martyr (k) Pet Martyr in Genes c. 32. who saith that The Angels offer up prayers not to teach God as if he knew not but that themselves may know whereabout they are sent And Beza (l) Bez. in Apocal cap. 8. v. 3. Scimus Angelorum Ministerium sanctis in bâcvitâ de gentibus esse destinatum Hebr. 1.14 Haes causa est c. We know saith he that the Ministery of Angels is appointed to the Saints while they live here not that they should be worshipped as Gods but that according to the Will of God they should help us by their service as we may understand by many places of Scripture This is the reason why John in the Vision learned that the Prayers of the Saints in this world who daily offer up those pure sacrifices are offered up to God by the Ministery of Angels But indeed he adds What this Ministery of theirs is it is a Quis novit We cannot define Mediators they are not (m) See Aug. de Trinit 13.15 nor may we pray unto them for there is (n) 1 Tim. 2.5 one only Mediator between God and man the Man Christ Jesus Nor do they offer up our prayers in their own name nor upon any Merit of their own but in and by Christ the only Mediator they may And that they bring back answers from God to the Prayers of men the Scriptures have recorded several instances as (o) Dan. 9.21 10.10 to Daniel (p) Luk. 1.11 13. Zechary and (q) Acts 10.3 4. Cornelius c. As for Temporal deliverances external succour and defence we have many examples as of (r) Gen. 19. Lot by two Angels delivered from Sodom and sent to Zoar (s) Gen. 16.7 9 10. Hagar in the Wilderness comforted by an Angel and advised (t) 1 Kings 19.4 9. Elisah succoured by an Angel providing him bread and water in the strength of which he was enabled to travel forty dayes when before he was even weary of his life Why should I adde more particulars when David hath clearly assured us of this in general to all Saints (u) Psal 34.7 The Angel of the Lord excampeth about them that fear him and delivereth them So that even in a literal sense they may in this case be said to be as in another the Apostle (x) 1 Pet. 1 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith they are kept as in a Garison secure by a guard of Angels the Heavenly Hoast pitching their Tents and keeping Centry about them for these are the Hoast of God used for the protection of his Church even (y) Psal 68 17. Thousands of Angels Such was the Guard afforded to (z) 2 Kings 6.17 Elisha when the Syrian Army was sent to apprehend him at Dothan The Mountains being then full of Chariots and Horsemen of fire round about him And it is the Promise of God that they shall do so (a) Psal 91.9 10 11 12. When thou makest the Lord thy refuge and the most High thy habitation there shall no evil befall thee for he shall give his Angels charge over thee and they shall keep thee in all thy wayes they shall bear thee up in their hands Sect. 38 Having now such Scripture-evidences and the Saints experiences of succour and defence by the Angels Ministery I cannot apprehend any shadow of reason why we may not pray that They who do alwayes service to God in Heaven may also succour and defend us on earth And this being the Subject of the Promise of God without dispute may be the matter of our Prayers to God Sect. 39 Thus have I given an account of the most Material and I think all the Considerable Exceptions taken to the established Liturgy for so much as concerns the prayers and forms of Publick administrations which though our Brethren might judge rational pleas for some alterations in reference to the Publick establishment yet there really appears nothing in them nor were they so urged as such things so