kept from disobeying And though by submitting to this punishment ordained by the law to those who break it they may have satisfied the Courts of men yet in this case they are not cleared from sin or guilt before God because they were obliged actually to do the duty of the law not only for wrath but for conscience sake The Murderer Thief Felon is hanged the Traytor executed thus the law of man is satisfied as to the penalty but the guilt of sin upon the conscience is not cleared nor the man with God innocent Sect. 10 8. Neither do I doubt of consent in this as a thing equally evident That though a law may not be so good as we could wish or as indeed it should be yet if the matter of it be not evil a sin forbidden by God we are bound in conscience to obey it It is not strange in the world wherein the best men are not perfect to see imperfections in the best lawes and some lawes made which are not so good or convenient as they might be because they are like the men that made them imperfect at the best yet when they are not evil no sin in the matter enjoyned they oblige the conscience to conforme to them It may be possible that we may be able to devise a better law yet God never made particular Subjects judges of what is fit or not fit to be enacted for a law to the Community nor ever gave us power to prescribe a law to our selves nor will he acquit us from sin in disobeying a law which is not evil upon our imaginations that it might be better For we are bound to be [o] Rom. 13.5 subject and to [p] 1 Pet. 2.14 submit as patiently submitting to the Powers punishing us without rebellion or murmuring so especially readily doing what they command us in what we can and may lawfully do [q] Tit. 2.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without disputing or gainsaying When I say lawfully do I mean still the matter not being evil for there may be somewhat in the Form or other circumstances of the law which may denominate that an evil law and yet the subjects bound to obey that law though not unto evil Sect. 11 9. I am therefore fully convinced of this also which I think no conscientious understanding Christian will deny That though the making of such a law may be a sin in the law-maker yet when that law is made if it command not sin it is to be obeyed by the subject e. g. if a law be made rashly without that serious consideration of the necessities expediencies and benefit of the people for whom it is made this is sinful in the law-maker who is bound to use all care circumspection and prudence and advice that is possible conveniently to be had again if a law do too much disproportion the offences and penalties laying on a grievous and heavie censure or capital punishment upon a light or trivial offence supposing no ill consequences likely to ensue of an higher nature for this alters the case much and makes the offence great in the circumstances which is inconsiderable in the particular matter or inflicting onely a slight inconsiderable censure on an hainâ—us transgression or capital crime This would be an evil because unequal and unjust law but it is evil only in the form of it and notwithstanding this doth still oblige the subject to obedience because the matter enjoyned is not evil but may be done and the offences punished are really offences and may not be done The formal injustice in the law in the disproportioning of the penalties is only the sin of the law-maker and he alone shall answer it and that only to the Lord above him It is the matter only which concerneth the Subject And the sin of the law-giver can be no plea to justifie the subject in the breach of the Law when it is once made and given for a Law Sect. 12 All these are principles so evident both by Scripture and Reason that all sober Christians I think and all Protestant Divines that I know do agree in them even those who yet scruple in the particular case of the Common Prayer and Rites of the Church of England will I presume subscribe to these general things of the Obligation of Laws made by a just Authority upon the Conscience And I am confident were these things duly considered and seriously weighed there would be much more peace and charity in the Church even among and with those whose judgements do dissent about some particular practices of and laws in the Church Sect. 13 Well then to apply these generals to the particular case in hand about the prescribed Liturgy and the Rites therein ordained 1. There is we all know a Law establishing this made by unquestionable authority An Act of Parliament legally summoned legally chosen justly constituted confirmed by the Royal assent whose only stamp and fiat gives Laws their being and makes them perfect Acts valid and obliging Sect. 14 2. This Law requires the actual use of this Book of all Ministers upon very severe penalties Now though the penalties have their proper use for that purpose to which they are ordained viz. to preserve the Law from contempt of men to preserve the peace of the Church which might otherwise be violated by some who make no Conscience of the duty enjoyned and to prevail with some spirits to do that which otherwise they would not do The fear of wrath being one motive though not the only one and though not the principal but of an inferiour and lower yet not of no consideration Yet the Conscience of duty is the principal thing that should in this case oblige our conformity For being convinced and agreeing upon the fore named principles that the Laws of a just Authority do oblige us in Conscience to yield actual Obedience so that it is not indifferent whether we obey or no we must also be convinced that we are bound to obey this Law nor can be excused of sin if we do not supposing in this we should not break our higher Obligation to the Law of God Sect. 15 3. All the work then which we have now to do is to examine the Liturgy it self and consider what we are required to do whether this be evil or repugnant to the Law of God or no for this case as far as concerns our practice admitteth no other consideration For the Law is made and a Law is granted to have an Obligation upon the Conscience and though it should be supposed there were some sin the Law-giver or inequality in the form of the Law or that it is not so good as it might be or we wish it were and that the things required are not antecedently necessary to be done yet if the things be in themselves lawful to be performed there is without all peradventure an Obligation upon Conscience to perform them Sect. 16 Let us then examine the matter of
Orthodox Presbyters said a Reverend Bishop of our Church are by an insuperable necessity forced to ordain other Presbyters that the Church fail not the Church and Ministry being but res unius aetatis and in one Age gone if no Succession of Ministers be provided and if Presbyters ordain not there are no other to do it in this case I should not dare to pronounce such Ordinations void Upon this account the Bishops had reason not to require of them a Re-ordination because they denied not the validity of their Ministry nor would be so unchristian as to unchurch those that gave it an invincible necessity putting them upon this or none Sect. 79 But the case with us is of another nature and a different consideration It is now not concerning the admission of strangers into our Churches who regularly could have no other but a Presbyterial Ordination in their own from whence they came and to whom we are to give the right hand of fellowship notwithstanding this difference in an external Order but concerning the members and subjects of our own who by the standing Laws of this Church and State were bound to receive and legally could receive only that Ordination which could not be conferred without the hands of a Bishop and which they might have had had they not first by a popular fury thrown out the Bishops So that though the Ordination received from Presbyters as to the Ministry it self may be yielded valid yet here as to the manner and entring into it it will be in every Episcopal judgment and considering the Laws establishing Episcopacy here never yet repelaed I see not how it can be otherwise accounted Schismatical The former Bishops would not require Re-ordination of those who came from other Churches which were Presbyterial because they denied not their Evangelical Ministry as to the substance of it that they might not seem to condemn those Churches as no true Churches of Christ Yet instances may be given of some that were of this Church whose Ordination would not be allowed which they had taken abroad from a Forraign Presbytery which they might have had but refused from the Bishops at home And upon the same reason now of their own members they also require a Re-ordination that they may not condemn themselves as Antichristian nor justifie the popular fury that cast them out nor countenance a Schism in our own Church Sect. 80 4. But the main of our enquiry must be not how justly or rationally they may require it but how far those who are concerned may submit to it being required The reason of exacting it and the prudential consideration of it our Governours who require it I presume are able to give though it concerns not us to be curiously inquisitive into the reasons of their commands as was before acknowledged It concerns us only to satisfie our souls in this whether we may obey or no whether should those whom it concerns lie under a guilt of sin should they submit to a Re-ordination by Episcopal hands I am fully convinced they should not For whatsoever may be the judgements of men and the practice of some Churches at some time yet sure I am 1. Sect. 81 We find not in the whole Scriptures any thing expressly forbidding it or that I know tending thereunto There is much stress laid upon One Baptism but no such thing upon One Ordination It is then such as cannot be condemned as Contra Fidem 2. Sect. 82 Nor is it Contra Bonos Mores I know not which way it can be charged to do any thing to the hinderance of a sober just or godly life Men may be as ardent in their affections as devout in their worship as conscientious in their obedience to God as loyal to their King as humble sober meek just charitable to their Neighbours as they are or may be without it Yea in some cases it furthers and helps forward these duties for before some conscientions men did doubt of the Mission of their Ministers how justly I dispute not but they did so and were under a temptation to reject their message Now they acknowledge them indeed sent and legally established and Commissioned and their words now have authority and their Message received as of Embassadors of Christ How much this conduceth to perswade men to obey the Gospel which they preach I need not use many words to prove The experience of Thousands will attest and evidence it And that it hinders not yea promotes obedience to Rulers is clear for the very submission to it is an act of obedience to their Laws So that this Re-ordination being neither against Faith nor good Manners I see no reason but that according to that known (h) Quod neque contra fidem neque contra bonos more 's injungitur indifferentèr est habendum pro corum inter quos vivitur socîetate tenendis est Aug ad Jan. Ep. 118. rule of St. Austin it is to be held and reputed indifferent and to be kept and observed for their sake and communion among whom we live 3. We may well distinguish between what is necessary ad essentiam ministerij and what is necessary ad exercitium pro Hic Nunc. A man may have all things conferred which pertain to the essence or substance of Ministery and yet there may be an use yea an accidental and occasional necessity of something else to enable him to exercise his Ministery at such a time and in such a place Or which comes all to one as (x) Humph. of Re-ord Sect. 2. p. 16. one distinguisheth between what is required to the setting apart a man to the office of a Minister in the sight of God and what is requisite to make him received as such among men and give him full authority and repute to execute his Ministery in the Place or Church where he is or shall be called So that even those who judge their former Ministery valid in fore Dei and may not therefore renounce it as null nor indeed is that required yet may see as a necessity from the Pleasure of their Governours so a lawfulness in the thing viz. To be ordained again Not to make them simply Ministers or Presbyters anew but to make them Presbyters for as our Church useth the word which is equivalent Priests of the Church of England i. e. that they may have authority to use and exercise their Ministery and be received as such in This Church of England and particularly in those places where they shall be called to minister For thus saith the Bishop in the Ordaining him (i) Form of Order Priests Take thou authority to preach the Word and Minister the Sacraments in the Congregation where thou shalt be appointed Whereby there is not only a Ministery conferred but an authority to exercise that Ministery in the English Church and a freedom a legal and regular liberty to use it in the place to which he is called And what sin or
the Exception is groundless nor may this Form with any reason be quarrelled at for that by the way I may here vindicate the innocency of the Church in this know 1. Sect. 4 Neither doth our Church pretend nor the Bishops assume a power of giving the Holy Ghost as the Holy Ghost is taken to signifie the saving graces of the Spirit whereby a man is regenerated sanctified or made holy who was not so before Or as it signifies those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or special gifts of the Spirit which were in the Apostles dayes frequently given and poured out accomplishing therein (d) Joel 2.28 with Acts 2.1 20. those Prophesies of old concerning this large effusion of the Spirit that should be in the dayes of the Gospel Or indeed as it signifies Those inward endowments gifts and abilities which are requisite to qualifie a person and make him fit to be ordained to such an Office for these are indeed the gifts of God and in a good measure supposed to be already in the person who is therefore first examined that the Bishop may in some measure be satisfied that he fath these abilities who comes to be ordained It cannot therefore be rationally supposed that the Church should pretend to give these at the Ordination 2. Sect. 5 Nor doth the Text necessarily speak of the Holy Ghost in that sense for though beyond all controversie Christ had power to give the Holy Ghost the Holy Ghost proceeding from him as well as from the Father who did promise (e) Joh. 14 26. 15.26 to send his Spirit who when sent was to teach them all things i.e. every way to qualifie them for and enable them proportionably to the work in which they were to be imployed yet he doth expresly tell them that this effusion of the Holy Ghost upon them they were not to expect whil'st he was with them nor to receive till after his Ascension (f) Joh. 16.7 If I go not away saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Spirit who was to enlighten teach comfort c. will not come unto you but if I depart I will send him unto you And accordingly we find he did when after his Ascension he sent this Spirit in (g) Acts 2.3 4. fiery cloven tongues upon them Yea it seems to be evident that Christ did not at this time when he breathed on them and said Receive the Holy Ghost c. indue them with those gifts because after this we find his command to them (h) Luk. 24.49 to stay at Jerusalem until they should be indued with this power from on high Nor need we say as one (i) Mart. ex Brent doth That the Spiuit was here given only thus far as that they were lightly and in a small measure sprinkled with his grace being afterwards more fully to be indued with his power For though it be indeed the work of Christ to give to those whom he calleth to the Pastoral Office such gifts and sufficient endowments as shall make them fit for and in a good measure able to perform that charge to which they are called yet in this Commission Christ doth not as even the same Author confesseth so make them presently Preachers of the Gospel as immediately to send them forth to the work but they are yet to stay till this power and these abilities be given them from above and therefore 3. Sect. 6 It may very probably if not certainly be supposed that by the Holy Ghost there given is meant the Gift or Authority of the Evangelical Ministry whereby they were made Apostles and Preachers to the world for the collecting and gathering a Church to Christ and for the feeding and governing that Church being gathered Preaching and proclaiming Remission of sins to the world upon their sincere Repentance from dead works and unfained Faith in Jesus Christ and Retaining the sins and preaching the certain condemnation of those who will not repent nor (k) 2 Thess 1 8 9. obey the Gospel For these Ministrations are all The gifts of the Spirit as the Apostle (l) 1 Cor. 12.4 5. per totum evidently teacheth There are saith he diversities of gifts but the same Spirit What gifts It followeth There are Differences of ministrations c. And if we consider the whole series of his discourse in that Chapter concerning the several Members of the body having their distinct offices we must acknowledge that he speaks there not of Gifts as endowments and inward qualifications of men but chiefly as of their capacities and relations in the Church the places and offices to which they are called and the works to which they are sent as Apostles Prophets Teachers c. which Ministrations are all from the same Spirit and called Gifts also (m) Rom. 12.6 7. Having gifts differing whether Prophecy or Ministery And Christ is said to have (n) Ephes 4.8 11. given gifts when he sent Apostles Prophets Evangelists Pastors Teachers So that we may well conceive that the thing which Christ doth when he saith Receive ye the Holy Ghost is but to give them their Commission constituting them his Apostles and Messengers to the world impowering them to remit or retain sins To preach pardon and peace and to absolve the penitent or to cast out and cut off by excommunication the impenitent In a word he committeth to them the charge of the Gospel or that ministration which is the (o) 2 Cor. 3.6.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministration of the Spirit constituting them Ministers of the New Testament not of the letter as in the Law but of the Spirit 4. And in no other sense doth our Church use this Form in her Ordinations not pretending to give the inward either sanctifying Graces of qualifying gifts of the holy Ghost but indeed giving a Commission to and conferring upon the Person ordained the charge and Authority of the Evangelical Ministery which is the ministration of the holy Ghost And why she may not most conveniently make use of the same Scriptural expressions when she conferreth the same Authority as to the Preaching of the Doctrine of Faith and Repentance which is as the Key of heaven committed to their ministery which bindeth or looseth Remitteth or Retaineth sins I have not yet seen any sufficient reason given But Sect. 8 Neither is this all the Authority which the particular Pastors are allowed with us viz. To preach the Word and by Doctrine to bind or loose for there is yet somwhat more committed into their hands Some part at least yea a very great part of Discipline too even in those very parts of Discipline which are said to be denied them As 1. Publick Admo ∣ nition Publick Admonition I have sometimes wondered Sect. 9 that this should be charged upon the Bishops and laid as a great exception to their Government That the particular Pastors are hindered from the exercise of their Office and in this
then 〈…〉 the 〈◊〉 let me desire them seriously to enquire whether by their non-use and forbearance of this they have not given too much occasion of offence and a various Scandal 1. Sect. 9 To the Church In bringing an evil report upon her Discipline and Constitutions upon her Worship Scandal ◠To the Church and Publick Offices When men who are either strangers to her Laws and Practice or are not well able to judge of the Reasons of them come to understand what she requireth of all Ministers and in all publick Assemblies that These are her Rites These the Publick Prayers and yet that such and such Faithful and Godly men use them not dare not use them for fear of sin What will they judge but surely such men will obey were the things lawful to be obeyed or surely this Church bindeth her Members to very hard conditions and layeth upon them very grievous burthens when such Learned and Conscientious men are not able to bear them To them without 2. Scandal 2 Sect. 10 To them without to keep them from entring Really it cannot well be imagined what a stumbling block before these is the Non-Conformity to the legally established practises as some one or more known or reputed godly Ministers We cannot imagin that strangers who otherwise might be willing to embrace the faith which we profess and to enter Communion with us should now so readily do it when they must needs be affrighted by our Divisions either concluding from our different practises that we are of different Religions and so know not which to chuse judging of us that we serve not one Christ when we cannot agree in one worship or concluding the Laws and conditions of our Communion to be much too hard and rigid for them to submit to when such eminent persons among our selves will not and plead they cannot conform to them 3. Scandal 3 Sect. 11 To many tender and religions hearts within to affright them from obeying To the weak and tender hearts within the Church Many that truly fear God and the desire of whose souls is to serve him in sincerity and to attend upon his Ordinances and Worship daily Yet when they see Ministers whom they highly reverence for their parts and piety and judge some of the most able and conscientious in the land to deny this form of Worship and rather lay down their Ministery then submit to these Rites and Liturgie they are under a sad temptation to think that surely some grievous corruption sticks to our worship some strange prophanation is in our use of these Ordinances and then to judge it unlawful to come to our Assemblies or hear that Minister who reads the Common-prayer or doth any thing else which they see by others accounted unlawful And thus they are in danger to lose their share in those precious blessings which they might receive from God by his Word and Sacraments where they might (c) Isa 66.11 suck and be satisfied and indeed find the breasts of true consolation and milk out and be delighted with the abundance of the Churches glory 4. Scandal 4 Sect. 12 To the prophane To the prophane and ungodly When such men as are noted eminent deny obedience to authority They will be apt to Despise Dominion and speak evill of Dignities if sober men refuse the practice of the sacred Rites Those will blaspheme them The Kneeling Holy and Humble Adorations and solemn singing shall be in the Prophane mouths Ducking and Cringing and Fidling and Fooling Yea if they who bear the name of holy learned men do disobey the Church in one thing Those will think they may do it in another if These may disobey her constitutions Those will think they may despise her Discipline Admonition and Censures and be as carelesse in the ordering of their lives as they see others in the matters of Order and worship And when the Church shall take account of these prophane persons for their neglect and carelesse contempt of the Ordinances of God and their constant absence from those sacred services and publick Religious duties though they care for neither and prefer their worldly profits or loose carnal pleasures before them yet from hence they have a word and plea put into their mouths The Worship is corrupt your service abominable good Christians cannot come to it Take away your Forms or mend your Liturgy and we will attend 5. Scandal 5 To Religion it self And the serious practice of Piety Sect. 13 To Religion and Piety When those who have a name of eminency for the strictest Christians and the holiest men shall yet walk in wayes that have an appearance of Schisme and Disobedience How ready are prophane men to impute those crimes to Piety it self And then no man shall sincerely set himself to promote the power of Godlinesse to rebuke open sins or enormities exhorting to and being himself a pattern of a strict and holy life but he shall be in their mouths a Precisian Factious Schismatick and what not when really Religion and Piety is the mother of no such brood but the personal miscarriages and indiscretions of some otherwise pious men have administred too much occasion of the Scandal Scandal 6 Sect. 14 To the Schismatick and Separatist 6. To the proper Schismatick and Separatist Justifying and confirming them in their separations When many of their principal arguments against our Church and Worship have been taken from the practice and writings of some non-conforming Brethren at home I confesse they have not been sufficient to prove their Conclusion That therefore they must separate from our Communion or therefore they may not communicate in our Church-assemblies which even the sober non-conformists have often clearly refuted yet it is too evident that the premises some of them at least have been taken from themselves such as concerning the nature of a particular visible Church its Constitution Officers extent of Power c. and Corruptions in Discipline Worship c. while the one pleads against Episcopacy and the power of Bishops over a Province or Diocess That there was no other particular Church in the Scripture-times of larger extent then one single Congregation no such thing as a Diocesan yea or a National Church no higher Officer than the particular Pastor of that Congregation no degree in the Evangelical Ministry no subordination of one Pastor to another c. Have not the other justified or laboured to justifie their separation by these very arguments end eavouring to prove that we have no true Churches yea and have not the Independents made the same plea against the Presbyterial way too in their Classical and Provincial Government When the one pleaded the Corruptions in the worship prescribed Innovations in the Rites established Have not the other made use of the same Plea making the same corruptions a ground for their forsaking of our Communion These things are too too evident 7. Scandal 7 Sect. 15 To the King
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Peace-offering An earnest and passionate Intreaty for PEACE VNITY OBEDIENCE WHEREIN An Impartial View is taken of the Chief Controversies among us as to Doctrine Government Liturgy and Ceremonies And it is cleared That the Differences are not so wide as by the Heats of men they seem to be Nor Any thing required but what may lawfully be submitted to by men of Humble and Peaceable that is Christian Spirits Designed Especially To perswade to a lawful Conformity a just and necessary Obedience to the Laws established for PEACE yea for CONSCIENCE sake By JOHN STILEMAN M. A. Minister of the Gospel and VICAR of TUNBRIDGE in KENT Chrysost Hom. 31. in Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Contra Rationem Nemo Sobrius Contra Scripturas Nemo Christianus Contra Ecclesiam Nemo Pacificus Senserit And as many as walk according to this Rule Peace be on them and Mercy and upon the Israel of God Gal. 6.16 LONDON Printed for Thomas Pierrepont at the Sun in St. Pauls Church-yard 1662. ILLVSTRISSIMO DOMINO Stemmatis Nobilitate nec non Primariae Eruditionis Eximiae Virtutis Egregiae Pietatis nominibus verè Honoratissimo ROBERTO Comiti Leicestriae Vice Comiti Lisle Baroni Sidney de Penshurst Serenissimae Regiae Majestati à Secretioribus Consiliis S. P. VEreor Illustrissime Comes ne insolentis audaciae crimine quod apud Dignitatem vestram deprecari expediret maximè meritò intentarer qui chartulas has tanto tamque splendido Nomini inscribere non subtimebam Non enim tantum mihi ausim tribuere ut quod in publicum emittere tenuitas mea praesumserit vestris manibus dignum censerem Sed spes est neminem mihi vitio versurum fore si Quem omnes summo prosequuntur honore ipse Colerem suspicerem admirarer Quin singularis illa Benevolentia qua obscurum me nulliusque nominis dignata est prosequi Celebritas vestra Quem Docti Mecaenatem Ecclesiae Patronum Ecclesiarum Ministri Fautorem dicunt verè dicunt Gratitudinis hoc Observantiaeque specimen efflagitat Liceat itaque rogo Primitium hoc quale quale sit Strophiolum vestro Nomini porrigere quale se angusta nostra inculta exhibere possunt viridaria parùm fateor amaenum piis tamen candidisque lectoribus spero haud insalubre Vidimus heu vidimus Angliam bellorum incendiis conflagrantem ardentes Provincias prostrata exanguia virorum civitatum cadavera in Optimates in Regem insurgentes de plebe infimos Ecclesiam omnibus calamitatum procell is objectam male-feriatorum pedibus miserè conculcatam Illius vero Dei Opt. Max. qui per tot annos exulantem Regem in solium reduxit qui Optimates Honoribus Episcopos Cathedris Pastores Ecclesiis restituit ejus inquam auspiciis jam tandem respiravit Respublica revixit Ecclesia Antiquae jam rursus vigent leges Quae certè bona si nostra nôrimus omnium animos laetitiâ omnium ora summis Divinae Benignitatis laudibus explerent omnesque ad Promovendam hanc conservandamque Ecclesiae Pacem tam divinitùs datam excitarent At vero quis crederet plurimorum mentibus etiam adhuc inhaerent penitus imo vigent discordiarum semina Hic in Leges Regem Regimen Ritus Ecclesiasticos Publicasque Formulas petulantiùs invehiturâ— Ille teneris animis scrupulos injiciens inanibus terriculamentis infirmos perturbat Hinc Leges iniquitatis insimulantur illinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tyrannidis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sugillantur istinc reductis antiquis innocuis Ritibus Liturgiâ Religio quasi tota jam corrueret inundantis iterum Romanae Superstitionis metus esset defletur Hi nolunt Illimetuunt eâdem cum caeteris fidelibus viâ incedere legibusque circa res Ecclesiae se submittere Quis talia fando Temperet â lachrymis Summus ille Pater luminum Deus pacis qui dedit Ecclesiae unicum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui proposuit nobis unicam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 14. qui praeparavit nobis unam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jud. 3. sicut promisit sic impertiat omnibus Corunum Jer. 32.39 viam unam illuminet omnium mentes Divina veritate edoceat omnes Fraternam charitatem ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 4 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 studiis sincerae pietatis sedulò omnes incumbamus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adolescamus in eum â—ui est Caput Christus Quod ut fiat has laborum nostrorum Primitias Ecclesiae offerre dicare visum est quò scrupulis qui tot adhuc malè habent ex animis fidelium evulsis Dubitationibus Praescissis iniquis suspicionibus amotis Christiani inter nos omnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Legibus Ritibus Formulis Constitutionibus Ecclesiae conformes ejusdem Paci Gloriae splendori consulere inducantur Si quod absit tanta de spe decidamus hoc tamen nobis erit solatio fecimus quod potuimus in magnis vel voluisse sat est Etiam paucillum similae acceptum est Deo Levit. 5.7 11. ubi Pecudes Turtures non sunt in manibus Qua spe fretus sub Divinae Benedictionis auspiciis vestraeque Celebritatis umbrâ Clientelâ scripta haec qualiacunque sint confidentiùs ausim evulgare Vestro Nomini in aeternum observantiae Monimentum inscribere ista dedicare siliceat Dignitatis vestrae Humillimo Cultori Clientum infimo JOANNI STILEMAN Dat. Pridie Idus Maii. Anno Aerae Redemptionis M.DC.LXII TO THE Pious Judicious and Candid READER IT was an ancient observation (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gregor Presbyt in vitâ Nazian that the wickedness of Christians brought in Persecutors upon the Church and raised up Julian against Christianity What was of old we have seen in our dayes and lamentable experience hath made it manifest to any observer The Church of England did deservedly challenge as her due the title of the Best Reformed Church in the world Reformed by the Best Authority in the most Regular way according to the Best pattern and nearest to the Apostolical Canon standing as a City upon an hill and shewing to the world more holy Bishops eminently learned Divines Faithful Dispensers of the Sacred Mysteries and some even of the enemies of her Discipline being judges more of the Truth of Religion and real Power of Godliness than any Church of Europe besides not excepting even those who pretended to the most righteous Government and Purest Discipline God had here planted his Vineyard built a Tower fenced it with the Mound of Peace given to her a Defender of the Faith such a King as the world could not afford such another Under which blessings she prospered and flourished to the wonder and envy of all round about us But Prosperity is often we know abused to Sensuality In Peace and Plenty men grow wanton and when the
the Age next succeeding the Apostles which may be a very probable Argument at least if not demonstrative of such a thing in the Apostles dayes too unless we find something in their practice and writings which may evidently prove the contrary which yet is not done and withal confessing the wisdom of the Church that brought in Bishops though they judge they were not there before if upon no other account yet for the maintenance of peace and remedy of Schism according to that known testimony of St. Hierom so much stood upon in this controversie Sect. 11 Now when thus much is fairly yielded and so willingly assented to when those who yet think themselves in conscience obliged by that Covenant which they have sworn for the extirpation of that Episcopacy with the appendices established among us yet judge themselves not obliged against Episcopacy nor against their Superiority and Jurisdiction as such but think they have fully satisfied their Obligation in the acceptance of and compliance with Episcopacy as reduced by Bishop Usher where yet that Superiority and Jurisdiction is still retained Methinks here is a fair step towards compliance an happy door of hope opened that we may agree The distance is not so wide as at first it did seem to be here are no terms now of Vsurpation Tyranny and Antichristianism assix't to Episcopal Authority Sect. 12 And what should now hinder a perfect compliance when men are satisfied that they may freely and chearfully go thus far what should hinder them but that they may make some steps farther And we all whether of the one or the other perswasion may account our selves so much concerned to promote the peace of the Church as to submit so far to the established government as the Laws under which we live require that we should 1. Except Is it that the Bishops are conceived to take too much upon them and do more than they should or are called to do Or 2. Is it that they will not suffer us to take our due and to do that which we should or that we are called and have authority to do for under these two heads must be comprised all that can with any shadow be pretended why we should not comply and submit so far as the Laws require Sect. 13 Now to give a full answer to both these I shall first premise these two things 1. That it is not the design of these papers and therefore none are here to expect it to enter upon the whole controversie of government or the jus divinum of this in particular nor here to undertake a full justification of all the particulars in the constitution or exercise of it for enough hath been already written pro and con on that subject My whole design here is not to revive but to do my part if God see us yet fit for such a blessing to put an end to disputes of this nature 2. Sect. 14 But all that I have here to do is howsoever the case stand whether there be truth or no in the charge against Bishops or Episcopacy which here I meddle not with and in the following sheets may possibly in a great measure take off to consider How far we of the inferior Orb who if we exercise our ministery in England are bound by the standing Laws of England to be under them may submit to their power obey and conform to these established Laws Now that I may give full satisfaction in this case I shall first lay down these two general conclusions which I must take as granted 1. Sect. 15 This I make one Postulatum and require it to be granted me which I think no intelligent considering man will deny Viz. That in order to the conduct of our consciences and the regulating of our actions we are not to enquire what is the calling office charge or duty of another but what is the charge office and duty incumbent upon our selves Particularly it concerns not us who are not called to this authority in the Church to be curious in examining whether the Bishops do or do not undertake a charge too great for them to manage what their power or what their duty and sins are or whether it be fit they should be established in such authority by a Law this is to go out of our sphere and to meddle where we are not concerned But They being in possession of this power and established in that authority by those Laws under which we live made by the unquestionable Supremacy and Legis-lative power in the Kingdom and to whom (a) Rom. 13.5 we must be subject Our business now only is to satisfie our selves and others whether and how far we are bound to conform to these Laws in our owning and submitting to that Episcopal authority which they have established Or how far we lawfully may do so and indeed what we lawfully may do we are in duty bound to do when by a just authority we are commanded to do it This I am sure is most necessary to gain and preserve our peace And therefore I cannot but condemn that preposterous course of some Ministers who had no way to commend their zeal to the world but by preaching to one Auditory the duties of another or inveighing against their sins Some preaching in the Court against the sins of the Country and before the Magistrate ripping up the irregularities of the Subject Others with equal yea possibly more bitterness inveighing before the people against the licentiousness of the Court the Pride of the Bishops and the sins of their Governours And what Beautifiers such men have proved we need not turn over the Annals of many ages to witness Sure I am this was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rightly to divide the word of truth (b) 2 Tim. 2.15 like that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a workman that needs not be ashamed of whom St. Paul speaks nor like the faithful and wise Steward of whom our Saviour (c) Luk. 12.42 to give to every one his own proper portion of meat in due season And when men have thus made it their business to consider (d) Mat. 7.3 the Motes in the eyes of others and neglect the Beam in their own To judge censure and condemn the carriages of their brethren and look over their own When Subjects and inferiors set themselves to examine the calling office duty and carriage and to dispute the Place authority and commands of their Superiors in Church or State The fruit of this can be nothing but Sedition or Rebellion schism or faction and mutual animosities hatred and contempt But could we learn every man to do what becomes himself if others be irregular let the sin lie upon them while we are careful to look to our own steps and faithfully to discharge the duties of our own place with how much chearfulness content and peace might we live together 2. Sect. 16 Another Postulatum I require likewise to be granted which I judge no conscientious
Protestant ever doubted Viz. That the sins of Governours and some irregularities in Government are not sufficient to discharge the subject of his duty nor are they a plea that can justifie his disobedience It is possible some Princes may be vitious or their Government faulty yet their male-administration is no ground for the peoples rebellion They shall answer their sin to God but in the mean time we must be subject It is possible there may be vices in the persons of some Bishops for they are men there may be errors in the constitution and administration of the Government for it is in the hands of men who are not yet perfect if therefore we shall neither own them nor their authority upon the same reason we must cast off all government and authority whatsoever For what government is there so righteous what persons so holy but men who are unwilling to obey will be ready to plead the government tyrannical and the persons wicked as Korah and his Complices to Moses and Aaron (e) Num. 16.3 Ye take too much upon you all the congregation is holy wherefore lift ye up your selves Yea what government so Sacred what governours so righteous but will discover too much of error and irregularity while men are men and on this side heaven if then we may have a just plea to refuse obedience until our Governours be free from the common corruptions of men and the Government every way faultless or until we judge them so and can find nothing that can be said against either Rebellion could be no sin till we get beyond the grave nor should we ever obey any humane power in Church or State till there is no Church or State on earth to be obeyed Sect. 17 These two things being granted as they cannot be denied it is easie to see what answer to make as to those forenamed pleas viz. suppose those two charges to be true against the Bishops That they take too much upon themselves or That they will not suffer us to take our due and do all that we should which yet by the way I have not seen proved yet these are not ground enough to hinder our compliance and notwithstanding all these may a sober conscientious Christian who seriously mindeth the discharge of his own duty peaceably conform to the Laws established But let us a little examine the Particulars objected CHAP. V. The Particular exceptions against Bishops as they are said to take too much upon themselves answered Sect. 1 THe first General and Great exception taken against the Bishops is That they take too much upon themselves 1. General except That the Bishops take too â—â—ch upon themselves and to this head I referre those four exceptions which the Divines of the contrary perswasion have made in their Former paper of Proposals to His Majesty concerning the Discipline and Ceremonies of the Church of England And they are these 1. The great extent of the Bishops Diocess too large for his personal inspection 2. His deputing the Administration of much of the trust to Commissaries Chancellors Officials c. secular persons 3. Some affirming Episcopacy a distinct order and assuming the sole Power of Ordination 4. Exercising an arbitrary power as in Articles of Visitation c. These are the great things charged on them Sect. 2. Answered in general and we may judge the greatest for had there been any thing of an higher nature to have been pleaded against them no doubt it would have been given in Now then suppose these things cleared and that being proved they were a real and just ground to petition and by all legal wayes to endeavour a Reformation Yet still if this desired Reformation cannot be obtained but these things must continue all this hinders not but we may lawfully obey and submit in peace Sect. 3 But to give a more full answer that may be satisfactory to every considering man I shall a little consider the particulars And because some have said more and I would gladly satisfie all scruples I shall rank the particular Exceptions in another order that I may take in and answer all that is material in the Objections There are these seven things said to prove that they take too much upon them which are the great exceptions against Episcopacy as it is with us established Sect. 4.1 Partic. ex ∣ cept 1. That they assume a power which was never instituted by God that hath no foot-steps in the New Testament and they are therefore Intruders and Vsurpers and not to be obeyâ—d Sect. 5 Answ 1 Answ 1. But suppose they are not intruders what then becomes of this plea Sub judice lis esâ— it is not yet determined against them some learned and pious men who are both able to judge and willing to be convinced of the truth yet cannot be convinced of any such usurpation yea they think that they have clear foot-steps of such a government in the Apostolical practice Suppose there were something in the Apostolical Commission besides that which was extraordinary in them which made them standing constant Officers of the Church even where they were superior to other Presbyters for that they were superior is out of question and that this superiority was a part of their extraordinary Commission is not yet proved and then because they continued not in their own persons but in their successors these must be Bishops or none which is the judgement of many and of one who is instar omnium (f) See confer at Newcastle with Mr. Henderson and with the Divines at the Isle of Wight His late Majesty and some foot-steps of such a thing seem to appear in the holy Canon where the Churches still send to Paul about their affairs and St. Paul writing to Timothy and Titus directeth them in the exercise of the (g) 1 Tim. 5.19 20 21 22. Tit. 1.5 11.3.10 Acts of Jurisdiction distinct from and over Presbyters which intimates that they had such a power as to Ordination and Censures That these had such a Jurisdiction and in particular Cities as affixt to them at least at that time is evident The one being to Abide at Ephesus and for this work (h) 1 Tim. 1.3 To charge some that they do not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teach any other or strange Doctrine and this is an act of authority over them The other (i) Tit. 1.5 left at Creet to Govern and (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Order the affairs of that Church this is also an act of Authority And suppose these were not as some say they were only Evangelists a general occasional and extraordinary Officer for that time but constant standing Officers in the Church for ever as some not without ground do judge for there being a constant necessity of the same works why should there not be the same Officer to do those works The change of the name Apostle Evangelist then and Bishop now proves not a change of the
we now speak of a Parish though the Diocess were not so large as in succeeding times Sect. 14 Answ 4 4. But grant every tittle of the exception That the Diâ—cess is by much too large c. What then may we not submit if any undertake a charge which he is not able to manage let him look to it he must give up his own account not we for him If any of us be called or invited to or offered such a place or power if we judge it too much for one man and the account too heavy on Gods name let us refuse it no man will enforce any to be a Bishop against his will But what is this to our obedience The extent of their charge may be occasion of sin to them who undertake what they cannot perform but can be no plea for us why we should not obey when we are required Had the Bishop none to govern but some ten or twenty of us which he might do we were then bound to obey him and though more be under his charge this exempts not us from our particular duty Sect. 15.3 Partic. Ex ∣ cept 3. Another exception is That though the Bishop hath authority over the flock yet being in eodem ordine he hath no power over others of the same order i. e. over other Presbyters which yet he challengeth and where he hath no authority to command there we have no obligation to obey And therefore 1. They cannot justly require nor are we bound to yield that Canonical obedience which we are required to promise at our Ordination and to swear at our institution into a Benefice 2. Nor have they any power to silence or suspend us from our ministery nor may we lay down the exercise thereof upon their pleasure Sect. 16 Answ Gener. 1 Answ 1. To all this I answer in general 1. If the Bishop be a distinct order then there is no place for this exception But this I shall not now dispute 2. But though a Bishop and a Presbyter be yielded to be not different Orders of Ministery as Presbyter and Deacon are yet one may be in a degree of eminency in the same order above the other And if it be but 1. For the conveniency of Administration and to keep peace and unity in the Church Or 2. That the King or Supreme Governour so is pleased to order the external Oeconomy either of these is enough to oblige an humble Christian to a peaceable submission though he were not convinced of the Divine right of the Superiority For where he hath no authority but only a possession we may ober for Peace and where he hath if not a Divine yet a Civil authority we must obey (q) Rom. 13.5 for conscience akâ— Sect. 17 Answ partic 2 Answ 2. But as to the two particulars I give this Answer 1. 1. To the matter of Canonical obedience To that That they require of us Canonical obedience which we are to Promise at our Ordination and to swear at our Institution to a Parochial charge which it is said they cannot justly require nor are we bound to yield I answer Answ 1 Sect. 18 Answ 1. Why may they not justly require it Is it for want of authority in their place No certainly Authority they have if as some judge they are the Primigenial Apostolical constitution yea founded in the very Apostolical Office without question they have it then à Deo And if it should be made appear to us when our great account comes to be given to have been so what shall we answer for our denial of it But if they came in afterwards by the Prudence of the Church to govern for the prevention of faction and schism still they are continued in the Authority And such a prudential constitution gives them power enough as to this nor can we be acquitted of Schism if we obey it not Or Is it because this obedience which they require is not to be required not this neither For obedience is a duty of inferiors to superiors and they being made superiors whether by God or the King it makes no difference in this case it is due to them they may require it and we are then bound to yield it Besides what is it that they require of us is it not that we do the duties of our places in the Church This we are bound to do whether they require it or no and sure it becomes not sin to us then only because it is required Sect. 19 Answ 2 2. But suppose we are not bound to yield this Canonical obedience yet may we not lawfully do it May a man lawfully do no more than by an express Law he is bound to do without doubt he may Exigua est bonitas ad legem esse bonus Were men proved to be never so much Usurpers yet I never knew any Casuist determine it unlawful to obey him in those things which we might lawfully do and wherein we prejudiced not the right of nor did break our Allegiance to our lawful Prince It is one thing what we are bound to do another what we lawfully may do Were the Bishops proved the greatest Usurpers as some men clamour yet I could never see any that durst say our obedience to them in lawful things was unlawful or that in obeying them we should disobey Christ where we are to do but the duties which Christ hath laid upon us or at least such as He hath not forbidden us And beyond this All the Canonical obedience required of us or promised by us extendeth not For what is it that we promise even this (r) See Form of Order Priests Reverently to obey our Ordinary and other chief Ministers unto whom the Government and charge is committed over us following with a glad mind and will their godly admonitions and submitting our selves to their godly judgements What is here promised that a good Christian may not yield What do we promise more in the intent of the Law than to obey those who are set over us in licitis honestis in things lawful and honest and not repugnant to Gods Word They require no more we promise no more And this I am sure we may lawfully do so long as the Government is committed to them whether it be directly by Divine institution or only by the Authority of the King which even their greatest enemies must grant that it is it matters not as to this particular the lawfulness of our obeying thus far 2. Sect. 20.2 To the matter of silencing or suspending As to the other part of the exception There is indeed a great cry in the world against the Bishops for silencing and suspending Ministers which they are said to have no authority to do and it is pleaded that we may not submit here nor lay down the exercise of our Ministery upon their pleasure but that the (s) Act. 4 19. 5.29 Answer of the Apostles to those High Priests Rulers and Elders
who commanded them to preach no more in the Name of Jesus must be ours That God hath imposed this calling upon us and therefore unless we would rather obey Man than God we may not forbear the exercise of that office which God hath laid upon us with a (t) 1 Cor. 9.16 woe if we preach not Answ 1 Sect. 21 To all this I answer 1. To be silenced or suspended or deposed is but to be denied the liberty of and so consequently to be enjoyned to forbear the publick exercise of our Ministery upon the Bishops pleasure and to be deprived of that maintenance which we had while we were allowed to exercise our Ministery in such a place And in this the Bishops pleasure is the Magistrates pleasure The Bishop proceeding according to the Laws And that the Magistrate hath power and under him consequently the Bishop to deny any particular man this liberty within his Dominions I know none that doubteth if he shall do this caussesly the sin is his but submission and obedience is our duty Sect. 22 Answ 2 2. But more The Bishops as such if they have any place in the Church Are Ecclesiastical Governours and their work is to Over-see to watch over and for the flock (v) To take care of the Church of God 1 Tim. 3.5 ne quid ecclesia detrimenti capiat Their care it must be that Tares be not sowen among the Wheat nor corrupt and heretical doctrine preached for the pure Word of God that the souls of men be not poysoned with rotten principles or leavened with Heresie or stirred up to Schisme or Sedition but that they be built up in the most holy faith instructed in sound doctrine encouraged to Piety and lead in the wayes of Purity and Peace And therefore it cannot but lie upon them to be cautious what persons they admit into the Ministry and to watch how they continue in it And their power equally extendeth to the silencing suspending or ejecting those who are Seditious or Scandalous as to the denial of their admission or to the admitting of such as are able and faithful It is no more then what the Apostle (x) Act. 20.28 32. gave in charge to those Elders or Bishops for so they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at Miletum to watch because of the Wolves that would enter And for which the Lord reproves (y) Rev. 2.14 15 20. those Asian Angels that they permitted the doctrines of Balaam and the Nicolaitans to be taught and Jezebel to prophesie And this power is clearly manifest in those Apostolical charges to (z) 1 Tim 1.3 4 6 7. 5.19 20 21 22. 2 Tim 2.14 4 2 3. Tit. 1 5 10 11. 3.10 11. Timothy and Titus which are frequent in those Epistles For the truth is if the Bishops have not this power it is not possible they should perform their duty or discharge their trust to God or his Church If any of them abuse this power it is only their personal sin and they abuse but their own power for such an authority they cannot be denied to have if they have any power or authority in the Church at all Sect. 23 Answ 3 3. And how unjust soever the censure may be in him that gives it yet that we may lawfully sit down in silence I think is beyond dispute for though our Ministery be from God and the Calling of Divine Institution yet it is conferred on particulars this or that person by men and they exercise this ministery by vertue of that Calling which they had from men Now common sense and reason telleth us that we may lawfully obey men forbidding us the exercise of a Ministery which though the ministery be from God yet we have power to exercise in such a place by vertue of that Calling only which we had from men Sect. 24 Answ 4 4. Neither doth that answer of the Apostles to the High-Priest and Council and their resolution and practice to preach the same Christ still notwithstanding that Prohibition any way lay such a necessity upon any in our case to disobey and to refuse to lay down the exercise of our ministery when we are required And as to this let me crave leave here to mind the Reader 1. That this was one of the great arguments which Johnson the Brownist made against our Church assemblies Sect. 25. The Separatists objection that it was not lawful to communicate with them because our ministery was the ministery of Antichrists Apostacy this he would prove because none could stand publick Ministers except they receive of the Prelates Priesthood and Deaconry and without and against the peoples consent they are by the Prelates alone silenced deprived and degraded from exercising any ministery in those assemblies who yet ought not to suffer themselves to be silenced and deposed from their publick ministery no not by the lawful Magistrate Here we see in this mans mouth impudence and Sedition more than enough yet this bold assertion he labours to prove by this very Reply of the Apostles who would not at the command even of the lawful Magistrate cease to preach But 2. Sect 26. Answered by a Non-conformist What answer was given to him will exactly fit our case also I shall give it in the words of Master William Bradshaw Both because they speak fully to the Objection and in this so far justifie the Bishops power as to lay a necessity both upon the Minister and people to submit with peace and also to shew how even then when they say the Church groaned under the highest exorbitancy of Episcopacy The soberer non-conformists who did not acknowledge the Prelacy did yet judge it lawfull to submit to their power and to forbear the exercise of their ministery upon their pleasure For one of these was that Master Bradshaw and set aside his dissent from the established Order of the Church I doubt not a pious sober sound Divine and even then when himself was silenced upon the account of Non-conformity writing in the defence of our Church-Assemblies justifying our Communion proving the unreasonableness of separation from them in which Book (a) Unreason of Separat p. 90 Sect. 27. he gives this answer to the Separatist 1. When he i. e. Johnson the Separatist distinguisheth between silencing and deposing by lawful Magistrates and by Prelates as indeed he seemed to do when he said We are silenced by Prelates when the Apostles would not no not by the lawful Magistrates is in our case where the Prelates do it by Authority and Commission from the lawful Magistrate a distinction without a difference Sect. 22 2. Whereas the Separatist had said The Apostles did not make their immediate calling from God the ground of their refusal but this That they ought to obey God rather than men which is a Duty required of all Ministers and Christians He answereth That Though the Apostles did not assign their immediate calling from God as the ground
of this refusal in so many letters and syllables yet that which they do assign is by implication and in effect the same for it is as much as if they had said God himself hath imposed this calling upon us and not man and therefore except we should rather obey man than God we may not forbear for opposing the obedience of God to the obedience of man they therein plead a calling from God and not from man otherwise if they had received a calling from men there had been incongruity in the answer Considering that in common sense they ought so far to obey man forbidding them to exercise a calling which they do exercise only by vertue of that calling from men else by this reason there should be no power so to depose a man from his Ministry but that notwithstanding any Commandment of the Church or State he is still to continue in the exercise of his Ministry and should be bound to give that example which the Apostles did which is not only absurd but a conceit plainly tending to manifest Sedition Sect. 29 3. We are to know That though the Apostles Prophets and Evangelists preached publickly when they were not hindred by open violence and did not nor might they leave their Ministry upon any humane authority and commandment whatsoever because they did not enter into or exercise the same upon the will and pleasure of any man whatsoever yet they never erected and planted publick Churches and Ministry in the face of the Magistrate whether he would or no or in despite of him but such in respect of the Magistrate were as private and invisible as might be 4. Sect. 30 Neither were some of the Apostles only forbidden so as others should be suffered to preach the same Gospel in their places but the utter abolishing of Christian Religion was manifestly intended in silencing them But out Churches whereof we are Ministers are no private and secret Assemblies such as hide themselves from the face of a persecuting Magistrate but are publick professing their Worship doing their Religion in the face of the Magistrate and State yea and by his countenance authority and protection And we are set over these Churches not only by a calling of our people but also by the Authority of the Magistrate who hath an armed power to hinder such publick Actions and who is also willing to permit and maintain other true Ministers of the Gospel in those places where he forbiddeth some Sect. 31 By these it appears That the case of the Apostles and Ours is not the same nor can their answer to the High Priest and Elders from whom they received no call to preach and by whom they were forbidden to preach Jesus the design of that Council being not to forbid them alone and permit others to do it but utterly to abolish Christianity with any pretence fit us that we therefore should not lawfully obey and sit down in silence and recede from the exercise of our Ministery in a particular place upon the command of those from whom we received Authority there to minister and who though they silence and exclude us yet send others to minister to the needs of the Church in the same Gospel and therefore as the said Mr. Bradshaw so we conclude 1. If after our publick calling to minister in such a known and publick Church nor by the Church only but by the Magistrate also The Magistrate shall have matter against us just or unjust as to our obedience it matters not and shall in that regard forbid us to minister to our Church and the Bishop in these censures acting according to the Laws under which he and we are it bears the same reason I see not by what warrant in Gods Word we should think our selves bound notwithstanding to exercise our Ministery still except we should think such a Law of Ministery to lie upon us that we should be bound to run upon the Swords point of the Magistrate or oppose Sword to Sword which I am sure Christianity abominates Sect. 33 2. Yea and suppose the Magistrate should do it unjustly and against the will of the Church and should therein sin yet doth not the Church in that regard cease to be a Church nor ought she therein to resist the will of the Magistrate neither doth she stand bound in regard of her affection to her Minister how great and deserved soever to deprive herself of the protection of the Magistrate by leaving her publick standing to follow her Minister in private and in the dark refusing the benefit of other publick Ministers which with the good leave and liking of the Magistrate she may enjoy Sect. 34 3. Neither do I know what warrant any ordinary Minister hath by Gods Word in such a case so to draw any such Church or people to his private Ministery that thereby they should hazard their outward state and quiet in the Commonwealth where they live when in some competent measure they may publickly with the grace and favour of the Magistrate enjoy the ordinary means of salvation by another And except he have a calling to minister in some other Church he is to be content to live as a private member until it shall please God to reconcile the Magistrate unto him and to call him again to his own Church So far this learned man though a Non-conformist Sect. 35 Now I appeal to any that dissent most if it be not all truth for the main And change but the name of Magistrate into Bishop the reason is all one we may submit to one as well as to the other Though we should deny any such Authority to the Bishop as such yet because he in this acteth under the Laws and whatsoever Autho ity he hath by vertue of his Function in the Church yet it is certain that the exercise of this Authority here is by the leave and authority of the Magistrate So that here is nothing material in this exception but it still remains out of dispute that though it should be granted that the Bishops have no such power by any authority derived from Christ which yet we say they have yet we may lawfully submit to them in the exercise of it And let us do this we do our part and we shall live in peace Sect. 36.4 Partic. Ex ∣ cept 4. Another exception laid against the Bishops is this That though it be granted that they have some authority or if they have not that yet we may lawfully obey yet They exercise an Arbitrary power and this is not to be submitted to And of this nature is that fourth exception made by the Presbyterian Divines in their first paper of Proposals to His Majesty Viz. That some of the Bishops exercised an Arbitrary power as by sending forth their Articles of Visitation inquiring unwarrantably into several things and swearing the Church-Wardens to present accordingly so by many innovations and ceremonies imposed upon Ministers and People not required by Law Sect. 37
Answ 1 I answer 1. Those things which are really innovations and imposed and not required by Law surely we are not bound to obey nor do I know any that affirms we should sin if we submit not to them nor will it be charged upon those that deny them but upon such as impose them if the peace of the Church be violated Yet let it be considered also Sect. 38 Answ 2 2. Though such and such particular Rites may not be specially ordained by a positive Law for them yet if there be a general Law impowring the Bishops to order appoint and require what shall be for the peace of the Church and order in it what shall be for the conveniencies solemnity and decency of Administration and of all this leave them to be the judges what they now do so require they cannot be said to require without or against Law And if these particulars which they require be not manifestly against the Word of God I cannot see how we can be excused from sin if we disobey considering that establishment which by Law they have among us Sect. 39 Answ 3 3. But may we do nothing but what we are bound to do yea are we not bound for peace sake to do all that we lawfully may do Suppose our Governours should lay the peace of the Church upon such slight matters as are of no consideration in comparison with it and this be indeed their imprudence and possibly their sin Yet when this is done if we submit not supposing the things to be lawful in themselves I see not but that the violation of the Churches peace will be laid upon us as well as upon them nor will their imprudence excuse our sin There may perhaps be some kind of sin in them requiring but I am sure when the things required are not materially evil there can be no sin in us in obeying Let us not therefore so much consider what they must or may require but what we may and should do when it is required and we shall have peace Sect. 40 Except Partic. 5 5. The next great Exception is The Bishops claim to be Spiritual Lords contrary to the Royal Prerogative of Jesus Christ the only Lord and King of the Church The same which Johnson the Separatist made against our Churches See Unreason of Separat p. 47 48. and expressly contrary to that rule of the (b) 1 Pet. 5.2 3. Apostle where they if those Elders be supposed to be Bishops are only to oversee the Flock and not as Lords over Gods heritage but as ensamples to the Flock Yea contrary to the Royal dignity of the King and temporal Magistrate both in civil and ecclesiastical causes For they have their voices and authority in Parliament for enacting Laws for the Common-wealth They are Rulers of Provinces and Diocesses in ecclesiastical causes in civil State and dignity some of them above all all of them above some of the Nobles Justices and other Magistrates of the Land They and their Courts handle and determine civil causes and affairs that appertain to the Magistracy they inflict civil mulcts and penalties give Licences in several cases all the Priests and Deacons are exempt from the Magistrates Jurisdiction in divers things and answerable only or chiefly to the Prelates and their Officers Sect. 41 For Answer Here is a great charge indeed but it signifies nothing as to the business before us viz. our submission for Peace sake For Answ 1 1. Should they claim to be what they are not for there is a vast difference between to be and to claim to be may we yet not lawfully obey them in things honest though we own not their claim I judge we may The claim may be unjust in them and yet the things which they require of us may be fit to be done by us Sect. 42 Answ 2 2. Though they should claim more than belongs to them yet this makes not a nullity of that authority which is their due What they may justly require as Bishops and Governours of the Church they may require had they not those Titles of Spiritual Lords and then the addition of that Title destroyes not their power of Bishops Sect. 43 Answ 3 3. But They neither are nor claim to be such Spiritual Lords as the Objection implyeth as even the (c) Bradsh unreas of Separ p. 65. learned Non-conformists have acknowledged and which their Canons and practice shew For those things which are antecedently necessary by the Law of God they do command and press not as their own but as the Laws of Christ. And for things which are of another nature the practice whereof is made necessary pro Hic Nunc by their constitutions they prescribe them not so as to bind the conscience of any to the acknowledgement and approbation thereof as necessary things but only to obey them in practice and for external order and as things indifferent in themselves which we are no longer obliged to than they are commanded And therefore they cannot be said to arrogate such an Office of Spiritual Lords as the Apostle condemns nor in that sense wherein Christ alone is Lord of his Church They never attempting to introduce a new worship of God or enjoyning subscription to new Articles of Faith But requiring only the same Articles to be believed which Christ hath revealed and ordering only the external mode and circumstances of worship the substance of which is only from Christ as to decency order and edification of which they as the Governours of the Church here must be in a very great measure acknowledged the Judges and which are by Christ left free to the Church to order according to the condition of Time and Place and other Circumstances Sect. 44 Answ 4 4. And as they encroach not upon the Prerogative Royal of Jesus Christ so neither do they infringe the Authority of the King and Civil Magistrate And to evidence this I need say no more than that which the forecited (d) Unreas of Separ p. 47. Mr. Bradshaw though no friend to the Bishop hath said in answer to this very objection 1. That the Prelates claim their voyces in Parliament not as Divine Ordinances appertaining to their Prelateships but as an honour annexed to the same by the Civil Magistrate 2. Their Authority in causes ecclesiastical over Provinvinces c. is either such as the Magistrate himself may execute and administer in his own person if he please or such as is not for Him as a Magistrate to execute The first sort The Bishops administer only by vertue of the Magistrates own Commission and therein they impair not either his dignity or supremacy much less in the other part of their authority which belongeth not to the Magistrate himself to execute especially when they use not this neither without his consent licence and approbation 3. That all are above some some above all the Nobles Justices c. is a free and voluntary honour
in convenience there may be in this I cannot imagine 4. Sect. 84 Yea we shall find some foot-steps of such a thing as a repeated Ordination and a New Imposition of Hands in the Scripture practice too which will prove it lawful and in some cases convenient as when a man is sent to a new place and in a new particular Mission though he were in the Ministery before It is not only my notion but having communicated my thoughts I have met with divers of the same judgement in this and have since seen this Argument gathered up together in its full force by (k) Humph. of Re-ord Sect. 1. p. 6. Sect. 4. p. 30. Master Humphreyes It is evident That St. Paul was made a Minister and an Apostle by Christ himself who saith (l) Act. 26.16 17 18. I have appeared to thee for this purpose to make thee a Minister And now I send thee to the Gentiles to open their eyes Here he was made a Minister and had the office of Apostleship conferred upon him This he stands upon (m) Gal. 1.1 Neither of man nor by man but by Jesus Christ This he pleads as his undoubted call when ever he is called in question He is now then estated and invested in this office and function Yet we may well conjecture and some think it cannot well be denied that Paul was confirmed in this Ministery by the imposition of the hands of Ananias (n) Acts 9.17 18 20. with Acts 22.14 15 16. who put his hands on him and he then was filled with the Holy Ghost was baptized and then went and preached But clearly after this we find him again (o) Acts 13.3 Separated to the work of the Gospel by Prayer and laying on of hands With him take his Companion Barnabas it is clear He was (p) Act. 11.22 sent forth before by the Church at Jerusalem and it is not probable that He so famous a Minister should be in such a work without Ordination yet He also with Paul in the forenamed place hath a New Ordination Separate me Barnabas and Saul said the Holy Ghost to the work whereunto I have called them And they did so (q) Acts 13.1 2 3. When they i.e. Niger and Lucius had fasted and prayed they laid their hands on them and sent them away They were called now to go upon a special Mission to preach the Gospel at Seleucia Cyprus Salamis Paphos c. and are sent out by a New Ordination And the same reason shall justifie persons that submit to a Re-ordination now which may be given of the Imposition of hands upon those two who without controversie were in the Evangelical Ministery and their office before There was indeed the special command of the Holy Ghost true but the Holy Ghost commands nothing to be done but the thing it self hath its proper reason and end To give them the Ministerial or Apostolical office it could not be for that needed not they had it already But it was to send them out to a particular work to give them a just repute in the places to which they were sent to put a due valuation upon them that they might be received as the Ministers of God and Apostles of Christ And upon the same reason or the like thus far infallibly may any conscientious Christian submit to the required Re-ordination though he still stand upon his former Ministery as valid in foro Dei and all his former Ministerial acts by vertue thereof good and valid too yet as the case stands with us in England wherein the Laws suffer none to exercise their Ministery unless ordained or at least allowed and licensed by the Bishop and wherein many will not some perhaps out of conscience cannot suppose it their weakness hold him for a true lawful Minister otherwise at least not a Minister of the Church of England He may I say considering these cases submit without sin and for these reasons take this new Ordination That he may have both a full and free authority from the Laws to exercise his Ministery and that he may be received as an allowed Preacher a Minister legally sent as to the exercise of his function with freedom acception and success with those among whom he is placed Before I leave this instance 5. Sect. 85 What if I should adde this which I look not upon as an idle conceit but a rational conjecture of (r) Humph. of Reord Sect. 1. p. 7. the forenamed Author gathered from this new Imposition of hands on Paul and Barnabas That if a Minister have a call to a new place or a new special work though there be no necessity of it yet he lawfully may have a peculiar Ordination to that place and work so far that if the hands of a Bishop and other grave persons were laid on him afresh with fasting and prayers for Gods blessing on him in the same no man can rationally judge that in so doing either the Bishop or himself should be involved in any guilt of sin 6. Sect. 86 But as to our case Those who are called to the Evangelical Ministery so they are and so they judge themselves to be who have been ordained by the Presbytery are obliged for a (s) 1 Cor. 9 16. Necessity is laid upon them to preach the Gospel and to administer the Ordinances of Christ to that Congregation where they are placed leave and liberty they may have to do this if they will thus far submit to the Episcopal authority Now sure I am that Woe is unto them and they sin if they do it not where they may have leave and liberty but I am not sure they should sin if they should submit to this Episcopal Ordination superadded to their former that they may have liberty and authority to exercise that Ministery in this Church which they have received Nay very probably yea I think infallibly they should not sin in this but should sin certainly if they would rather lay down their Ministery and forsake their work and standing than submit to this Ordination required Now then whether it be fit to commit a certain sin such as laying down our work and the exercise of our Ministery upon the doubt or fear of but a supposed sin in taking a new Ordination which is in this case but a Confirming of us in our Ministery let any serious considering man judge 7. Sect. 87 Yea it seems not only a thing lawful that may be done but according to our present state if required a duty that must be done upon the account of that Obedience which the Gospel requires (t) Rom. 13.1 5. in every soul to the Higher Powers and this For conscience sake and to (v) 1 Pet. 2.13 14 15. every Ordinance or Politie among men for that I conceive is the genuine meaning of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Apostle Whether to the King as Supreme or to other Governours commissioned by him for the Lords sake
and because so is the Will of God that we should do For if we yield to Episcopacy though not as a Divine yet as an Humane Constitution not repugnant to the Word of God and so much without doubt whatsoever it be more it is with us being established here by the known Laws When then they require this of men I see not how it can be avoided but by vertue of those forementioned texts it ought to be done Re-ordination being in this case as is well noted but a submission to that Order of Church Politie which is by the established Laws made by the Powers not only in being but who have the undoubted Soveraignty and legal authority again set over us In a word 8. Sect. 88 Lastly It is not of no consideration that we in this case not only consider what is necessary to make a man a Minister of Christ but also what is requisite to qualifie a man for the legal maintenance which doth belong to such a Ministery in England And those who deny the necessity of a superadded Episcopal Ordination as to the former end yet must see a necessity at least the use and lawfulness of it to the latter Upon such an account as this no man ever questioned the lawfulness of a double Marriage When the late Usurping Powers required this to be Solemnized by the Civil Magistrate no man doubted but those who were either not satisfied in Conscience of that way or doubted the ill consequences when the tide should turn the Laws as then standing not allowing the Legitimation of the issue of such a Marriage might lawfully as many and all wise men did be Married again by the Minister according to the Laws in force without incurring the guilt of any sin thereby And why may not a second Ordination be admitted upon the consideration of the like consequences One is no more a Sacrament than the other One is as much an Ordinance of God as the other The Name of God would be no more taken in vain in the one than in the other Nor can I by any thing in Scripture find there should be any sin in the one as before it is stated than in the other Sure I am the Holy Scripture no where condemneth it hath no where given us a Law against a second Ordination and (x) Rom. 4.15 where there is no Law how there should be a Transgression I say not I but a wiser than any of us even St. Paul himself could never see He that is desired to see more of this Subject let him consult that little book of Mr. Humphreys professedly handling this question of Re-ordination where he will see the lawfulness of it at least as to the receiver clearly and fully proved the main doubts and scruples about it and difficulties in it untied and solved To that I referre the Reader In the mean time This may be enough to perswade and shew that men lawfully may in this thing submit to and comply with the Orders of our Superiours without sin Having now solved these doubts as to matter of Ordination and Re-ordination and answered all the most material Objections I hope I have laid such grounds as may satisfie all serious and considering men of the if not necessity yet lawfulness of our submission to the Government the Episcopacy established with us notwithstanding these great exceptions taken against them in matters referring to the first general head wherein the Bishops are said to take too much upon themselves and to challenge a power which is not theirs CHAP. VI. The other general Exception against the Bishops as hindering the particular Pastors from the exercise of their Office answered Sect 1 WHen I have satisfied the scruples that refer to the next general head I think I have said enough as to the matter of Government and shall have sufficiently cleared this That notwithstanding all this there may be a peaceable submission a due conformity lawfully yielded General Ex ∣ ception 2 2. This Exception is That the Bishops as they are said to take too much upon themselves so will not suffer others to take their due but hinder the undoubted Officers of Christ the Pastors of particular Churches from the exercise of their office particularly as some have objected that part of Government and Discipline which they think they should and do judge they are called and have authority to administer every particular Pastor being bound to a personal ministration of all the Ordinances of Christ to that particular Church committed to his charge So it is objected Answ 1 Sect. 2 To this the Answer is readily returned in few words 1. That the particular Pastors of the several Congregations are the undoubted Officers of Christ there is none that I know among all those concerning whom the dispute now is who doth in the least deny 2. Answ 2 For the main unquestionable parts of their Office Sect. 3 they are so far from being hindered the exercise of them that they are most expressely enjoyned to perform them For the preaching of the Word and Administration of the Sacraments the two principal works of the Evangelical ministery they are expressely sent to do them and have these given in charge to them in the very forme of their Ordination (a) Form of Order Prieste Take thou authority to preach the Word of God and to minister the holy Sacraments in the Congregation where thou shalt be so appointed Here are the Keyes expressely given into their hands and no small part of the power of the Keyes viz. The Key of Doctrine to preach the Word which was never denied them and the Key of Discipline too thus far as to open to Door and let persons into the Church by Baptism when the same authority is given them to administer the Sacraments as to preach the Word Yea farther 3. Answ 3 Sect. 4 Is not a great part of the power of binding and loosing put into their hands Have they not this Commission given them yea before they receive their particular Mission by the Bible put into their hands at the very imposition of the Bishops and other Presbyters hands in these words (b) Form of Order Priests Receive the holy Ghost whose sins thou dost forgive they are forgiven and whose sins tho dost retaine they are retained And be thou a faithful dispenser of the Word of God and of his holy Sacraments In the Name of the Father and of the Son and of the holy Ghost Where observe Their Commission is given them in the very same forme which (c) John 20.22 23. Christ himself used in commissionating his Apostles which some have quarrelled at in the practice of our Church as if it were an abuse of the Scripture and assuming a power which Christ never gave to the Bishops The Form used Receive the Holy Ghost vindicated To give the Holy Ghost nor is the Holy Ghost given to all on whom the Bishops so lay their hands But indeed
and Nation Lastly To the King and Nation In bringing or at least being an occasion of an evil report upon both for when such Laws are established such things required and yet so many so noted so eminent persons refuse to yield obedience and it may be others of more unquiet and turbulent Spirits will be too ready to raise Commotions about them The King cannot in Justice and Honour but maintain his Laws it cannot be expected but the Penalty of the Laws will be in some measure executed upon the Disobedient now especially if many should disobey and consequently suffer what a noise will this make in the world and according to the different judgements and humours of men that hear it how will it bring a reproach upon both In some mens accompts The King shall be a Tyrant not a Father to the Church who makes such Laws which his consciencious Subjects cannot obey for fear of sin against God and are yet punished for disobedience even persecuted for Conscience sake Among others when they see so many disobey and be so unquiet under the Laws The whole Nation shall lie under the reproach of a troublesome disquiet discontented factious people delighting still in Sedition and Rebellion as if they would indeed make good that By-word that the King of England hath such a people to rule as he may fitly be termed Rex Diabelorum Pudet haec opprobria nobis Sect. 16 Let no man think me so voyd of all sentiments of Piety and Charity as to judge these Brethren indeed guilty of all these scandals as by them willingly given or justly and necessarily drawn from their practices for I seriously professe my only design is to intreat my Brethren duely to consider whether some occasions of stumbling be not by their practices laid in the way of such who are thus scandalized and to consider what some corrupt minds or well-meaning but weak men may be too apt to draw from thence and to beseech them to shew so much love to and zeal for the honour of their King and Country of this Church and State so much tenderness for the interest of Religion Piety Unity and Peace as to put forth themselves to the utmost to promote all these Not so much to consider how to maintain or uphold the reputation of a party or cause but how far they may go what they may without sin do in the use of those things which the Laws command That as much as in us lyeth we may by no mistake miscarriage or indiscretion of ours be in the least an offence nor give any occasion of offence to any to friend or foe to the righteous or ungodly to Papist or Protestant to weak or strong to those within or without the Church [g] 1 Cor. 10.32 33. Neither to Jew nor Greek nor to the Church of God Cordially seeking not our own profit but the profit of many that they may be saved CHAP. II. Some General undoubted Maximes concerning the Obligations of Humane Laws applied to the particular Case of the Liturgy c. Sect. 1 AS for the use of the Liturgy to which the Lawes of this Church and state of unquestionable Authority do undoubtedly bind us let us consider whether there be any thing in it which a conscientious christian who desires faithfully to discharge his duty to God and the Church may not submit and conform to And if it may lawfully be used I shall be confident that no rational man or peaceably minded Christian will say that the adding of a command to that which was before lawfull should now make it unlawfull or that we should sin in doing a thing when commanded which we might do without sin if not commanded And if we may do this without sin I shall presume there is that zeal in all that love the Church to its peace that will engage them to do it if upon no other account yet for Peace sake Sect. 2 We shall here to prepare the way consider how far there is a perfect agreement among all sober men of both perswasions in reference to the Obligation of Lawes upon conscience and applying these to the particular case of the Liturgy we shall see how really little the matter of difference is and labour to remove that that there may bee a perfect conformity so far as the Lawes oblige Sect. 3 1. I take this as an unquestionable truth granted and pleaded by all sides That our First Great and Principal Obligation is to Law and Will of God So that whatsoever we are to do in this or any others case must not be repugnant to this viz. it must be in it self lawful Not evil or sinful in the matter of it for we are ingaged to God in an higher Obligation than we can be to any Laws of men whatsoever And in case of a thing materially evil this must be our rule [a] Acts 5.29 That we obey God rather then men We must not be scrupulous to refuse an active obedience to the Laws of men who have no power but by Commission from and subordination to God when in obeying them we should manifestly sin against the eternal God who is the onely [b] Jam. 4.12 Supreme Law-giver and who is able to save and to destroy [c] Mat. 10.28 both soul and body In this case those two Apostles Peter and John [d] Act. 4.19 appealing to the Consciences of their very Persecutors Sect. 4 2. I take it also as undoubted on all hands that the things which we do must not only be lawful in themselves but expedient also in reference to the several circumstances and accidents that may occurre for many things may be in themselves lawful to be done there being no evil in the matter of them which yet upon the several emergencies and from the circumstances of Time Place Persons Scandal he may neither be convenient nor expedient but the contrary and so during these emergencies they become at least accidentally for those persons at such times unlawfully to be done as it is evident in the case of meats offered to Idols [e] 1 Cor. 10.25.31 Whatsoever was sold in the Shambles a man might buy and eat though it was probable some of it had been offered to Idols it yet was nothing to him who knew the [f] 1 Cor. 8.4 Idol was nothing nor the meat offered to Idols in that regard of any esteem with him but he eateth and giveth God thanks But in case of Scandal [g] v. 7 8 9 10. all having not the same knowledge where another might be offended or encouraged by such an example to eat in Conscience to the Idol He should sin who would not abridge himself of his own lawful liberty for the profit of the weak Here the Apostles Rule is [h] 1 Cor. 10.23 24. All things are lawful for me but all things are not expedient Let no man seek his own but every man anothers welfare Sect. 5 3. It is as
this Law it is this It enjoyneth all Ministers in the Church of England to usâ— this form of Confession Prayer Praises and Administration of Sacraments and the Rites therein prescribed in all the administrations of the publick worship of God Now there is no imaginable reason why any should refuse conformity to this Law but what may be referred to one of these two heads The unlawfulnesse or the inexpediency not of the constitution but of the practice And if I satisfie these two that it is neither unlawful nor inexpedient I am sure I shall do enough to justifie yea considering the Law upon us to prove the necessity of this practice to any rational man CHAP. III. The Liturgy examined and 1. That a prescribed form is not unlawful proved Sect. 1 THe first thing that we shall consider is the lawfulnesse of the use of this Liturgy for this is the main and this being cleared the matter of expediency considering the Law requiring it will soon be resolved Here then our enquiry is whether there be any thing in this form which is in it self evil or that may not be used without sin Sect. 2 Upon serious consideration with the best eyes and judgement which I have having also in view those many exceptions both formerly and of late made against it I must seriously professe that I can find nothing but what we may use and submit to without sin And really being convinced that we lawfully may do so as to any thing in the matter of it I must conclude we must do so in regard of the Law that enjoyns it In this case therefore for the satisfying of my self and others for we are not to obey as brutes but as rational Creatures who are to know what and to give a reason why they obey it is not proper for us to enquire whether it be well imposed but being imposed whether may we lawfully use it Not whether it were just or fit to make such a Law for of this we are not the Judges but the Law being made how far are we bound to obey it and this is our proper work 1. Sect. 3 The Question then so far as concerns our practice is not whether our Superiours may justly enjoyn this service and require this use of the Liturgy upon such severe penalties The Question truly stated as to our practice though I judge they may yet for me let every one abound in his own sense so as he publish nothing of it to disturb the peace of the Church or raise in men an evil opinion of their governours Negatively nor suffering their own hearts to despise or have a grudge against or ill thoughts of their Rulers or their Authority God having unquestionably bound all by his most righteous Law [a] Exed 22 28. Acts 23.5 not to revile the Gods or speak evil of the Judges and Rulers who are as Gods and this Law forbidding not only reproach and calumny by the tongue but the iniquity of the [b] Eccl. 10.20 thoughts also The same [c] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word is used both in Moses and Solomon and signifies not only open rayling or blaspheming but in the primary and first Notion any vilifying contemning or slighting we may not openly rail on them like those impure Sectaries who [d] Jude 8. despise Dominion and blaspheme Dignities nor privily detract from them nor in our thoughts contemn or slightly regard them for they are [e] Psal 82.6 Gods and to be reverenced as well as obeyed Their names and honours are sacred as well as their persons Sect. 4 2. The Question only is this we see what is enjoyned by a Law that bears the undoubted stamp and character of a Law of England whether and how far are we bound to obey it or thus whether might these prayers and rites Positively And the Affirmation proâ—ed have been lawfully used by us had they not been commanded and so now this use become a duty being commanded for I take this to be undoubtedly true that what is lawful in it self becomes a duty when enjoyned even according to the principles of those Brethren who have declared [f] Due account c. to His Majesty p. 4. That it is the desire of their souls to contribute their parts and interests to the utmost for the promoting of Holinesse Vnity and OBEDIENCE to Rulers in all LAWFVL things And I am fully satisfied in the former that it had been no sin to use them considered simply in themselves had they not been enjoyned and therefore must conclude it now a duty to use them and a sin not to use them being enjoyned during the standing of that Law which enjoyns them Sect. 5 The consequence is clear upon the former principles that if it lawfully may be done then in obedience to a law it must be done for I have purposely waved here the term of indifferent which hath occasioned so much dispute and men have not agreed upon the meaning of the word some would have that to be indifferent which is a middle between lawful and unlawful absurdly enough when these lawful and unlawful are such as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have no middle between them all things that can be done must be one or the other Others not so irrationally yet not very clearly account that indifferent which stands equally related to good and evil and neither one or t'other when it will be hard to find any one thing in matter of action which is not clothed with such circumstances as will denominate it either good or evil and the truth is I judge nothing to be indifferent to be done or forborn for of such things we speak which hath not some measure of goodnesse in it for I am sure no evil can be so it must be forborn it may not be done but there are many good things which either may be done or may be forborn at some times and places and this is properly indifferent and what may be done must be good so far as it may be done I take therefore an indifferent thing to be that which stands equally opposed or related to a necessary duty and to a sin such as we are not necessarily obliged to do nor sin if we do it not but for any thing in it self we may lawfully either do it or forbear it Now a Law coming and determining us either way though there be an indifferency in the nature of the thing yet there is no indifferency in our obedience to a Law And really if we acknowledge the thing required to be lawful we cannot deny but we may lawfully obey and if we obey not where we lawfully may neither God nor man will acquit us from the guilt of resisting an Ordinance of God as well as the Commands of Men. Sect. 6 The antecedent is only doubted whether this Liturgy or these Rites prescribed may without sin or lawfully be used I am clearly satisfied in the affirmative that
or composing Catechismes or collecting matters for Instruction Exhortation Rebuke or Comfort c. from the practice of the people of God we have also from the like practice in these cases Sect. 17 Object 2 As frivolous also is that Objection That these were not prescribed so as though it might be lawful to use them at our own choice and liberty yet not to be enjoyned them nor may we submit to an enjoyned Forme Sect. 18 Answ 1 1. For to omit that those Scripture Formes were also sometimes enjoyned some of them at least not to mention the Lords Prayer We read Hezekiah not only commanding their duty to sing praises but enjoynes them a Form also In the words of David and Asaph the Seer But Sect. 19 Answ 2 2. Formes being lawful the former maximes prove that the prescribing them by a just authority is so far from making them unlawful to be used that it makes the use of them a Duty And indeed let reason judge Is the Forme good sound grave doth the injunction make it bad or unsound may we pray blesse give thanks c. in such words at our own choice and may we not use the same words when we are commanded were they good before and are they evil now The commands of men do indeed take off the indifferency of an action so far as pro Hic Nunc to determine us where we were before at liberty but I could never hear that the command of that which is lawful should change the nature of it and make it sin so as what is lawful now for us to do shall be unlawful when enjoyned So that notwithstanding all this it stands undoubtedly true That to use a prescribed Forme is not unlawful and consequently this cannot make the use of our Liturgy unlawful that it is such a Form I need not inlarge in this particular which is not much gainsaid and even those who scruple this particular do yet acknowledge the usefulnesse and expediency of a Forme in the Publick Ministrations But by the way Sect. 20 1. Formes in the Iewish Church This I am sure of The Jewes are acknowledged to have had some Formes in their sacred offices for though we find not any whole Liturgy of theirs which was used in their Synagogues and publick assemblies yet that such they had is more then probable for I never yet met with any who had reason to question the truth of that which is by learned men observed of the Forme which they used at the Celebration of the Passeover our Saviour himself in his practice conforming thereunto This say the [o] Bez. in Matt. 26.20 ex Iosepho de bello Judaic l. 6. c. 3. Paul Burgens in Psalm 112. Ios Scalig. de emend Temp. l. 6. learned was the Forme they used from the time they entred into Canaan They were to eat the Lamb in private families where were to be no lesse then ten no more than twenty persons They washed their feet then lay down to eat the whole Lamb with unleavened bread then rose and washed again and lay down to the Table to the Post-coenium the After Supper where they had their unleavened bread and sallets of soure herbs in a dish Then the Master of the feast first dividing the bread blessed it in this forme [p] Benedictus es Domine Deus noster Rex universi in esu panis arymi Blessed art thou O Lord our God King of all the world in the eating of this unleavened bread The bread thus broken they kept one part and divided the other among all the persons there who did eat the Passcover in this form of words [q] Iste est panis aerumnae quem comederunt majores nostri in terra Aegypti quisquis esurit accedat et paschatiret et cui opus est nccedat et paschariret This is the bread of affliction which our Fathers did eat in the land of Egypt whosoever hungreth let him come and eat the Passeover and whosoever hath need let him come and eat the Passeover This done He took the cup and blessed it in this forme [r] Benedictus es Dmine qui fructum vitis creasti Blessed art thou O Lord who hast created the fruit of the vine and of this he drank and then it went round about the Table This cup was called the [s] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cup of blessing to which the [t] Psal 116.13 Psalmist alludes I will take the cup of [u] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salvation and call upon the name of the Lord and in reference whereunto the Apostle calleth the Poculum Eucharisticum in the Lords Supper [x] 1 Cor. 10.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Cup of Blessing At which time was sung that Solemn Hymne which they called the Great Hallelujah which was the 113 Psalm with the 5 following thus did the Jewes This forme manner and rites that Christ himself did use those passages of the Sacred History do discover viz. [y] Matth. 26 23 Judas dipping his hand in the dish and Christ [z] Joh. 13.26 giving him the sop the beloved Disciple [a] Joh. 13.23 lying in Jesus bosome Christ [b] Job 13.4 rising from the table to wash his Disciples feet then again [c] Joh. 13.12 lying down and [d] Mark 14.26 singing the Hymne these things were not usual at every ordinary eating It is therefore observed that Christ did not wholly institute any New Rite in the Church but what was before in the Jewish Church he took and applied to a new use end and signification They had Baptisme as in their several washings so in the solemn admission of a Proselite into the Church the Jewes did not therefore quarrel with Iohn for bringing in a new practice but onely asked his [e] Mark 1.4 with Joh. 1.25 Authority to baptize What was with them thus an initiation Christ in his Church made Sacramental The Eucharist was not simply new neither for they had at their solemn Feasts their Post-coenia and in those a Commemoration of the Blessings at those Feasts celebrated as at the Passeover the Deliverance from Egypt at their Pentecost the Delivery of the Law at the Feast of Tabernacles their Travels in the wildernesse c. the proper blessings remembred in those Feasts Christ taketh up this practice continueth this post-coenium and onely adds a new signification and the Commemoration of his Death and Passion who indeed is the proper [f] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 5.7 Paschal Lamb and the [g] Joh. 1.29 Lamb of God that taketh away the sin of the world Sect. 21 2. Formes in the Ancient Christian Church As the Jewes so the Christian Church had their Liturgies and publick Formes too Thus much we find acknowledged even by the learned Non-conformists that [h] Ball Trial of grounds of Separat answ to obj 8. c. 5. whatsoever may be thought of the two first ages yet for the
but the Holy Scriptures that is as such as Canonical or under the name of Holy Scripture as is to be seen in that Council of Carthage where they allow the reading of others in their proper place and for their proper end and this farther appeares by that of the Council of Hippo which abridging that 3 d of Carthage gives us this account of it (x) Scripturae Canonicae l â—gendae quae sunt praeter quas aliae non legantur Conc. Hippon Can. 36. These are the Holy Scriptures to be read in the Church and besides these let no other be read i. e. no other for such or for Holy Scripture It is the unquestionable prerogative of the Sacred Scriptures to be the prime and supreme rule of Faith and Manners and nothing is to be read as such viz. as the undoubted or immediate rule of either but the Scriptures alone and therefore by those ancient Fathers and Councils they were accounted onely Canonical and none else admitted for Trial of Truth or proof of Doctrine But yet all Apochrypha were not accounted either prophane or impious but there were some called (y) Ecclesiastici à majoribus appellati quia in ecclesia recepti c. Jo. Drus de quaest per epist 107. Ecclesiastical because received and read in the Church among other godly books though not as a rule of Faith yet as instruction in manners hence those books were of old called in a sort Canonical or Deutero-Canonici not equal to the Scriptures but went after them in a secondary place and preferred before others In this sense I take that of St. Austin speaking of the times after Haggai Zechary and Malachy (z) Aug. de civ â—â— Dei lib. 18. c. 36. Quorum supputatio Temporum The supputation of which times saith he is not found in holy Scripture called Canonical but in others which though the Jewes do not yet our Church doth reckon for Canonical i. e. in a secondary place such for in another place he speaks otherwise of them [a] In Apocryphis eist invenitur aliqua veritas tamen propter multa falsa est Canonica authoritas August de civit Dei lib. 15. Cap. 23. In the Apocrypha though there be found some truth yet because of the many falshoods there is no Canonical authority i.e. properly such But by these testimonies it is clear that they were read in the Church though not as the undoubted rule of faith yet as instructions builded thereupon Sect. 18 And that they might be so read we have the concurring judgements of others also of later dayes even in the Reformed Churches yea of some Non-conformists [b] See Balls Trial of Separ Ch. 7. Answ to Object 6. here also He that pleaseth may see c) See Hutton Answ to Reasons chap. 10. gathered to his hand the judgments of (d) Zanth de Relig. c. 1. artâ—â— 4 et 5. Zanchy (e) Hiper lib. 1. Meâ—h Theol. Hiperius (f) Pellic. praefat in Apochryph et praefat in Judith Pellican one highly esteemed by Bucer Zuinglius and Melancthon and the learned in those days and g) Kimedonc de Script verb Dei l. 6. c 90. Kimedoncius a Professor of Divinity at Hidelburgh who have judged these books to have been received next to the Scriptures with great reverence profitably rehearsed fruitful and profitable to the edifieation of the people not Canons of faith but instructions for manners 2. Neither hath our Church received or prescribed them in any other notion a mark of distinction is set upon them they being called no other than Apocrypha and therefore cannot rationally be judged to be prescribed as Canonical especially when the expresse words of our (h) Artic. 6. of the Church of England Articles are The other books as St. Hierom saith the Church doth read for example of life and instruction of manners but doth not apply them to establish any doctrine and these are the third of Esdras and the rest that follow Sect. 19 3. Nor can our reading of them though in that time and place be with reason judged to put an higher authority upon them than the Church hath done which prescribeth them Yea though they are read for instruction and example it followeth not that we are taught to practice every thing or imitate every particular in any example there or to esteem every action good any more than we are to practice or imitate every thing that we read done in the Scriptures The reading of (i) Gen. 9.21 Noahs being drunk (k) Gen. 19.33 35 36. Lots incest (l) Gen. 42.15 Joseph swearing by the life of Pharaoh (m) 2 Sam. 11 4-18 12.9 Davids adultery and murder (n) 1 King 11.5 Solomons idolatry (o) Num. 12.1 Aaron and Miriams sedition (p) Act. 15.39 Paul and Barnabas's angry parting (q) Matth. 26.70 Peters denial and (r) Gal. 2.11 Sect. 20. dissimulation c. is neither an allowance of these infirmities nor a ground to practice the like There are other uses of examples than imitation they are in cautelam as well as in sequelam for caution as well as instruction Nor can there be any more allowance of all the actions lies or fumigations in Tobit or Judith by reading them than there is of those other So that yet here is nothing to conclude it sinful to read these books according to the order prescribed The highest that can be imagined is which yet I dare not determine or may be want of Prudence in requiring them but no shadow of unlawfulnesse in obeying the prescription which is Sect. 21. Except 4. The Absolution Answered but to read these Books not to justifie every thing in them Sect. 22 4. For that other exception taken to that Form of Absolution in the visitation of the sick in these words I absolve thee This I conceive is of very little weight to be stood upon For 1. That such authority is given to the Ministers is and must be granted by all that acknowledge them to have any interest in the power of the Keyes and clearly given to them by Christ in that (s) Joh. 20.23 Whose soever sins ye remit they are remitted From whence if any where we must fetch the ground of our Commission and Ministery and is so expressely signified by the order of our Church in her (t) Form of Order Briests Sect. 23. Ordinations 2. Nor do we without warrant agreeably to our Commission John 20. say By this authority committed to me I absolve thee When it is clear we do not that which is proper to God alone (u) Mar. 2.7 10. and to Jesus Christ as God actually to grant a pardon nor pretend to a power to free from any penalty due from God to sin nor as Judges give the sentence but only as Ministers under Christ and authorized by him declare that sentence and this not absolutely but expressely upon condition of sincere repentance
and Feasts of the Church of England Examined and justified THere are two several lovers said that a August in Psal 64. learned Father which have built two several Cities § 1. The love of God buildeth a Jerusalem the love of the world buildeth a Babylon We need not look far back for evidence of the one This poor Church of England hath by woefull experience found that our love of the world hath turned our Jerusalem into a Babylon our Vnity and Order into Division and Confusion and consequently our Beauty and Glory into Deformity and Misery That now it is high time we change our love b 1 Joh 2.15 Love not the world nor the things of the world It is high time to break off that unhappy match We have bin too long adulterous with the world and disloyal to our God Oh let us now give her a Bill of Divorce for a perpetual separation and cordially resolve and say c Hos 2.7 We will go and return to our first Husband for then it was better with us than now By our divisions and our love of the world we had almost destroyed Oh let us now shew that we can and will do more for the love of our God to repair the breaches and set up the Walls of Jerusalem that were broken down Oh let the flames of love in our souls ascend to the God of Peace then shall we sincerely study and endeavour the Peace of the City of God To quicken these flames excite this love and promote this Peace is the only design of these Papers Oh let my Peace-Offering be accepted with God and his Church though the slenderness of my stock will not reach to a d Lev. 5.7 11. Lamb or Turtles yet the Lord with whom e 2 Cor. 8.12 if there be a willing mind it is accepted according to what a man hath and not according to what he hath not will accept this Free-will-Offering of my soul though it be but as f Lev. 5.11 Flower without Oyle even g Lev. 14.31 such as I am able to get In magnis vel voluisse sat est § 2 In my former Sheets I have considered the Differences in Doctrine the Doubts and Scruples about Government Discipline and the Liturgy or Form of publick Prayer and Administrations Wherein I have endeavoured to remove all considerable Doubts and material Exceptions that which I hope may satisfie the sober minded that there is nothing in any of those things Imposed upon us but what the Conscientious Peaceable Christian may and while enjoyned by such Authority ought to submit and Conform unto § 3 There is now but one thing more that I know that troubles us the matter of Rites those several practices and observations prescribed in our Liturgy and enjoyned by the Canons These things we must acknowledge to have bin made both of late and of old the matters of as high Disputes and as sad contentions as the Church ever knew not alwayes from the nature of the thing but most times from the corruptions of men both the over-rigidnesse of some and the frowardnesse of others for long before their increase to that multitude of which * See Pref. to Com. Pr. of Ceremonies why some abolished and some retained Saint Austin is said to complain and when yet they were not a bused to vanity and superstion even in the very next age to the Apostles what sharp and bitter contentions were there about the time of one Feast How were the whole Eastern and Westorn Church divided about the observation of Easter And since our Church hath abolished that †Pref. to Com. Pr. of Cerem c. excessive multitude and cast out the vain unprofitable and superstitious Ceremonies which obscured the glory of God retaining only those that conduced to Order and Decency and Edification Yet what troubles and turmoyles in this little Island the heats of men have raised heretofore and do still continue about these innocent things we have sufficiently seen and can never sufficiently lament § 4 But what great crime are these harmless Rites guilty of that they should be so much spoken against Is there any such Idolatry Superstition Sinne any thing of so horrid a nature in these or any one of these that a pious soul may not dare to approach near them that a conscientious Christian may upon no terms obey the Law that enjoyns them nor on any hand conforme in practice to them no not to maintain what we are so much bound to promote the Peace of the Church I think not Let us take a view of the Particulars whether the observation of Times or Things for we have but these two to consider 1. The Times to be observed 2. The Rites and Ceremonies prescribed in the Sacred Services § 5 1. The Times are either of Fasting or Festivity here all that we have to do is to examine the Fasts and Feasts of the Church of England and how farre these are lawfull to be observed § 6 1. As to the Fasts 1. That Fasting and Prayer is not onely lawfull but a Duty and upon some occasions to be publickly and solemnly kept and observed I know no Christian that ever yet denied Which is to be expressed both 1. In external humiliation of the body in the forbearance of our ordinary food for a time that by that means we may mortifie the flesh and as by a solemn sign declare that we for our sinnes are not worthy of our daily Bread and that we may fit our selves better for the service of God and stir up our souls to more earnestnesse in our suites and supplications to God yea and in laying aside all outward glories and Ornaments and forbearing of delicacies in those things which we must take for the necessary support of our body Hence we read of those practices of the Antients h 2 Sam. 3.31 13.31 Esth 4.1 Psa 35.13 14. Jon. 3.6 8. Dan. 9.3 Renting their cloathes girding with sackcloath sitting on the ground lying on Ashes and putting Ashes on their heads bowing the head and going mournfully It cannot become a solemn Fasting to appear in a garb or carriage suited to Mirth or Festivity But 2. Especially in the humiliation of the heart i Joel 2.12 13. Isai 58.4 5. Ezek. 18.30 31. 1 Sam. 7.4 Jon. 3.10 A broken and a contrite spirit that men resolve and endeavour seriously to cast away sinne repent and reform both heart and life Thus to Fast not to themselves but k Zech. 7.5 to the Lord to seek his face and favour All this we know hath the command of God and the practice of Saints for its warrant and encouragement § 7 The proper occasions of such solemn Fasting are 1. When sin abounds that we by this means may mortifie and subdue the flesh and take as an holy revenge upon ourselves because like l Deut. 32.15 Jesurun we have waxed fat and kicked against our God we
such upon severall emergencies yet in the case of t See Baxt. ibid. dayes to Christ it is otherwise for the occasion of these holy dayes were existent in the Apostles dayes and therefore to establish them as necessary to be observed when the Scripture hath made no order or provision about them is to accuse the Scripture of being animperfect rule and derogatory to the Scripture sufficiency But I answer 1. §. 27. Answ It is evident that Easter and Pentecost or Whitsontide were observed in the Apostles dayes which the same Mr. Bazter u Baxt. ibid. seemes to acknowledg when he ranks them together with other Lords-days saying These Holy-days excepting Easter and Whitsontide and other Lords-dayes are of later introduction c. These two then were of earlier times as early as the Lords-daies as beyond all dispute we find them in the very next age observed Now the occasion of these was existent before a great part of the Scripture was written viz. The Resurrection of Christ and the x Act. 2.1 Descent of the Holy Ghost on the day of Pentecost Therefore if the Church might lawfully observe as they did the Feast of the Resurrection why should it be unlawfull to celebrate a day in memorial of the Nativity or Ascention c § 28 2. The occasion of many Saints and Martyrs dayes The Doctrine and Examples of the Apostles and the Martyrdome of some of them were existent before some part of the Scripture was written neither in any Scripture which was afterwards written do we find any order taken for the observation of these dayes Yet may such by Mr Baxters own confession be lawfully observed and this no imputation on the Scripture-sufficiency therefore this Argument is of no force against the solemnizing of a day to Christ § 29 3. These are not pleaded for as in themselves necessary and the matter of an universal Law to all ages and parts of the Catholick Church but as lawfull and so are they granted to be and consequently necessary to us pro hic nunc accidentally ex hypothesi by an Ecclesiastical constitution established by a Law of a just authority among our selves And this ingageth us to obedience and maketh the observation of these dayes to us a duty whatsoever it be to others Which consideration sufficiently answereth all the Arguments which I have seen brought against Christmas-day whose hard fate it is that when others shall be allowed their Festivity this shall be denied it But even in this also we have a concurrence enough to preserve our peace for saith our Author y Baxt. ibid. §. 50. If I lived under a Government that peremptorily commanded it I would observe the outward rest of such an Holy-day I would Preach on it and joyn with the Assemblies in Gods worship on it Yea I would thus observe the day rather than offend a weak Brother much more rather than I would make any division in the Church We need no more we ask no more We live where these things are commanded let us thus far obey and not dispute and our Peace is secure § 30 Well then there being in this matter of Festivals or Holy-dayes no repugnancy to Scripture but some example in Scripture warranting and the constant practice going before us in the observation of these solemnities I see not why a sober peaceably minded man should deny obedience in this thing nor why we should scruple to assemble together to worship God to blesse his name for his mercies to preserve the memory of the holy Apostles Confessors and Martyrs whose memory z Prov. 10.7 Psal 112.6 the Scripture saith is blessed and the remembrance of them everlasting when the name of the wicked shall rot and their memorial perish with them and by such examples to quicken our dull hearts to piety and constancy upon stated times appointed us when we may lawfully do all this upon any day of Assemblies were they not enjoyned us CHAP. II. Several Rites and Ceremonies Prescribed Examined and Vindicated § 1 2. THe great trouble and scruple is about the things enjoyned the Rites and Ceremonies prescribed to be used These are of different natures Some only of particular practice or perhaps the matter of particular command to some persons in some places Others the matter of a general Law upon all Some purely civil Some used only in the parts of Religious Worship Yet when I find acknowledged a Baxt. five Disp Disp 5. chap. 2. by the most zealous Non-Conformists a lawfullnesse in the use of most of these yea of all but one sc the Crosse so farre as to submit to the use being imposed though they question the lawfullnesse of Imposing rather than break the Peace of the Church And when I see nothing but a clear unspotted innocency in all yea the use of the Crosse it self I cannot but conclude that in these there is nothing but what we may submit to with a good conseience and not sinne And then being enjoyned we ought to do so for peace and for conscience-sake Let us take a view of the particulars § 2 1. For those Ceremonies which are not generally enjoyned but only a particular practice in some places and it may be a particular command there such as Altars Adoration or Bowing to the East Organs c. I say 1. Untill we are called to such places where the practice is required or untill these are commanded us in our places if we indeed consult the Peace of the Church let us be silent and move no doubts about them If we are unsatisfied in the use of them let us not accept of those places where they must be practised and we are free But be sure censure not those who do who possibly may see reason enough to warrant their practice though we do not § 3 2. But suppose they should be required of us all let us see whether we may not in these comply and obey the Law without sinne Here I shall only give you the judgement of one who cannot be accounted guilty of over-much kindnesse to Bishops Liturgy or Ceremonies but a zealous Disputer against all as established with us 1. As to the Name and Form of an Altar §. 4. Of Altar and Railes and the Railes about it he saith thus b Baxt. ibid. Disp 5. cap. 2. §. 51. I conceive that the dislike of these things in England was not as if they were simply evil Well if not evil in themselves they may then for any thing in the nature of them be used without sinne And why then should we deny obedience when a Law is made when we should not sin in obeying but should certainly sin in disobeying a Law but if not evil why disliked For this § 5 1. They were saith he illegal innovations forced on the Church without Law or just Authority 1. If indeed they were so then were we not bound to obey for where there is no Law there can be
no transgression if no Law commanded them we were not bound to use them and to what purpose then should we make a stir and raise Disputes about them But 2. Suppose no particular Law or Act of Parliament to establish these in specie yet we cannot properly say they were forced if forced without Law for there was a standing Law an Act of Parliament in force untill 17. Car. 1. impowering the King to call together and commissionate the Bishops and Clergy to consult and determine about the affairs of the Church and this confirmed by the Royal Assent to be valid and binding So that if these things were Imposed by the Bishops so assembled with the Authority of the King we cannot call them illegal because they are clearly founded in the Law This therefore was no ground of dislike where the things Imposed are confessed not to be simply evil But § 6 2. They were disliked also saith he because the way of those things did cause men to suspect that somewhat worse was intended to be brought in by such preparations Here I cannot but take notice of the much want of Christian Charity that should be in men who study the interest of the Gospel and Religion It is not the property of Charity to be suspicious for as it c 1 Cor. 13.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thinketh i.e. plotteth or casteth no evil so it suspecteth none causelesly d Vers 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it believeth all things hopeth all things it believeth all good hopeth all good of our neighbour untill it evidently see the contrary It could not be well done to be suspicious of worse when the things enjoyned were confessed not bad Object But the way of those times did give ground of suspicion § 7 Sol. But what was the way of those times was it not in these very disliked things the Name and Form of an Altar the Rails Adoration c and these all acknowledged not evil in se and how then were they the cause of suspicion of worse of these we have this full expression e Baxt. ibid. For the Name and Form of an Altar no doubt it is a thing indifferent and the Primitive Churches used the names of Sacrifice Altar and Priest and I think lawfully for my part but Metaphorically as the Scripture doth 2. §. 8. Adoration and Bowing towards the East As to Adoration or Bowing towards the East c. hear again the same Mr Baxter f Baxt. ibid. §. 17. God who hath commanded us to express our minds in several cases about his worship as Profession of Faith Confession of Sins c. hath by that means made it our duty to signifie our consent by some convenient sign And the special sign is left to our own or our Governours Determination g Id. ibid. §. 18. And to this end and on these terms saith he among some other things there mentioned was Adoring with their faces toward the East used heretofore by Christians as a signification of their own mind instead of words This then also is lawfull in his judgment 3. As to Organs and Church-Musick §. 9. Organs and Musick the same Author speaks as much as is desired and thus far consonant to truth h Baxt. ibid. §. 22. He that hath commanded us chearfully to sing his Praises hath not told us whether we shall use the Meeter or any melodious tune to help us or whether we shall use or not use a Musical Instrument or the help of more artificial Singers and Choristers These are left to our reason to determine c. And again i Id. ibid. §. 45. The Organs or other Instruments of Musick in Gods Worship being an help partly natural and partly artificial to the exhilerating our spirits for the Praise of God I know no Argument to prove them simply unlawfull but what would prove a Cup of Wine unlawful so the Tune and Meeter and Melodie of Singing unlawfull But these things are but the particular practises of some certain places and if enjoyned yet not generally only in Cathedral and Collegiate Churches and Chappels We need not therefore busie our selves in Disputes of this nature when they are not nor are like to be matters of general imposition § 10 2. But the main of our enquiry is into those Ceremonies which are generally Imposed and by the Law required in all our Assemblies and these are of two sorts 1. One purely Civil though used in a sacred Action §. 11. Of the Ring in Marriage this is the Ring in Marriage What imaginable scruple can be in this I cannot divine Hear by Mr Baxter himself k Baxt. ibid. §. 23. In Civil Actions that are Religious only finally and by participation it is lawfull to use Symbolical Rites that are in their kind near of kin to Sacraments in their kind and may be called Civil Sacraments such as the sealing and delivering of Indentures or other Covenant-Writings the delivery of Possession of an House by a Key of the Temple by a Book and Bellrope of Land by a Turfe or Twig and of Civil Government by a Crown Scepter or Sword c. And again l Id. ibid. §. 43. For the Ring in Marriage I see no reason to scruple the lawfullnesse of it for though the Papists make a Sacrament of Marriage yet we have no reason to take it for an Ordinance of Divine Worship any more than the solemnizing of a Contract between Prince and People The Ceremonies of a Kings Coronation might as well be scrupled as those of Marriage c. The truth is I could never yet see any thing that had a shadow of reason against this use nor can I imagine what any sober Christian who hath not a mind to quarrel can have to say against the use of such a Symbolical Rite as the use of a Ring in such a businesse as Marriage I passe this therefore as not worth a Dispute But § 12 2. Other Rites there are enjoyned to be used in Actions purely Religious prescribed in the offices and parts of Divine Worship These are they which are the matters of most doubt and made the Subjects of the sharpest contentions and they are The Surplice Kneeling at the Lords Supper and the Crosse in Baptism For two of these we have enough yielded but the third stiffely opposed Let us examine them severally 1. §. 13. The Surplice justified For the Surplice I cannot but wonder what any rational man should in this make a matter of scruple when any garment of any colour is a thing perfectly indifferent by the confession of all and perfectly lawfull in genere to be worne and therefore if a particular garment in specie be determined and prescribed to some persons in some actions how should the use of that become unlawfull when the constant practice and custome of all times persons and places hath justified in some cases such a determination We never scruple the use
the bond and engagement upon the soul yet when we have forgotten that the remembrance of this added Sign with the revesent application of it the place where it was done the end or signification wherefore That we should not be ashamed of our crucified Lord These as external circumstances may have no small effect upon the soul to quicken the affections rouze up the memory and make a man bethink himself what he is to do viz. not as an enemy to trample the Crosse of Christ under his feet but as a Christian to glory in it bearing the remembrance of it in his heart as an Ouch or Frontlet on his Brow that Pagan Turke Jew Infidel Apostate Atheist yea the very Devil may understand it is a Noverint universi that he is so farre from being ashamed of the Faith and Crosse of Christ b Rom. 6.3 into whose death he was baptized even that most ignominious death upon the Crosse that now to the defiance of Hell Sin and the World he professeth himself a Souldier under Christ his Crosse and accounted this ignominy and reprouch his Glory and his Crown § 15 3. That this use of the Crosse is not unlawfull as received in the Church of England is evident by this which to my apprehensision is argumentum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I hope to make good it is this If this use of the Crosse according to the practice of our Church be a thing evill in it self or unlawfull to be practised then it must needs be a sin either against Piety in the first Table or against Charity in the second But it is neither a sinne against Piety nor against Charity Ergo Vpon no account is it unlawfull § 16 The Proposition and the Consequence of it is clear and evident by its own light for c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 3.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 4.15 every sin must be a transgression of a Law and consequently every morall-evill must be a breach of Gods Law the whole summe and substance whereof is comprized in those d Deut. 10.4 Decem verba i. e. decem edicta for so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in Esth 3.15 4.3 8.14 ten Edicts of the e Exod. 31.18 Deut. 9.10 10.1 two Tables and every breach thereof must of necessity be brought within the compasse of one of these two and so consequently be convinced to be a branch either of Impiety against the one or of Iniquity against the other The Assumption or Minor shall be proved by parts 1. That our use of the Crosse is no sin against Piety or no matter of Impiety and so not against the first Table it will appear thus All impiety must be referred to one of these two heads §. 17. The Crosse in Baptisme no impiety either 1. An hallowing of things that are prophane making holy that which is not holy as setting up new Gods or a new Worship not commanded against the first and second Commandment Or 2. Prophaning that which is holy as the Name or Sabbaths of God against the third and fourth For it cannot be imagined how any impiety should be committed but either denying to holy things their due respect or giving that where it is not due But our use of the Crosse is neither guilty of Hallowing a thing prophane nor of prophaning that which is holy Ergo This use is no matter of impiety In this argument it is the Minor only which needs proof Now then § 18 1. It is clear in the second branch The use of the Crosse cannot be pretended nor was it ever charged to prophane that which is holy The Sign being never accounted a matter of holinesse but purely Indifferent nor then by this use can an holy thing be said to be prophaned § 19 Object 2. The onely difficulty is in the former and it is charged to be an hallowing of that which is not holy For here indeed lieth the main strength of all the Arguments that I have seen against it viz. f Baxt. five Disputat Disp 5. c. 2 §. 53 54. That it is a substantial humane Ordinance of Worship and so a new Worship not appointed of God a new mystical Signe which a man or Magistrate hath nothing to do to institute and if he do his action is like the act of a Judge in alieno foro where he hath no power and his judgement therefore is Null An Instituted Sign which hath not its place as a natural or artifical help but by institution as a solemn stated Ordinance which God will not accept from the invention of man and is a meer usurpation and a nullity or worse Yea it is made an humane Sacrament either fully so or so near of kin to Sacraments as that man hath nothing to do to institute it g Account of Proceed Gen. Excep 18 §. 2. That hath at least the semblance of a Sacrament of humane institution being used as an engaging Sign in our first solemn Covenanting with Christ Here is an high charge such §. 20. Answ as I confesse hath sometimes started my soul and made me fear exceedingly least in the use of this Sign I should sin against my God and during those fears I durst not use it for were these things clear and evident I should as much condemn the practice as any But really I must professe that upon a serious examination of them and considering what is the Doctrine and usage of our Church the nature of the thing as it is allowed and enjoyned by our English Constitutions The charge is unjust the practice is innocent to my apprehension and I dare not but use it for fear of sin against God which I am sure I should be guilty of in disobeying a righteous Law made by a just authority For § 21 1. It is evident that this use of the Crosse is not made any substantial part of Divine Worship but onely an external circumstance added to the Worship clearly declared in the h Can. 30. Constitutions of our Church to be a thing indifferent and continuing so in it self being necessary onely in our present practice upon the account of a Law enjoyning it as commanded by a lawfull Authority Those who declare it indifferent and presse the use of it only as of other indifferent things which are to be used or forborne according to the commands or prohibitions of a lawfull Magistrate cannot with any reason be deemed to make it a part of Worship Whatsoever it may seem to some men to resemble yet to charge the Church with such a thing as it never intended yea as it hath declared against cannot be just yea must be an high violation of that Christian Charity which I am sure is our duty Here then cannot be an hallowing of a thing not holy when it is still professed indifferent in it self necessary onely in praxi because of a positive Law there is no new worship set up nor
the mean time they forget the most essential and necessary practices of Religion and Piety and begin to place the main of Religion in these unnecessary things and make Conformity and Non-Conformity the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or distinguishing Character of an ungodly and godly man Hence arise those bitter invectives animosities and heart-burnings harsh censures envyings railings and revilings one of another the very bane and pests of Piety and Charity a reproach and scandal even to Religion as too sad experience doth woefully witnesse Now which of these two doth most edifie and so is most expedient he who hath but half an eye may readily see and the weakest reason may soon judg 3. § 7 Again on the one side the Law enjoynes this practice the publick Constitution of the Church requires it on the other side one or some particular Christians are offended at it Judg now which is and must be concluded most expedient whether to refuse obedience by Non-conformity and so offend against a publick establishment scandalize an whole Church and Christian Nation break an uniform order and publick peace offend your lawfull Governours and Superiours and by an eager contending against them give too much occasion to be censured as men that e 2 Pet. 2.10 Jude 8. Despise dominion presumptuous self-willed and not affraid to speak evil of dignities Or on the other side humility to submit to Authority in all lawfull though not necessary things to Conform to the Law which can be but an offence to some particular men who either through weaknesse or frowardnesse may take offence when none is given Which is more blameable to scandalize one or more a few private Christians or a Community and a publick body Which is more expedient to obey a Law and offend but a few or despise a Law and scandalize all 4. § 8 Lastly A Law is made and a Law comes with an armed power a severe sanction if we disobey the publick Constitutions and will not submit to the Laws of the Church we cannot expect to be continued in the Ministery of that Church whose Laws we despise nor receive the legall maintenance annexed to this Ministery Now then supposing still the matter lawfull consider which is more expedient for men to deny Conformity and obedience for the sake of such inconsiderable Circumstances and so become obnoxious to the censure of the Law and deprive themselves of the opportunities of discharging those great duties that lye upon them in their Ministerial Calling and withall deprive their Churches of the benefits of those labours and pains and parts and endowments which God hath given them which they are called to exercise and might by the blessing of God successefully exercise among them to their everlasting advantage yea and possibly expose themselves to misery and want and hunger and thirst when being deposed from their Ministery they may also be deprived of the profits of their places which should buy them bread Or on the other side by a sober compliance an humble obedience in these things which though they like not yet they cannot condemne as simply evil in themselves and unlawfull to preserve themselves secure in their place and Ministery where they may freely do the work of their Calling Preach the Gospel on which errand they are sent lay forth themselves for the good of the Church and employ their Talents for their edification and salvation Which of these two is more expedient Compare these two together which is the more noble work and more necessary duty to Preach the Gospel or to wear a Surplice or to use any other external Ceremonies Which is then more expedient to Silence our selves or occasion our being Silenced for the sake of a Surplice c or rather not to scruple these low things but use them as enjoyned for the sake of Religion Let the Preaching of the Gospel and the main essentials of Piety have their due esteem in our hearts and the matters of Order Circumstance Habits Rites which are not materially evil will not be set in any competition with them and we shall then be able easily to decide the businesse of expediency § 9 The things in Controversie The Liturgy Rites and Ceremonies of the Church of England being now proved neither unlawfull nor inexpedient this is abundantly sufficient to prove the main Conclusion That there is nothing in either of them but what a sober Christian may with a good conscience comply with That we may lawfully Conform to the Law in reference to all these yea during the continuance of this Law and Obligation upon us we ought in conscience to obey and are bound to maintain Peace and Charity in the use of them CHAP. VI. The Conclusion of the whole pressing the main design exhorting and shewing the way to Vnity and Peace § 1 THese things of Government Liturgy and Rites being discussed and nothing appearing in them as established but what may be submitted to without sin I cannot see what imaginable thing can remaine to be justly a Rocke of offence and yet hinder our peaceable communion For 1. § 2 We have a full profession of perfect agreement in all the fundamental and material points and substantial parts of Doctrine and Worship We take it for granted say those a Propos to his Majest Pap. 1. Reverend Presbyterian Divines that there is a firme agreement between our Brethren and Vs in the Doctrinal truths of the Reformed Religion and in the substantial parts of Divine Worship 2. § 3 It is acknowledged that all these things about which the contention is so sharp among us are extra-fundamental of a low inferiour consideration The Differences say those b Pap. of Propos ibid. Brethren are ONELY in some various conceptions about the Antient Form of Church-Government and some particulars about Liturgy and Ceremonies And it is farther granted that these things thus contended against and desired by them to be removed are c Account of Proceed Gen. Except ad fin p. 11. Not of the foundation of Religion nor the essentials of publick Worship § 4 Now these Rites Ceremonis c. being of so low and inferiour a nature is it not sad and to be bitterly lamented that they should be made the foundation of so many evils in the Church and State Account of Proceed p. 10. and the occasion of such sad Divisions between Ministers and Ministers Ministers and their Flocks yea between Subjects and their Rulers an occasion of Sedition and Disobedience to Authority and so exposing many an otherwise-able Minister to the displeasure of their Governours casting them on the edge of Penal Statutes to the losse of livings livelyhoods and of their opportunities for the service of Christ and his Church § 5 But what shall we charge all these evils upon the things upon a sound Liturgy an innocent Ceremony a lawfull Rite God forbid What upon the imposition and too rigorous exactions of our Governours Where is our warrant
should our Governours be guilty yet it will be a greater error and sin in us of an higher nature to break the peace of the Church for such inconsiderable things For though the things are light in themselves and the use or not use of an indifferent ceremony be of no weight in it self yet obedience in a duty disobedience to a lawfull Authority where we might without sin obey is a crime and it will be our sin that we put a light ceremony in the scale against our obedience and duty together with the peace of the Church therein concerned Let us then learne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to put a due distinction and discerne between things that differ and accordingly walke be zealous where only we should be zealous and in things of a lower nature bear with and forbeare one another and not contend and we shall have peace 4. § 15 If we carefully avoide all profane janglings needlesse and unprofitable disputes about questions of little or no concernment It was a tart motto which that Learned a Sr. H Wâ—tton Knight gave Pruritus disputandi est scabies Ecclesiae but it is true enough For Cui bono to what purpose but to fill the braine with notions and empty speculations and so to fit men for wrangling I never knew any other fruit of such aiery disputes about questions of Rites Habits Formes c. than that while the head is warmed by the heate of of these contentions the heart and affections grow cold in their love to God zeal for piety and the Power of Godlinesse Such questions are the bones which the Devill throwes in to divert the souls of men from those truly Divine studies and spirituall speculations that should inflame them with an holy zeal for the glory of God and the sober and faithfull practice of Christian duties This effect we find in the b Joh. 4.18 woman of Samaria when Christ is convincing her of sin and shewing her adultery she presently finds a way to divert the discourse to circumstance of the place of worship whether it be tyed to Jerusalem or may not as well be in that mountaine The like we see in our daies let Ministers presse the duties of Repentance and Mortification of Piety and Peace and go about to convince men of their sin of Rebellion Schisme and uncharitablenesse presently men have a way to put off these discourses Questions and disputes shall be started about Church-Government Liturgy Ceremonies and Rites circumstances and things of so low a consideration that a good Christian may believe either way and not prejudice his salvation and were it not for the publicke constitutions and matter of Scandall might practice either way without sin These are Questions and disputes which the Devill scatters among us to interrupt our peace to fill the Church with divisions that he may rule more freely among us They are at the best as they are managed but as those questions mentioned by the c 1 Tim. 4 5 6. Apostle which tend not to Godly edifying but make men turn aside to vaine janglings and to swerve from that Christian charity which is the great duty of the Gospell and the whole end of the Commandement Let us avoide such Questions silence such disputes whose product is Strife whose fruit is contention and we shall have Peace If we would seriously set our selves to practice that Apostolicall rule d 2 Tim. 2.22.23 Flee youthfull lusts and follow after Righteousnesse Faith Charity Peace with them that call on the Lord out of a pure heart but foolish and unlearned or e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unsavoury and undefying questions avoid for they gender strife Then should we soone see f Jsa 66.12 our Peace run like a river and our glory as a following streame Then shall all places of the Church be no longer as a barren wildernesse but abound in Grace and Goodnesse Righteousnesse and uprightnesse * Jsa 32.15.16 17. Then shall judgement dwell in the wildernesse and Righteousnesse in the fruitfull field Then shall the fruit be Peace Joy Prosperity and Tranquillity The worke of Righteousnesse shall be Peace and the effect of Righteousnesse quietnesse and assurance for ever 5. § 16 If we seriously study that Christian Grace of Humility and conscionably make it our worke g Mic. 6.8 to walke humbly with our God For really the Originall and source of all our contentions is cheifly the Pride and Presumption in man that some are so conceited of themselves and their own spirituall parts that they can content themselves with their own private devotions and suppose they can as well yea better and more holily sanctifie a Sabbath by Reading Praying Meditating apart by themselves and in their own way than by being present at the Publick worship which they like not or joyning with the Publick Assembles of Gods people whom they proudly censure as Formall Superstitious worshippers a Prophane mixture at least not h Isa 65.5 so holy as themselves A spirit far different from that truly Pious inlightned heavenly yet Humble spirit of David though i 1 Sam. 13.14 a man after Gods own heart and had the word of God not only dwelling plentifully in him the k Col. 3.16 Apostles phrase is but flowing abundantly from him as l Joh. 7.38 Christ promised his Saints Able not only m Psal 16.7 to admonish himself but n Psal 32.8 34.11 5.13 to instruct direct and edifie others also not to sing only but himself to make and compose Hymnes of Prayer and praise for the use of the Church being the o 2 Sam. 23.1 sweet Psalmist or songster of Israel Yet it was the p Psal 122.1 joy of his heart when he was at home to repaire to the Temple to the publick assemblies there held q Psal 42.4 to go to the house of God with the voice of joy and praise among those who kept holy day and nothing made his Banishment and exile more bitter than that he was deprived of the opportunity of those publick devotions and kept from joyning with the Church in those holy duties and services there performed Those Psalmes r Psal 27.4 Psa 42. 63. 84. penned by him during those restraints shew how bitterly he bewailes this his great unhappynesse and instantly sueth to God for his freedome and liberty to returne to those Assemblies It is the Pride of man that fills him with a delight in and applause of his own conceptions and will not suffer him to admit that another may be more intelligent judicious and holier than he and having now entertained notions though never so strange or paradoxall and of never so light moment yet they shall be maintained Hence arise those eager contentions and oppositions though this knowledg which they so much pretend to and are Å¿ 1 Cor. 8.1 2. puffed up with is no true genuine sound knowledge not properly but t 1
this exception adding in the close this Let men with whom we have to do in this case but promise us their love in the truth and we dare promise their [n] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 13.5 love will have much patience Thus much for the version of this They were not Obedient in the Old and not Disobedient in the New 2. To the other in the next Psalme in the Old Translation Psal 106.30 considered Phinehas prayed in the New executed judgement wherein they are said to be contrary this learned man proceeds to answer thus 1. Might not Phinehas do both pray and execute judgement These be divers things but not contraries Paul Baptizeth and Paul Preacheth the same person but a several action several not contrary But doth this translation He stood up and prayed deny that he executed judgement Admit this kind of argument viz. that diversity of reading implieth a contrary story we may shew our love in easie crediting them that say so but then we follow not the truth as it doth become us For those places [o] Psal 40.6 Mine ears hast thou pierced and [p] Hebr. 10 5. A body hast thou prepared me do seem as unlike yet they speak both of the same person and action So He (q) Isay 28.16 that believeth shall not make hast in the Prophet and (r) Rom. 10.11 He that believeth shall not be ashamed in the Apostles have more odds in shew than that which here offends our Brethren but they are a looking-glasse to see mans infirmity how it pretends truth but intends not love The Prophet and the Apostles well agree notwithstanding the diversity of words for he that beleiveth makes no more hast then good speed and therefore is not ashamed a figurative speech Metonyâ—â— effecti because hasty men are disappointed and men disappointed are ashamed In Osee it is said that (s) Hos 12.4 Jacob had power of the Angel and prevailed He wept and made supplication but the History (t) Genes 32.28 hath no such words as He wept or prayed what then yet might he do all these and no contrariety in the action Obj. But the word signifies He executed judgement 2. Sol. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prayer is derived and it may seem the Translatour read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which Conjugation it is rendred prayed having the same letters the same points the same accent in the History of Abraham and Abimelech (u) Genes 20.17 Then Abraham prayed unto God neither are we alone in this Translation The Targum and Chaldee Paraphr is He prayed the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He offered up Sacrifice And since it was an action so pleasing to God we do injury not to think he prayed when he did apply himself to this work since every thing yea executing judgement is sanctified by prayer Now the word bearing so other Translations Chaldee and Greek rendring so as we condemn not others so neither have they cause to condemn us Is it Heretical or an occasion of danger either way interpreted [x] Qui bene operatur bene orat Glos Ordin He that is well employed prayeth well and Prayer it is that sanctifieth every duty of our calling so as Prayer excludes not executing of judgement nor doth this exclude that How then are these Translations made enemies that in this holy businesse have so kind an eye each to other as [y] Exod. 25.20 Cherub towards Cherub and both looking towards the Propitiatory Inst But the Holy Ghost meant only one of these Repl. 3. But which is that one that you mean what assurance of that why not that which I mean the words bearing both why shall we say but one In this case S. Austin his counsel may well be followed (z) Cum alias dixerit hoc sensit quod ego alius imo illud quod ego religiosius arbitor dicere cur non â—trumque verum Aug. Conf. l. 12. c. 31. When one shall say the Holy Ghost meant as I do and another as I do I think it a more religious speech to say why not rather both if both be true yea if a third or a fourth (a) Cur non illa â—mnia vidisse tredatur per quem unus Deus sacrâ—s literds vera diversa visuris multorum sensibus temperavit ibid. And if any man seeth any other truth in these words why should not he be thought to see them all by whom one God hath tempered the holy Scriptures with senses of many things for them that see many true things and yet divers What himself would do in such a case that Father setteth down rather keeping himself to the liberty of the Word then any way either to imprison it or the riches of Observation that arises from it And in another place he sheweth what inconvenience cometh by this straight course [b] Si qua scripta divina legerimus qua possint salva fide imbuimur aliis atque aliis pâ—rere sententiis in nulla earum nos praecipiti affirmatione ita projiciamus c. August de Genes ad lit lib. 3. cap. 18. If we shall saith he read any divine Writings which may obey divers interpretations without danger to the Faith I advise that we be not headlong in the affirming but one excluding the rest least afterwards the truth being more exactly discussed may be found to overthrow it quite and so we strive (c) Non pro sententia Divina nostrarum Scripturarum sed pro dimicantes ibid. not for the sentence of Holy Scripture but for our own interpretation contending that to be Scripture which is but our private opinion whereas we should seek that to be ours which is the Holy Scriptures So far this Author and I hope the Reader will not be much troubled at the transcribing of this which may give much light to the matter in hand for really were these things seriously considered by men who sincerely minded as the truth so peace and love this translation of the Psalms would be no such stumbling block in the way of our peace nor matter of any such contention among us Sect. 12 5. Let me add one thing more as to this Translation which it deemed to be not so genuine because not exactly agreeable in many passages to the Original Hebrew In many places this Version seems to follow the Greek Septuagint which hath been always received among the learned in the Church with high veneration and esteemed next to the sacred Text And sure I am if the Apostles yea Christ himself might as they did use that and cite those Texts which they made use of from the old Testament in their preachings and writings not from the Hebrew but the Greek Text as those 72. it can be no crime in our Church to follow their example Yea and if that be true which Isaac Vossius labours and not without appearance of
reason to prove that the authority of this Septuag is more authentick then the Hodierne Hebrew Copies this will sufficiently justifie the practice of our Church there where they follow that Translation though not agreeable to the Hebrew now extant And this as it abetteth the Cainan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (d) Luk. 3.36 in S. Luke making the computation of the time à mundo condito more then the present Hebrew reckons so it excellently clears that particular Translation of the 14th Psalm (e) Psal 14. v. 5 6 7. Whence inserted into the old Translation where three whole verses are inserted which are not in the Hebrew there though in other places they are viz. Their throâ—t is an open sepulchre with their tongues have they used deceit the poison of Asps is under their lips Their mouth is full of cursing and bitterness their feet are swift to shed blood Destruction and unhappiness are in their wayes and the way of peace have they not known there is no fear of God before their eyes which are all in the Greek and thence taken out and so written by S. Paul f Rom. 3.13 19. himself who must not be charged either in this or any other to follow a corrupt Version against the Holy Text Sed haec obiter Only here let me mind the Reader how many considerations might induce the minds of peaceable men to studie rather how to salve then impair the credit of the Church and not to contend about such things as these Sect. 13 6. To close this Chapter I shall add the judgment and acknowledgment of one whom we all know to be no friend to our Liturgie g Baxt. five Disputat Disp 5. cap. 2. Sect. 12. p. 402. When there are saith he divers Translations of the Scripture in the same language as in England here are the Old Version the New England Version Mr. Rous his first and second Mr. Whites Bishop Kings Sand 's Mr. Bartons c. God hath not told us which of all these we shall use but given general directions according to which our own reason or our Governours should make choice Now our Governors have made choice of this Version to be used in this place and have so prescribed it to us Which by this confession they may do and if they may do so we may yea we ought to obey and use it according to their prescriptions Thus have we considered this Old Translation of the Psalmes which now doth I hope clearly appear not to be so corrupt as by some is pretended and whatsoever it be there is nothing in it of such a nature as for the sake thereof to make the Liturgy unlawful to be used where this Translation is retained I proceed now to consider the other exceptions that follow 3. Another Exception is Except 3. Apocrypha Sect. 14. That this Liturgy prescribeth Apochryphal books and chapters to be read for Lessons which yet are as to Doctrines to be believed and duties to be praâ—ised of dubious and uncertain credit This hath been of old one constant exception and many particulars cited out of the chapters thence to be read which carry a repugnancy to the Authentick Canon At the least These being read as Lessons the peace appointed for reading the Scriptures this seems to give them the authority of Scripture which ought not to be done For answer 1. Answ This to me I confesse is the most material exception Sect. 15 as to this part the Matter of the Liturgy and I shall freely acknowledge 1. That in that little reading which I have in Ecclesiastical History and the practice of the Ancient Church I am not able to give an account when these books first began to be read In the highest records we find the Reading of the Prophets Gospels and Apostles yea I find the reading of the lives of Martyrs as high as the 3 d. Councel of Carthage and there is some ground to think that as they so these Apocrypha were then read for instruction as other Homilies and Exhortations and might by degrees come into the place of Lessons but in this I am not peremptory And I must also confesse 2. That I am not able shall be willing to acknowledge it my weaknesse to reconcile many passages in these books with the Doctrine of the Holy Scripture and the sacred History that as yet I find not any thing to convince me of the reality of the story of Judith nor how to reconcile her [h] Judeth 9.2 commendation of the [i] Gen. 34. Fact of Simeon with the [k] Gen. 49.5 Condemnation of it by the Holy Ghost nor know how to justifie her prayer to God [l] Iudeth 9.10 to prosper her in her lies nor can â— see how Baruch wrote his book in (m) Bar. 1.1 Babylon and yet in the (n) Ier. 43.6 Holy Story was with Jeremy at Jerusalem and went not from him nor do I well understand his (o) Bar. 1.8 10. offerings and Vessels when the Temple was before that time burnt nor know I how to bring the account of his (p) Bar. 6.3 seven generations to Jeremies (q) Ie. 29.10 70 years of captivity Not to mention in Tobit the Angels lie the unchaste Devil Asmodeus the 7 Angels presenting the prayers of the Saints the Magical businesses of the Fishes heart liver and gall to drive away Devils and restore sight to all which I know what answers have been offered which yet have not satisfied me And 3. therefore I confesse it my hearty wish that they may not and my hope that these things being under the eye of the Right Reverend Bishops and Clergy in the present Convocation at least these Chapters will not be prescribed for Lessons 2. Sect. 16 But though I judge thus for alas what am I the meanest of the thousands of Israel possibly they may see reasons to retain them still I am sure I am not to prescribe to them and they may see reason not to admit this alteration I am now onely to enquire whether we may submit in this Is the reading of these of such a nature as to involve us in sin if we do it or is the requiring of these such a crime as to make the use of the Liturgy unlawful for the sake of these I think not and that when commanded we may lawfully obey in this I judge for these reasons Sect. 17 1. Though I find not when they were first brought in yet I find them read very early in the Church In Eusebius (r) Euseb Hist l. 4. c. 13. we read that not onely the Apocrypha but Clements Epistles were read as by the Councel of Carthage (s) Conc. Carth. 3. Can. 47. the lives of Martyrs yea Eusebins (t) Euseb l. 6. c. 18. citing the Testimony of Origen to it who was yet earlier The Ancient Councels indeed ordered nothing to be read in the Church (u) Conc. Laod. Can. 15.16 59.
must condemn also the other § 23 Object No. For Sitting is now the Table posture and succeedeth the Tricliniary Gesture 1. Sol. The Standing at least is as unlawfull and indifferent from the Prime patterne and first examplar as Kneeling but yet this posture is allowed by all where it thwarts not a Publick setled practice of a Church and practised by many of our Brethren at home and the French Churches abroad when yet the same Argument that condemnes Kneeling condemnes that 2. § 24 But how came Sitting to be the Table Gesture now is it not by a silent custome among Nations and it is strange that the silent custome of a Nation should be enough to change the Gesture at our ordinary Tables and yet a Positive Law of the same Nation should not suffice in such a case at the Sacred Table If a Custome without Authority can so prevaile that what was before not Decent should now be Decent and what was before Decent should now be not so cannot a Law made by publick Authority established by an expresse consent of the people and allowed by daily use prevaile that what was upon no sound reason ever found unlawfull should be esteemed lawfull now for the time to come Custome is enough to satisfie us in our ordinary Tables why should not both Law and Custome together suffice for Satisfaction here when if there were no Custome but Custome and Law did seeme to oppose each other yet as to a Case of Conscience it may be soberly concluded that Custome should rather give place to Law than Law to Custome These things and much more to this purpose may he that please see in that Reverend Bishop in the place before cited where he solidly and largely handles the Question of the obligation of Christs example in this case § 25 2. For that exception that Kneeling was not used by the Church for many hundred yeares after Christ this signifieth as little for even in their Prayers Kneeling sometimes was not publickly in use yea expressely forbidden the Custome being as it is by Mr Baxter h Baxt. five Disp Disp 5. chap. 2. §. 41. confessed both Antient and Universall in the Church and every where observed and established afterwards in the last Cannon of the Councell of Nice and renewed by others That none should Kneele in publick worship on the Lords day no not in Prayer No wonder then that we find not this practice there where they Kneeled not at all in the publick worship But as they worshipped so they communicated the manner of receiving being i See Account of proceed Answ to §. 15. e ◠Auge in Psal 98. Cyril Gatech Onystag 5 more adorantium so that there can be nothing drawn from their practice against Kneeling at the Communion which is not also as strong against Kneeling at any other parts of publick worship even Prayer also § 26 3. As to the fear of justifying the Papisticall adoration of the Elements as Christ corporally present we are sufficiently secure for our Kneeling tendeth to no such thing We are informed clearly enough of the Doctrine of our Church by what is expressely set down in the Rubrick Printed in the Common-Prayer-Book of Edw. 6. at the end of the Communion though since left out whether as some say by negligence or for what other reason it matters not when still we maintaine the same Doctrine and our Church doth publickly declare it in our established Articles sc Art 28. in that Rubrick there is this expression concerning Kneeling We do declare that it is not meant thereby that any adoration is done or ought to be done either unto the Sacramentall Bread or Wine there bodily received or unto any reall or essentiall presence there being of Christs naturall flesh and blood For as touching the Sacramentall Bread and Wine they remain in their very naturall substances and therefore may not be adored for that were Idolatry to be abhorred of all faithfull Christians and as concerning the naturall Body and Blood of our Saviour Christ they are in heaven and not here for it is against the truth of Christs naturall body to be in more places than one at the same time But further § 27 Let it be observed the order prescribed in our Church is that the people Kneel not only at the receiving of the Elements but during the whole ministration which as it cannot be said to adore a corporall presence which is not there nor by the Papists pretended to be there untill the Vm the very last sillable of the Hoc est cropus meum i. e. this is my body be pronounced so it sheweth us why we Kneel and whom we adore viz. That in all humble devotion we present our selves before God and with humility of soul confesse our sins begge his mercy offer him praise for his benefits especially his unspeakable gift of Jesus Christ for the life of the world and with all reverence receive from the hand the Seales of his Covenant assurances of our pardon and peace and life upon our unfained faith sincere repentance and persevering obedience and put our Seales to the same Covenant solemnely engaging our selves to those duties and expecting mercy only on those Evangelicall termes And thus the forenamed Rubrick which is still the sence of our Church informes us that this thing viz. the Communicants Kneeling was well meant for a signification of the humble and gratefull acknowledgement of the benefits of Christ given unto the worthy receivers and to avoide the prophanation and disorder which about the holy Communion might ensue it § 28 Having now answered these exceptions I shall adde but these two things 1. Let this one Argument be weighed he that receiveth the Communion Kneeling either sinneth in that act or sinneth not if any say he sinneth let him shew wherein every sin is a transgression of some Law but here is no Law transgressed not a Law of the Church for that commandeth it not a Law of God for there is neither any precept in the Decalogue nor any precept in the Gospell that forbideth it let any man produce any such and we yeeld and the example of Christ is no more an obliging Law in this than in the Place Time and Habit as before was shown and there is acknowledged no obligation in these But if in this act men sin not what imaginable reason can there be produced why it should be unlawfull to do it when by a just Authority they are required 2. § 29 In Dubiis tutissimum c. In doubtfull things we must choose the safest Now suppose this a matter of doubt yet which is the safest way for us to goe it is easily to judge for we are sure it is our duty and we are obliged by command to partake in the Communion to receive this Sacrament we are sure that we are obliged to maintain the peace and keep in the Communion of the Church we are sure that we are bound to obey
a just Authority in all lawfull things we are sure that Kneeling is in it selfe lawfull and in genere as free as any other Gesture or Posture whatsoever we are sure we must not lay aside a necessary duty upon some meere doubts of an unnecessary circumstance or accessary we are not sure that every particular Gesture or Action of Christ doth oblige us to imitation yea we are sure of the contrary Now then whether it be safe to forsake Communion to keep from the Lords Table and refuse the Sacrament where we are beyond all controversie obliged upon a plea of a Gesture to which we are not sure that we are obliged yea indeed we may be sure that we are not obliged let any sober conscientious man that mindeth the peace of his own soul judge § 30 But I need not enlarge we have enough yeelded Our Brethren who in the conference disputed against the imposition professe that yet some of them would Kneel rather than be deprived of the benefit of that Sacrament And Mr Baxter though he pleades high against it as a sinfull imposition yet saith that when it was imposed k Baxt. five Disp disp 5. c. 2. §. 42. he did obey the imposers and would if it were to do again rather than disturbe the peace of the Church or be deprived of its Communion For saith he God having made some Gesture necessary and confined me to none but left it to humaine determination I shall submit to Magistrates in their proper work even when they misse in the manner I am not sure saith he and it is worth our noting that Christ intended the example of himselfe or his Apostles as obligatory to us that shall succeed I am sure it proves sitting lawfull I am not sure it proves it necessary But I am sure He hath Commanded me Obedience and Peace § 31 Let these be observed Obedience and Peace which are acknowledged as indeed most unquestionably they are certain commands and indispensible duties of the Gospell and our peace will be sufficiently secured and our disputes and contentions about these extrinsecall circumstances soon be superseded CHAP. III. The Signe of the Crosse in Baptisme examined and its lawfull use justified and 1. Proved to be no sinne against Piety 3. §. 1. The Crosse in Baptisme challenged as sinfull THere remains now only one Rite or Ceremony more which will by no meanes be allowed lawfull viz. The Crosse in Baptisme This indeed is made the grand Stone of Stumbling as a Isa 8.14 1 Pet. 2.8 Defended as lawfull Christ Crucified is said to be but not from any nature of the thing but from the weaknesse or misprision of them that take it so This is that which we find still pleaded against as sinfully imposed yea and unlawfully used The Church charged as incroaching upon the Royalty and Soveraignty of Christ instituting new Rites and Covenanting signes which God hath not commanded and the People skared with apprehensions of Idolatry and Abomination § 2 I have been serious and in earnest examining what I have found objected against it not being willing yea being much afraid to be guilty of sin in the use of any thing that may have the appearance of so much impiety as this is charged with but sincerely in the presence of God I must professe that I can yet find nothing that can in the least convince me of sin in this so far as our Church doth practice or require the use of it The maine objections I shall answer hereafter in the mean time these things have satisfied me and I have some hopes they may give the like satisfaction to others also § 3 1. The various use of the Crosse in the Church of Antient times both in and out of the holy Ordinances and this not condemned but for those times approved Cyprian exhorting to Martyrdome in the time of persecution among the rest presseth this Argument from the signe of the Crosse which they had received b Cypr. l. 4. ep 6. Muniatur frons ut signum Dei incolume serveâ—ur Arm your forheads with all boldnesse that the signe of God may be kept safe By this they were encouraged to bear up their heads and glory in the service of a Crucified Christ which the world so much despised and persecuted c In parte ubi pudoris signum est c. Aug. de verb. Apost The Signe being set in that place where shame soonest appears viz. the forehead Again in the forenamed Cyprian we read this passage that d Cyprian de unit Eccl. Ozias in fronte percussus offenso Domino c. Vzziah was smitten in the forehead the Lord being offended even in the same part of the body wherein others are signed that do please the Lord. These passages do evidently prove at least thus much a confessed and known practice of Signing the forehead with the Crosse in those dayes But besides these I find a e Hutton answ to reasons for refuse of subscript pag. 162. See also Cent. Magd Cent. 4. c. 6. p. 258. c. Hieron ad Rustoch ad Demetrian Prudent Hym. ante somnum Ruffin l. 2. c. 19. Learned man calling into witnesse this these many more Justin Martyr Cornelius cited by Eusebius Turtullian Cyprian Oirgen Ambrose Austin Jerom Chrysostome Athanasius Epiphanius Cyrill Basill the Latin and Greek Fathers of those higher ages and of this saith he there is no doubt f Hutt ibid. ex Concluding with these two passages out of Saint Austin giving the reason of this use 1. g Aug. de verb. Apost Because of the Gentiles and Pagans Scoffing 2. h Aug. de catech rud Because Christians would be no way inferior to the Jewes who marked their doores with the blood of the Paschall Lamb in token of their deliverance out of Egypt therefore the Christians would and did also marke their foreheads in token of their Redemption Not to dispute the force of these reasons they are sufficient to prove the practice and this too in Baptisme in immortali lavaco i Act. of proceed answ to §. 14. as is acknowledged § 4 And this practice I find not condemned but approved in them and us also not by Papists onely but by the Pious Reformers of the later ages Musculus upon that action of Jacob Crossing his hands when he blessed Ephraim and Manasseh saith k Musc in Gen. 28. Adumbrabatur Mysterium crucis in quo est omnis benedictionis fons est origio Herein was shaddowed the Mystery of the Crosse in which is the fountain and beginning of all true blessing If we will take learned Bucers judgement of the use of the Crosse in our Church of England he telleth us l Non tam quod usûs in Ecclesiâ antiquissimi sed quod est admodum simplex Buc. inter Anglic. Script it is neither uncomely nor unprofitable Not so much because it is of most ancient use in the Church as because it