of Alexandria makes mention of the Hymns used by the Christians in his time now these were Forms of Prayer or Praises De Orat. Dom. p. 152. That Cyprian doth sufficiently intimate the use of some Forms in the Carthaginian Church by describing the entrance or beginning thereof saying Sursum corda Lift up your hearts and the people Answering Habemus ad Dominum We lift them up unto the Lord. That Eusebius informs us concerning Constantine that he would take Books in his hands for the expressing with his Court 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De vita Constant l. 4. c. 17. the appointed Prayers and that he by so doing ordered his Court 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the manner of the Church of God That the Council of Laodicea decreed that there should be always the very same Service of Prayers Morning and Evening i. e. that there should be the same Morning Service Can. 18. and the same Evening Service continually And to assure us that the Council had a particular respect to FOrms of Prayer then in use in the next Canon Can. 19. it gives an account of some part of the order of that Service viz. that after the Sermon or Homily they had first the Prayer for the Catechumeni then the Prayer for the Penitents then three Prayers for the Faithful And that this Canon was received into the Code of Canons of the universal Church which was cited confirmed and established in the General Council of Chalcedon A. D. 451. Can. 1. That the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the three prayers of the faithful were then so well known L. 2. cap. 59. that in the constitutions of the Apostles they are represented as saying the three Prayers standing every Lords Day without reciting what they were That when Paulus Samosatenus about the year 262. Euseb ubi supra took away the Psalms and Hymns which had been used to be sung in the Church pretending they were new and made by men of later date by a numerous Council called at Antioch he was censured for it and cast out of the Church of God Lastly that whereas the Constitutions Apostolical were first composed saith our incomparably Learned Bishop Pearson from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vindic. Ignat. p. 60 61 62. or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the instructions orders and constitutions made by Apostles and Apostolick men much changed indeed and interpolated in the seventh and eighth Books of those Constitutions we find Forms of prayers under their names for all Church Offices for the Catechumeni the Baptized the Penitents the Faithful the Ordination of Bishops Priests and Deacons the Celebration of the Lords Supper So that unless this whole eighth Book be wholly spurious and not only interpolated Haer. 45. n. 5.11 12.80 n. 7. we must have evidence of Forms of prayer like ours still used in the Church not only from the Fourth Century when Epiphanius cites thess constitutions but even from the days of the Apostles and haply these were the Liturgies of the Apostles so much spoken of and since so much encreased § 8 Moreover to convince men from plain evidence of reason in this matter it only will be needful to advertise them 1. That all premeditated Prayer in which we do consider what to say and in what words we should express our thoughts to God is in effect a stinted prayer for it is not the Writing or the Printing but the ordering and composing of the words which makes the Prayer a Form if therefore this be be done before we pray our prayer must be a Form 2. This being so the true state of the Question can be only this whether in our addresses to the most immense infinite eternal God we should use consideration or pray and praise him inconsiderately Whether we should deliberate and take good heed that we offend not with our tongues or speak without deliberation whatsoever cometh first into our thoughts Hos 14.2 Whether we should take unto our selves words and speak unto him as the Prophet Hoseah doth advise or should present our selves before him not knowing what to say And for our better satisfaction the Wise man doth advise us Eccles 5.2 not to be rash with our mouths nor let our hearts be hasty to utter any thing before God and that for an eternal reason viz. because God is in Heaven and we are on Earth Now what man in the world is hasty to offer any thing before God if he be not who prays ex tempore or who speaks rashly with his mouth if he doth not who speaks without deliberation or consideration what to say Secondly our own experience will inform us how natural it is to all mankind to take such good advice before hand when they present their thanks or their petitions to an Earthly Prince as may secure them that they deliver their requests in grave and decent Forms of words and can it therefore stand with the reverence we owe to the most Glorious Majesty of Heaven and Earth to use to him what we durst not present unto a Prince or prudent Governour in such a serious matter as ought to be the subject of our Prayers This is the Argument by which God pleads against the lame and the imperfect sacrifices of his people saying if ye offer the blind for sacrifice is it not evil and if you offer the lame and sick is it not evil Mal. 1.8 offer it now unto thy Governour will he be pleased with thee or accept thy person implying that the great King of Heaven and Earth must be served with the best sacrifices we can tender to him and therefore with the best prayers and praises which we can conceive and that what earthly Princes may slight as beneath them must be unworthy to be offered to the King of Kings Moreover if we compare together both these kinds of prayer by Form and by extemporary effusions we shall find the former to be more expedient in our publick Worship for several momentous reasons concerning both our selves and others For 1. The Apostle doth require us 1 Cor. 14.15 and even reason doth inform us that we should pray with the understanding and that we cannot say Amen to that Prayer we understand not now what assurance can the people have in joining with a Minister who prays ex tempore and oft in mystical expressions of the Old Testament that he shall understand the meaning of his words whereas if constant Liturgies be used we may be well assured by our own reading or by the information of others of the meaning of them 2ly The Apostle intimates that 't is the duty of the hearer to say Amen to the Prayers offered up in publick and indeed otherwise we cannot well be said to join with the Minister in Prayer now this we cannot do sincerely unless we do approve the matter of the Prayer now what assurance can the people have in that great difference of
THE Protestant Reconciler PART II. Earnestly perswading the DISSENTING LAITY To joyn in FULL COMMUNION WITH THE Church of England And Answering all the Objections of the Non-Conformists against the Lawfulness of their Submission unto the Rites and Constitutions of that CHURCH By a Well-wisher to the Churches Peace and a Lamenter of Her Sad Divisions Anglicanam Ego Ecclesiam exoticis pravis superflitiosis cultibus erroribusque aut impiis aut periculosis egregiè ex scripturarum coelestium norma purgatam tot támque illustribus Martyriis probatam pietate in Deum in homines Charitate laudatissimisque bonorum operum exemplis abundantem laetissimo doctissimorum ac sapientissimorâ—m virorum preventu jam à Reformationis principio ad hodierna usque tempora florentem equidem es quo debui loco habui hactenus ac dum vivam habebo ejus nomen honos laudes semper apud me manebunt Dallaeus de cultibus Religiosis Latinorum part 2. l. 2. cap. 1. p. 97 98. LONDON Printed for Awnsham Churchil at the Black-Swan near Amen-Corner 1683. THE PREFACE TO THE Dissenting Laity The Contents of the PREFACE Six Arguments from the Book called the Protestant Reconciler to perswade the Dissenting Laity to submit to the conditions of Communion required of them by the Church of England viz. 1. That they stand bound to do what lawfully they may in order to it and that nothing unlawful is required of them § 1.2 Because they are to do to their Superiors as in like case they would be dealt with § 2.3 From the liberty they take of changing a Ceremony of Christ's own institution § 3.4 Because the mischiefs which will follow on their refusal to submit are greater than those which will ensue on their Conformity § 4.5 From the example of St. Paul § 5.6 From the pernicious nature of Schism § 6. Other Arguments produced 1. From that of the Apostle If any man will be contentious we have no such custom 1 Cor. 11.16 § 7. 2. From his command to give no offence to the Church of God § 8.3 Because God is not the Author of Confusion but of Peace § 9.4 Because he requires the believing Wife not to desert her unbelieving Husband vice versâ because God hath called us to Peace § 10.5 Because were all things left indifferent the Minister must impose in some cases § 11.6 From the power committed to Church Governours and the necessity of submission to it § 12.7 From the sad result of their refusing this submission § 13. Two propositions conducing to this end 1. That no prejudices or scruples of Dissenters can excuse them from the guilt of Schism in separating from us till they have done all that lawfully they can for the removal of them § 14.2 That their imagination that the Magistrate exceeds or else unduly doth exert his power in commanding any thing will not warrant their refusal of Obedience to it § 15. Requests to them who cannot fully comply with us viz. 1. To comply so far as they declare either by words or actions that they lawfully may do it § 16.2 To refrain from censuring reproaching or speaking evil of their Governours in Church or State § 17.3 To abstain carefully from all Rebellious Principles and Practices and to confess ingenuously and heartily renounce what hath been done by men of their perswasions in that kind § 18. Brethren MY hearts desire and prayer to God in your behalf is this That you may fully be united to the Communion of the Church of England And in pursuance of this passionate desire I have composed the following Treatise containing a full Answer to all the scruples obstructing your Communion with us which I could meet with in the writings of our Dissenting Brethren And let me O my Friends entreat you by the love of God and your own souls of the Church of Christ which is his body and of her union peace edification by your concern for Christian Religion in the general and for the Protestant Religion in particular which I hope is very great by all the motives which Christianity affords to love peace unity by all the blessings it doth promise to the promoters and all the dreadful evils it doth threaten to the disturbers of them by the sad experience you have had already of the most fatal consequences of our Divisions and by your present fears of a more dreadful issue of them lastly by all that you are like to suffer in your souls and bodies by refractory persisting in your Separation let me I say beseech you on my bended knees by all these weighty motives to lay to heart what I have offered in this Book and in this Preface shall farther offer to engage you to conform and seriously to consider of it and act according to the convictions it may minister unto you as you will Answer your neglect to do so at the great and terrible day of the Lord. Now the considerations I would humbly offer to you are either 1. Such as are proper to induce you to the desired Conformity or 2. Such as may tend to keep you peaceable and conscientious though you do not Conform and may preserve you from doing any thing which may reflect on your Religion towards God or Loyalty towards your Soveraign § 1 1. Then to move you to the desired Conformity be pleased seriously to consider what hath been offered in a late Book stiled The Protestant Reconciler to that end In which Book as the Author pleads warmly for an indulgence or mitigation of some lesser things which do obstruct your full Communion with us which nothing but a due sense of the great danger and unsafe condition of your present state could have induced him to do and nothing but his fervent love to souls and his sincere desire of their Salvation can excuse so hath he many passages which seem most strongly to conclude for your desired submission to the injunctions of Superiors For First P. 34 35. He lays down this position That you stand bound in Conscience to do whatsoever lawfully you may for the prevention and removal of our Schisms and the occasions of them and for the healing our Divisions Which is a proposition evident in it self and there confirmed from plain Scripture testimony and the concern we ought to have for Christian Faith the Protestant Religion the welfare of the Nation and for the peace the order the edification of the Church Secondly He adds That nothing can be unlawful which is not by God forbidden 1 John 3.4 sin being the transgression of a Law and the Apostle having told us Rom. 4.15 P. 198. that where there is no Law there is no transgression whence he infers That Dissenters cannot satisfie their Consciences in their refusal to obey the commands of their Superiors unless they can shew some plain precept which renders that unlawful to be done by them which is commanded by Superiors And seeing God in Scripture hath enjoined
and lowliness of mind such calm and deliberate long suffering and forbearance of one another in love with such due esteem of those whom thou hast set over us to watch for our Souls as may turn the hearts of the Fathers to the Children and the hearts of the Children to the Fathers that so we may become a ready People prepared to live in Peace and the God of Peace may be with us Amen Advertisement THrough the neglect of the Bookseller and Printer this Book hath been detained otherwise it might have come out six Months sooner CHAP. I. The CONTENTS The Design of this Treatise is to perswade our dissenting Laity that they ought to maintain Communion with the Church of England 1. Because she requires nothing in her publick Worship which is unlawful to be done 2ly Because they cannot condemn her Communion without condemning the practice of the Vniversal Church of Christ § 1. 3ly Because they cannot do it without contradicting the Practice and Example of our Lord who was a Member of the Jewish National Church § 2. 2ly Observed the times of publick Prayer § 3. 3ly Was a Member of the Synagogue at Nazareth § 4. 4ly Observed the Customs which by the Jewish Canons were prescribed to be observed by those who entred into the Temple § 5. 5ly Complyed with the Rules prescribed by the Jewish Doctors to be observed by the Readers Preachers in their Synagogue § 6. 6ly Observed the Customs in which the Jewish Doctors varied from or added to the observation of the Passover § 7. 8ly Admitted Judas both to the Passover and to the Celebration of the Sacrament and so declared that Communion with the Professors of Religion was not to be refused for their want of inward Piety § 8. 9ly Paid Tribute when it was not due and thereby taught us to submit unto those things which were required by Superiours without sufficient grounds in Case of Scandals § 9. 10ly Our Lords Commands were suitable to his Practice For first he commanded the Leper to shew himself to the Priest thô both the Priest-hood was degenerated and many idle things required of him who was to be pronounced clean 2ly He commands even his own Disciples to obey the Scribes and Pharisees because they sate in Moses Chair § 10. Corollaries 1. That corruptions allowed taught and practised in a Church are no sufficient grounds of separation from the Communion of that Church provided that the Members of it be not required as a condition of Communion with them to do teach practise them or to profess that they are not corruptions § 11. 2ly That great Corruptions in the lives of our Church-Pastors will not warrant our Separation from Communion with them or our Refusal to attend upon their Teaching provided we be not enjoyned to allow of or to comply with them in their Sins § 12. 3ly That it is lawful to comply which such Churches as enjoyn some significant Ceremonies not mentioned in the Word of God and for the sake of Peace Order Vnity and the avoiding of Scandal to submit unto them when by Authority they are enjoyned § 13. 4ly That it is not unlawful to use a publick Form of Prayer and that the using of such Forms can be no sinful stinting of the Spirit § 14. 5ly That we stand not obliged in all Punctilios of time and place and gesture to follow the Example of the first Institution of the Holy Sacrament of the Lords Supper § 15. 6ly That the presence of wicked men should not deter us from joyning with the Church in the Participation of the Holy Sacrament § 16. 7ly That we stand not obliged to refuse Communion with other Churches in their Sacraments and other publick Offices because of some additions to the Institution § 17. 7ly That our Dissenters have no just cause to fear or plead for that Refusal of Submission to the Constitutions of our Church and of Communion with us that by Communicating municating they should approve of the imposing of these things and should partake with them in that supposed Sin or countenance them in the imposing things which they do look upon as Grievous Burthens § 18. CHAP. I. § 1 MY Design in this Discourse is with all the Strength of Reason I can offer to perswade our Dissenting Laity that lawfully they may and therefore that they ought to hold Communion with the Church of England in all her constant and solemn parts of publick Worship To prove that lawfully they may I might Insist on many Topicks As 1. That which doth throw the Burthen of proving the unlawfulness of holding Communion with us in the forementioned Worship upon them and of this Nature is the following Argument Viz. It is lawful to hold Communion with the Church in all her constant and solemn parts of Publick Worship which in those parts of Publick Worship requires nothing which is unlawful to be done by those who shall communicate with her in them but the Church of England in all her constant and solemn parts of Publick Worship requires nothing to be done which is unlawful to be done by those who shall communicate with her in them Ergo 't is lawful to communicate with the Church of England in all her constant and solemn parts of Publick Worship Where by the constant and solemn parts of Publick Worship I understand those parts of Publick Worship which she requires all Laymen to joyn with her in under the penalty of being lyable to be presented and to be subject to her censures if they do refuse them that in these parts of Solemn Worship nothing unlawful is required of them I shall endeavour to make good by Answering the Objections which they make against them But I might do it more briefly by calling on them to instance in any thing unlawful to be done which is required in any constant and solemn part of Publick Worship upon which they are by the Constitutions of the Church obliged to attend under the penalty of being subject to her Censures for their Neglect or their Refusal so to do 2ly I might thus argue with them That which the Church of Christ hath in all Ages since the Apostles required of her subjects cannot be reasonably conceived unlawful to be done for otherwise we must condemn the universal Church of Christ through all Ages since the time of the Apostles but the Church of Christ throughout all Ages hath required of her Subjects conditions of Communion like unto those required by the Church of England And therefore these conditions of Communion cannot be reasonably deemed unlawful to be done In Confirmation of this Argument it would be very easy to instance in multitudes of Ceremonies required of and used by the members of the Universal Church throughout all Ages consequent to that of the Apostles as lyable to the exceptions of Dissenters as are any Ceremonies imposed by the Church of England and also to evince that Liturgies or Forms of Prayer were always
neglect his Imployment at home and Travel up to Jerusalem at a charge double or treble to the charge of the Sacrifice which was to be Offered laying all other things aside till that be done this being not declared expresly in the Law of Moses they determined in this case that he that became lyable to any Offering might defer the paying of it till the next Solemn Festival of the three came when all must appear before the Lord at Jerusalem The Law had said thou shalt Reverence my Sanctuary but had not particularly declared in what Actions that Reverence should be expressed they therefore ordained in the pursuance of that general Precept that no Man should go into the Temple to Worship with a Purse a Staff p. 116 117 118. or his Shoes on no Man was to spit no Man to sit there during the time of Divine Service nor use any irreverent Gesture To these we may add the Gizbarin or the three common Treasurers and Overseers of the Temple stock p. 39. and all consecrated things and the Catholikin who were Head Treasurers over them The singing of the Levites Children with their Fathers as our Choristers now do p. 36. p. 53. p. 83 84. p. 96. p. 103 105. p. 108. 119. The suspensive Trespass Offering The Cross upon the Wafer made in Oyl The manner of their Lotteries for the Service of the Priests Their Publick and private Prayers and their Worshipping in time of Prayer the way of discovering the New Moon before their Feast p. 122 123. p. 138 139. p. 174 175. p. 180 181. p. 189. and giving notice of it The manner of saying the Aegyptian Hallel and the manner of conveying the Scape Goat and giving notice of it when done The Branches of Pome-Citron used at the Feast of Tabernacles and the Psalms then sung Lastly the time place and person for reading the Law at the Seventh year All these to omit many more of the like Nature were things needful or at least useful to be determined and yet the Law of Moses hath said nothing of them If therefore notwithstanding any Precepts forbidding the addition to the Law of Moses or the exactness of the Prescriptions of that Law the Rulers of the Jews found cause or at least thought themselves impowered to appoint and to determin of these things why may not Christian Magistrates and Governours use the same Power in the Church of Christ If doing this was no derogation from the fidelity of Moses in writing of the Jewish Law why should we think that doing matters of like Nature is any derogation from the fidelity of Christ in giving us that Gospel which is stiled the Law of liberty Answ 3 3ly Certain it is Christ hath done what this objection doth assert his faithfulness obliged him to do viz. He hath not in the Writings of the New Testament given us a perfect Rule which clearly and expresly mentions all Ceremonies which are needful to be used in his Service or hath determined all things indifferent in their own Nature but disjunctively necessary or after which way or manner we must Act continually in the performance of his Worship For instance He hath said nothing of the time or place where and when he would have us to Assemble for his Worship or of the Ornaments of the place or the disposal of the Seats for Priest or People or whether Men should Sit or Stand during the hearing the Word Read or Preached or of the Number which should Assemble at one place or be under the care or the inspection of one Pastor nor how long we shall continue so Assembled and when the Solemnity shall be dismist And yet he who commands us to Assemble for his Solemn Worship must command some Number to Assemble with some Minister in some place and at some time He hath enjoyned Publick Prayer but he hath not determined whether we must Pray in a set form of words or only in words premeditated Or 3ly without Antecedent Meditation what we shall say or whether we shall Pray in words composed by our selves or prescribed by others He hath not told us who shall pronounce the Prayers whether the Minister alone or whether the People may not bear a share in the performance of that duty by saying with or after him or by responses or alternate sentences as was the Custom in the Jewish Church He hath not told us how oft we shall meet publickly for the performance of this duty whether every morning and evening Wednesday and Friday or only on the Lords day He hath appointed the Scriptures to be read in our Assemblies but then he hath not told us who shall be appointed for that work whether a person shall be Ordained for that Office as in the Latin and the Eastern Churches or a Clark as it is usual in our Churches whether Scripture alone may be read there or the Epistles and writings also of Pious Men as in the Primitive Church they did He hath not told us what Chapter or what Book we are to read or in what Method or how much whether in the Old or the New Testament or what Translation shall be approved by any Church He hath commanded that his word be Preached in our Assemblies but hath not plainly told us who alone shall Preach whether ordained persons only or also gifted Brethren whether with License or without nor in what Method whether by Doctrine and use or any other way whether with Study or without whether by chusing of a Text or only chusing of a Subject to discourse upon whether with Notes or only by the help of Memory whether in a place dedicated to that service or not dedicated whether in a Church or in the open Field nor lastly hath he told us how often nor how long we are to Preach He hath Commanded us to sing Psalms but then he hath not told us whether all should sing together as is the Custom in our Parish Churches or only some as in Cathedrals Whether the Psalms we sing should be in Rythm or Meeter or not whether we should siâ—g with Vâ—â—al only or with Instrumental Musick also nor what 〈…〉 or what Translations of the Psalms shoulâ— bâ— appâ—oved or allowed to be sung in Churche◠〈…〉 we should sing before or only after Serâ—â—â—â— or whether we should do it standing or in the sitting Posture He hath said Go and Baptize all Nations but hath not clearly told us who shall Baptize and in what cases whether the Priest alone or any other Christian especially in cases of necessity whether Baptism shall be Administred to Infants is not expresly said in Scripture but is left to be collected thence by Analogy and rational deductions whether all Infants are to be Baptized or only those of Christian Parents or of true Believers whether with stipulators or without whether we should Baptize in a River Pond Spring Font or Basin whether Infants should be Baptized at Eight days old within a
and as it grew more ancient its Constitutions grew more numerous and so the men of this opinion had they lived then as they did not none that we read of in those times ever pretending separation from any Church on these accounts they must have been obliged to separate from all the Churches then in being Come we to all the Churches of this present Age and we shall find that this opinion will oblige the Authors of it to separate from them also For the Church of Rome and all the Eastern Churches they must much more abominate on this account than any others because their Ceremonies are more numerous and many of them superstitious The Lutheran Churches have not only Lyturgies and other ancient Ceremonies which we observe but they have also Images many other observations which these men stile Superstitious Popish Antichristian Ceremonies In the Reformed Churches they will find Lyturgies of humane invention and change of Apparel for Divine Service even at Geneva they will find enjoyned a Book of Common Prayer composed by Calvin the Wafer Cake the use of God-Fathers in Baptism bidding of Prayer with divers other Coremonies no where commanded in the Holy Scripture and so as Dr. Durel largely proves it is in all Reformed Churches of the West I am not able saith Mr. Baxter to bear the thoughts of separating from almost all Christs Churches upon Earth but he that separateth from one or many Def. of the Princip of love p. 55. upon a Reason common to all doth virtually separate from all Since then it hath been proved that separating on the Account of this principle is virtually condemning and separating from all the Churches of this and all preceding Ages of the Christian World the Authors of it must renounce the principle or bear the blame both of condemning and separating from the whole Church of Christ throughout all Ages This Tenet gives a great advantage to Popery for it asserts that nothing circumstantial must be performed in Gods worship without particular direction from the Word Now it is certain that many circumstances of worship which concern Prayer Preaching of the Word Administration of the Sacraments Church Government the Exercise of Church discipline are not determined in the written Word of God and therefore it is needful if this principle be true either to own Traditions touching matters of this Nature to be received as the Word of God or to confess he hath appointed some infallible persons whether Pope or Councils it is not much material whose determinations in these matters must be received as the Word of God Now these two Tenets are the fundamental parts of Popery on which their other Doctrins and Practices depend and which if we admit we cannot rationally reject whatsoever these infallible Judges shall determine or deliver as the unwritten Word of God I shall conclude this head with a large Passage out of Mr. Baxter who in his defence of his principles of Love speaks thus There are men otherwise very honest and truly Godly who think that the Scripture is intended by God not only as a general Rule but a particular Law for all the very circumstances of worship and that the second Commandment in particular condemneth all that is the product or invention of man in or about the Worship of God and that to deny this is to deny the perfection of the Scriptures If this opinion prevail saith he what abundance of hurt will it do For 1. It draweth men into the dangerous guilt of adding to the Word of God under pretence of defending its perfection and extent For what is adding to the Word of God but making that to be commanded or forbidden by that Word which is not there commanded or forbidden Since therefore evident it is that all particular circumstances of worship are not by that Word prescribed as I have proved already whence it must necessarily follow that some necessary circumstances not there prescribed cannot be forbidden it is plain that this opinion which saith that all circumstances of worship are particularly prescribed in Scripture and that all not prescribed are forbidden there must add unto the Word of God 2ly It prepareth men for Infidelity and the denyal of the Authority of Holy Scripture for when men are made to believe that Scripture if it be a perfect Rule must be a Rule for those things which are not found in it at all they must be tempted when they cannot find all Accidents of worship particularly determined in it to suspect it as a delusory imperfect thing The Divine Will say it tells me not sufficiently and particularly what Books of Scripture are Canonical nor which of the various Readings are right nor whether it be to be divided into Chapters and Verses nor into how many nor in what Metre and Tune I must sing Psalms nor what persons shall be Pastors of Churches nor what Text I shall chuse next nor what Words or Method I shall use in my next Prayer or Sermon 3ly This opinion which seems to plead for the perfection of the Scripture Rule doth plainly charge it with imperfection and obscurity for it asserts that it is necessary in Order to the perfection of this Rule that it should have prescribed every particular circumstance and mode of worship fit and requisite to be used in Gods Service and it is farther requisite that it should do this clearly in all the instances forementioned since otherwise we cannot be assured that we act in all these modes and circumstances according unto its directions Now seeing it is certain that it hath not done so in all the instances forementioned in answer to the former Arguments since learned pious and judicious men can find no such determinations there and therefore judge dispute and act so variously in those matters because they find nothing delivered in those cases with so great clearness and particularity as may determine them in all these cases how to act I say this being so it must be evident that Scripture cannot be according to this supposition a sufficient plain and perfect Rule 4ly This mistake tends to cast all rational worship out of the Church by deterring men from inventing or studying how to do Gods Work aright for if all that man inventeth or deviseth without a particular direction from the Holy Scripture be forbidden by it then must we not study to find out the true Method of Praying or Preaching nor must we study what to say till we are speaking nor what time gesture place or words to use there being no particular direction for these things it being only said in general Study to shew thy self a Workman that needs not be ashamed Now banish Study and you banish Knowledge and rational Religion from the World 5ly This opinion will bring in all confusion instead of pure reasonable worship whilst every man is left to find that in Scripture which never was there one will think that he findeth one thing there and another
they not just reason to suspect that opinion which will force them to deny Communion with all the Churches of the world besides themselves and that not on the score of any Idolatrous Worship exercised by them or of any false doctrine required to be assented to as the condition of Communion but barely on the account of some supposed defect as to her Discipline 2ly Have they not reason to suspect the truth of that opinion which will render Union and Communion with any of the Reformed Churches beyond the Seas a thing unlawful and as things do now stand impossible For as the Reverend and Learned Dr. Vnreas of separ p. 190 191. Still doth put the Question Do we want Discipline And do not they in other Churches abroad The Transylvanian Divines in their discourse of the Union of Protestant Churches declared that little or none was observed among them Irenic Tract p. 55. will they then separate from all Protestant Churches Will they shut them out from any possibility of Union with them For what union can be justifyable with those whose terms of Communion are unlawful since Union supposeth such a Communion of Churches that the Members of one may Communicate in another or if they notwithstanding this defect can hold Communion with them will they be so unjust as not to allow the same favor and kindness to their own Church 3ly Have they not reason to suspect that doctrin which is so like to some of the old Heresies or Schisms exploded by the Church of Christ that 't is not easie to perceive a difference betwixt the principles of our Dissenters and those which moved those condemned Schismaticks to separate from the Communion of the Church Vide Petav. ad Haer. 59. Novat p. 226. 227. For tho I cannot exactly Parallel them with the Novatians who did not properly desert the Church because she did not exercise the power of the Keys upon Offenders but because she afterwards admitted them upon Repentance and so they did not separate on the pretence of the defect of Discipline but on pretence that the Church exercised a part of Discipline which did not properly belong unto her Meletiani nolentes orare cum conversis Schisma fecerunt Aug. de Haer. c. 48. Epiph Haer. 68. §. 2. Luciferiani poenitentiam clerici post ordinem in Ecclesia gradum acceptum lapsis denegant Dan. in Haer. 81. p. 2â—9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb Eccles Hist l. 6. c. 45. nor yet with the Meletians and Luciferians who did not separate from the Church because Offenders were not censured by her but because after Censures executed the lapsed Clerks were readmitted to their Stations in the Church and who with the Novatians did without cause pretend corruption in the Churches Discipline whereas I fear there may be too much cause to Charge our Churches with defect of Discipline yet will not these disparities excuse them wholly from Communion with them in their Schism For 1. 't is certain that the Novatians did separate out of zeal for the purity of Ecclesiastical Discipline and yet Dionysius of Alexandria tells the Author of that Schism that he had better have suffered any thing than thus to have made a rent in the Church and therefore he had better suffered a defect in the Purity of Discipline now this comes home unto the case of our Dissenters 2ly The Meletians would not pray with the lapsed after their renovation by repentance therefore separated from that Church which did so they therefore must divide upon presumption that the Church was polluted by Communion with them and that her Discipline required their separation Com. in August de Her p. 161. Epiph. Haer. 68. §. 3. and therefore as Danaeus notes from Epiphanius this Schism spread it self among the Monks Praetextu severioris cujusdam in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Disciplinae zeli in Deum Majoris under pretence of zeal for God and severity of Discipline against those who denyed him Com. in August Haer. 50 p. 169. Epiph. Haer. 70. §. 1. p. 812. contr Epist par l. 2. c. 10.21 3ly As for the Audians since as Danaeus saith from Epiphanius propter hominum vitia caetum Orthodoxae Ecclesiae deserebant they left the Church for the vices of those that were in it as for the Donatists since among others this was their peculiar tenet that no wicked person was to be tolerated in the Church no tares continued with the wheat and that those Churches were not to be communicated with which did not cast them out because they were defiled by Communion with them as appears fully by St. Austins disputations against the Donatists and more especially by his three Books against Parmenianus the Donatist I see not how our Brethren will be able to Escape their condemnation That altho excommunication be the Duty of Church Officers Prop. 7. and they are by the Author to the Hebrews strictly required 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to look diligently that none among them fail of the Grace of God Hebr. 12.15 16 that there bo no root of bitterness springing up among them by which many may be defiled that there be among them no Fornicator or profane person yet is not this a duty necessary to be exercised at all times on all Offenders in all Conjunctures but only when it is likely to do more Good than hurt and therefore is the exercise of the power which the Lord hath given them for edification and not for destruction For all Agree that Affirmative duties do not bind ad semper for tho that which is evil must never be done yet that which generally considered is good may sometimes be omitted especially when it is only Matter of Discipline and when the danger of exercising of it is greater than the hope of doing good thereby Upon the equity of which case it is determined by the Canon Law that a Kingdom a Corporation a Community or Body Politick ought not to be excommunicated nor in the whole New Testament do we find any Rules or Precepts for the Excommunication of such multitudes Now the harm our Church might suffer by the strict exercise of these her Censures in this age of General looseness upon all Offenders even those of highest Rank and quality among us is threefold 1. That hereby they may be exasperated against the Government and Office which inflicts these Censures and be induced to use their power to undermine and overthrow it and to set up her enemies upon the Ruins of it 2ly That they may some of them be tempted to fly off from her government to one of the two potent factions now among us and so may strengthen them and weaken us Or 3ly That being Sceptically or Atheistically inclined as practically we are sure the wicked of our Nation are and have great cause to fear too many of them are in speculation also they would but rally on the execution of these censures and we
perform these outward acts of reverence to our Superiors on earth in token of the honor which we owe to them much more ought we to do so to the Majesty of Heaven Hence then it naturally follows Coroll that whatsoever is a proper act of outward Worship and fitly doth express our inward Reverence of God by any outward gesture of the body may very laudably be required by Superiors seeing by these injunctions they only do require us to do in this or that particular what is in general our duty And therefore 1. To require us to Kneel at Prayer and at the Absolution which concludes with Prayer and at the Commandments and Imposition of hands and at the Receiving of the Sacrament is only to require us to pay to God the Worship due unto him to use that posture in our Devotions which our Saviour used at Prayer Luk. 22.41 and which doth properly express our Reverence to him to whom we pray and which was saith Eusebius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb Eccl. Hist l. 5. c. 5. the Common Custom of the Christian from whence their Prayers had the name of Ingeniculations 2. To require us to bow at the name of Jesus is only to require us to pay that Service in that instance to him to whom God hath declared that all knees shall bow Rom. 10.11 and to whom on account of his Divinity Worship is due by virtue of our obligation to Glorifie him with our Bodys which are his To require us to do this at the name of Jesus rather than at the name of Christ or Saviour when we design to recognize him as our only Saviour by that act of worship seems also reasonable seeing the name of Christ doth rather signifie his unction to his office than the blesings which accrue unto us by the execution of it The name of Saviour is also common to him with the Father whereas the Name of Jesus is appropriated to our Lord. 3ly To require us to uncover our Heads in the House of God and whilst we wait upon him in his presence is only to require us to pay that Reverence unto the Majesty of Heaven which we yield to his Vicegerents here on Earth 4. Since 't is a part of Christian duty by which our God is glorifyed to make publick Profession of our Faith and this is done as well by other signs as Vocal by the sign of the Cross as well as by the Tongue proclaiming our belief of Christ crucified by standing up at the Rehearsal of the Creed as well as by saying these words I believe the standing Gesture is very suitable at such a solemn declaration of the Articles of Christian Faith in token of our Cordial assent and Resolution to stand firm unto it And indeed this is so properly signified saith Mr. Lab. Eccles p. 459. Faulkner by the standing Gesture according to the general apprehensions of the World that both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek which words express the standing Gesture are used in Scripture to signifie an asserting with resolution Deut. 25.8 1 Chron. 34 32. 1 Cor. 16.13 2 Thess 2.15 And the like Idioms of Speech are in some other Languages as well as our own whence stare dictis in the Latin to stand to our words in our Dialect Lastly To give you hence some rational account why standing up at the Gospel is required rather than at the Epistle I must proceed by these degrees 1. That in the devouter times both of the Jewish and the Christian Church the People to manifest their Reverence unto the Word of God the Message sent from God unto them did hear it standing thus when Ezra opened the Book of the Law all the People stood up Nehem. 8.5 and the Children of Israel stood up in their places to read the Law of the Lord Neh. 9.3 2ly When the Gospel was read in the Assemblies of the Christian Church the People were required to stand up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When the Gospel is read let all the Presbyters and Deacons L. 2. C. 57. L. 7. C. 19. and all the People stand say the Constitutions of St. Clement And Sozomen speaks of it as a peculiar usage of the Bishop of Alexandria the like to which he had not seen or heard of that he stood not up at the Reading of the Gospel See to this purpose Philostorgius l. 3. Cap. 5. Chrysostom de Circo Isid Pelusiota l. 1. Ep. 136. Niceph. l. 9 18 12 34. If you have the curiosity to ask why at the Gospel rather than the Epistle I answer that this custom was used out of an especial respect to our Lord and Saviour whose words are ordinarily rehearsed in the Gospel to express I say an higher respect to Christ himself speaking there than to his Apostles who were sent by him on which account Ignatius saith the Gospel hath this excellency in it viz. the Presence of our Saviour Jesus Christ Epist ad Philadelph and his Suffering and Resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § 9 it hath something more excellent in it than the Writings of the Prophets though they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all very good In Joh Tom. 1 P. 4. C. And Origen that the Epistles were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of equal esteem among Christians with those Writings of which it was said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this saith the Lord. If you ask further Why then do we not stand up at the Second Lesson as well as at the Gospel in the Second Service I answer That out of tenderness unto the weakness and infirmity of many Christians v. Mr. Faulkner 's Lib. Eccles p. 146. 462. liberty was granted to them to hear the longer Lessons sitting provided they would shew the Reverence when a less portion of it was read at second Service § 12 Lastly Whereas some doubt the lawfulness of our observing the Festivals appointed by the Church of England I shall endeavour to give them satisfaction in the point in some few Propositions laid down by Mr. Divine appoint of the Lord's Day C. 13. Baxter in that case and then proceed to Answer the Objections which he and others make against them And 1. p. 148. Few saith He question but that whole days of Humiliation and of Thanksgiving may and must be kept upon great and extraordinary occasions of Judgments and of Mercies and that many Churches may agree in these and I know no just Reason why the Magistrate may not with Charity and Moderation to the weak impose them and command such an Agreement among his Subjects 2ly Few saith he doubt but the Commemoration of Great Mercies or Judgments may be made Anniversary and of long continuation p. 149. as the observation of the Fifth of November is made annual among us to preserve the Memorial of the deliverance from the Powder Plot the Second of September for the Anniversary humbling Remembrance of