such as the people are acquainted with There may be expressions even in English which yet many of the people do as little understand as they do Greek or Hebrew Such strains of Rhetorick Metaphorical and figurative Speeches choice Phrases as may become the language of a Scholar which yet edifie not poor plain people because their understandings are not able to reach them And here also comes a necessity of a Form for this publick edification of all and the lawfulness yea expediency of the use of this Form for the same end It is not unknown how some learned pious men are not so well able in their own conceived wayes to stoop and condescend to the low and vulgar capacities whose souls yet are equally precious to Christ and should be to his Ministers And some others have and do affect too much strains of Eloquence flowers of Rhetorick yea some dark and obscure notions which may seem sublime and be admired because not understood And then the people do as little find the profit as they understand the meaning of them Yea the most knowing people in most especially Country Congregations are so unacquainted with those more polite expressions that because they comprehend them not readily they are forced to be studying the meaning of the words when they should be joyning of hearts in the matter expressed and so cannot so freely adde their seal and say A MEN. Now we are sufficiently secured against this fear in our Liturgy for it is in a language of our own framed in expressions suited to the meanest capacities and such as they are so acquainted with that their hearts may readily concur with all things as they are uttered by the Minister Let me but adde one thing more 3. Sect. 9 Minister and people being to join in the same services to the same God they are also to join with the same hearts There must be unity of faith and spirit among Christians Harmony Consent and Unanimity among those who are together Petitioners for the same things to One God They should send up One common Vote and should be agreed with One Heart and Voice to worship and pray before him And if God will lend a propitious ear to (y) Mat. 18.19 20. two or three agreeing together to ask any thing of him in the Name of Christ then the holy wrastling of a pious multitude will more prevail This is as the assault of an Army with an holy violence sending up Batteries against the gates of heaven Sect. 10 Now then these being the prayers of the Church those Publick prayers which all Ministers with us are bound to use and they being for matter sound for words plain easie and significant When our Brethren and Fellow-members of the same Body come together to send up these requests why should any withdraw themselves from this Communion why should we refuse to pray or worship with them only because they do it not in our Mode or way why should we think it a cold kind of formal reading of prayer rather than praying when the heart may be equally warmed and affected here as in any of our own conceptions Here are offices which all understand the same matters prayed for which all desire the same praises rendred which all acknowledge due the same mercies magnified which all have in some measure received Now how unworthy is this for an holy humble Christian such should we all be to say I would join in these duties if they were not put in this Form or sent up in these words or read thus out of a Book If ye own the duties as all Christians must do shall we divide and quarrel about words and phrase Would we not think it strange in a Family if a child or servant should refuse his Meals with his Brethren or Fellow-servants because every Dish is not dressed his own way The hungry soul falls to the meat before him if it be sound and wholsom and findeth no leisure to dispute about the dressing or garnishing of the Dishes Sect. 11 Or will ye be so irrational as to think that because the prayers are read therefore it is not praying or not praying from the heart or with or in the spirit as the Apostle adviseth without doubt these external circumstances alter not the nature of the Duty for neither reading nor repeating by Rote or uttering words without Book is alone properly praying but the lifting up of the heart with faith and fervour with humility and devotion to God And why the heart may not follow and go along with the Minister in Confession Petition Praises c. in a Form prescribed as well to the Minister as to the people as well as in a prayer uttered which though it be conceived by him is yet a Form to them that hear it I see not nor indeed can I see any reason why in our joining together in Acts of Publick Worship according to this Form we should be judged not to answer that of the Apostle of praying in or with the Spirit when it is most evident that we do walk according to that Rule in the other part of it Praying with the understanding also CHAP. XII The Objection That Our Liturgy is taken out of the Mass-Book is shewed to be False for the Main and in the whole Frivolous Sect. 1 I Shall take notice but of one thing more one popular Objection Popular I call it for I think it too too inconsiderable to be used by any that pretendeth to Reason or Learning Nor is it in any serious dispute that I know made use of but upon a design to raise an Odium in the hearts of people against this Book which yet indeed is a main Rub in the way of many well-meaning and pious-hearted but not the most intelligent Christians viz. It is taken up as a confessed Object Of the Mass-Book and nototious Truth and with confidence avouched as not to be denied That Our Common-Prayer-Book is wholly taken out of the Popish Mass-Book and that it is nothing else but that mass-Mass-Book turned out of Latine into English at least so framed out of that that it may with a very little pains be turned into it again And therefore it must upon this account be unlawful to be used by us or any Church Reformed from the Church of Rome This is indeed a Charge cryed up with noise more than enough in the World Answered Sect. 2. The people take it and it is generally believed and those are most bold and peremptory who never saw a Mass-Book nor if they did could they understand it Whereas indeed taking this Assertion as it is commonly received and generally taken upon trust it is neither so nor so And as indeed it is there is no consequence or force at all in the Argument for 1. Sect. 3 Though we shall grant this readily that it was the Prudence of the Church to retain in her Publick Forms of Prayer and Service some of those things which
of several Authors variety of such divisions hath been in several Churches is not unknown to the learned The first Author of that division of Chapters which we follow some [u] River Isagog ad Script c 29. Sect. 21. conceive to be Hugo Cardinalis about the year of Christ 1254. and that is not so long since as to be accounted ancient He that put the [x] Henr. Stâ—ph ad Lector in Conc N Test Latin Bible first into Verses and so also divided the New Testament was Robert Stephen These are things therefore too low for wise men to contend about 2. For the thing it self we need say no more to justifie it then 1. Sect. 11 The Jewish Church at the times of their solemn assemblies had lectures out of the Law and the Prophets which the [y] Act 13.27 et 15.21 Scriptures clearly intimate Junius [z] Juâ— in Act. 13.15 out of Maimonid gives us this account of the manner The custome of reading the Law in the Synagogues every Sabbath Day they say was delivered by Moses and again brought in by Ezra after the return from captivity and then there was added the reading of the Prophets also The Law they divided into so many Sections which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as there were sabbaths in the year that every year the whole Law i. e. the Pentateuch might be read through which was ended at the Feast of Tabernacles and then to begin again in course Out of the Prophets also certain Portions or Chapters which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answering to the Sections of the Law in number and as near as they could in matter and consent in Doctrine also were collected and appointed to be read This reading of the Law and the Prophets being finished they having first obtained leave from the Master of the Synagogue out of the Scriptures preached to the people 2. Sect 12 Agreeable to this in a great measure though not in all circumstances was the practice of the Christian Church both in ancient and latter times in the Christian Assemblies they [a] See many Collections to this purpose in Ball Trial of Separ p. 31. had lectures out of the Prophets and Apostles before Sermon they read som portion of the Old and New Testament as did the Jews the Law and the Prophets and those lessons did usually afford texts for their preachers In some b Hook Eccles Pâ—l 15. § 20. we read of an Apostolical constitution for the [c] Pâ—st lectionem legis et prophetarum et Actorum et Evangeliorum saâ—utat ecclesiam diecns Gratia Domini nostri c et post salutationem alloquantur populo Sermone Hostatorio Clem. Constit Apost l. 8. c. 5. reading of the Law the Prophets the Gospels and the Acts and after all these the blessing given The Grace of our Lord Jesus c. then this service being ended a Sermon preached Ordinarily they were read in course and order as those who read the Sermons of St. Chrysostome and St. Augustine shall soon find but somtimes som [d] See several testimonies of this in Baâ—l Trial. c. c. 8 p. 144 peculiar lecture was read and the order interrupted by an intervening festival which had a peculiar portion of the Gospel suited to the day and solemnity And this was not wholly arbitrary for the Scriptures being not all of one sort some parts being easie some hard Direction where to begin in reading and how far to proceed is not altogether superfluous And the Church appointing such Chapters or Portions at such times and upon such occasions as are judged to fit the seasons and to afford profitable instructions to the hearers can neither be repugnant to Scripture or the Christian practice There is nothing in this then but may lawfully be complied with God having commanded us to read the Scriptures but what book what chapter such a day or on such occasions or how much at a time are things as [e] Baxt. his Disput Disp 5. ch 2. Sect. 13 14. Mr. Baxter himself acknowledgeth left to Humane Pendence to determine and I am sure if it be determined by our Superiors it is no part of prudence to oppose their determinations in this thing 3. Sect. 13 For these things under this notion of Epistles and Gospels we read of them in the Liturgies of the Greek Church But the first mention that I find of them under this name is in a Manuscript that I have seen of one Nilus whom in Ecclesiastical story we find to be both a Bishop and a Martyr so he is called by the [f] Cent. 4. c. 4. de â—oct Sect. de bon oper Centurists of Magdel but whether the Bishop and the Martyr be the same person is some doubt a Nilus there was a [g] Fuseb Hist l. 8. c. 13. Martyr in Egypt under Dicclesian a Nilus whether the same or no a [h] Cent. Mag. Cent. 3. p 22 Bishop in Palestina a Martyr a Nilus reckoned among the [i] Cent. 4. c 10. p 6â—5 Doctors of the Affrican Church who is said to write many things some precepts concerning good works according to the Order of the Law certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or short sentences of Piety and Morality Among these sentences there is mention made of these Epistles read in the Church which he calleth as among the Greeks they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because usually they were portions taken out of the Acts or writings of the Apostles among other of his Sentences this is one If thou comest into the Church and seest none there then go thy self and out of the book there read the Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and go thy wayes c. it seemeth by this that the Bible lay then in the Church and such portions of a Liturgy and Sections of the Gospel or Apostolick writings appointed for such and such dayes In the Liturgy of Chrysostome this office is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thus ordered In the morning service they did read one Gospel a portion out of the Evangelists after this at their Missa or Holy Communion for the notion of the Popish Sacrifice was nothing of their Masse in those dayes they had this order Allelujah and a Psalme of David being ended the Deacon saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us attend then the Reader having repeated the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was two verses of some Psalme of David suited to the nature of the Epistle then to be read and the Festivity of the day then Celebrated The Deacon said again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us attend then the Epistle was read that being ended and some interlocutions between the Priest Deacon and Quire sung and some other rites passed the Priest standing at the Holy Table with his face towards the West i. e. to the Congregation he said with a loud voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us hear the holy Evangelist then
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
unlawful to be heard I trow not I could tell you of many things which we may take from an Heathens mouth and such expressions as would shame most of us who are called Christians And which if used by us in prayer will be accepted with God if offered up with a Christian that is an holy humble and believing heart It is a prayer which an Heathen made and may well become a Christians mouth (f) Plato in Alcibiade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which we may render thus O God our King give us good things though we Pray or pray not but although we pray Yet sad and evil drive from us away Is not this a necessary holy Petition May not yea ought not a Christian to put up the same request and may he not if he please use the same words Or are they therefore evil because used by a Pagan Let me add one passage more from another Philosopher and indeed I cannot without astonishment read this passage in the Stoick (g) Epictet Dissert l. 1. c. 16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who having reckoned up variety of Divine Providences saith What word is enough sufficiently to praise these things For if we have any sense or reason can it become us to do any thing but to sing and bless God and commemorate his benefits Becomes it not all that dig or plough or eat to sing this Hymn to God Great is or magnified be God for that he affordeth us these instruments wherewith we till the ground Great or magnified be God because he hath given us hands mouth and stomack that we grow and get strength when we observe it not that we sleep and are refreshed For these things ought every one to bless God and to sing this great and most Divine Hymn c. As much more follows to the same purpose Are these Meditations Hymns and Expressions unfit for us May they not very wel become a Christian mouth or are they unlawful because an Heathen used them No no good is good still wheresoever it be found and in whatsoever hand it be No wise man will refuse Gold because taken out of the Dirt or despise a Jewel because found in a Dunghil or cast away his Corn and sound Grain because it sometimes lay in an heap of Chaffe Nor will a wise humble Christian or devout soul therefore despise these prayers and sacred Offices because some of them sometimes were among the dross and chaffe of Romish Trumperies When that chaffe is winnowed away and that dross washed off Who knoweth not saith Ball (h) Ball. ibid. p. 151. that many precious Truths may be called and picked out of the mass-Mass-Book Good Gold may have some dross and among an heap of dross it is possible to find some good Gold A true mans Goods may be in a Thieves Den and the Goods of the Church in the possession of Antichrist Antichrist hath either by violence broken in upon or by secret insinuation before he was spied gotten the rich Treasures of the Church into his hands which the right Heirs may lawfully require and take back again not as borrowed from him but due to them I scarce know saith he how a man should more honour Antichrist ☞ or wrong the true Church of God than to grant that all the good things that he doth usurp do of right belong to him and are borrowed from him For they are the rich Legacies which Christ hath bequeathed to his Church to whom they properly pertain Sect. 10 6. Let me add this one thing more What some make an Argument for rejecting is to me an Argument for the use of this Liturgy viz. That the Papists have it at least some of it For I am so far from thinking that we are to cast away all that the Church of Rome useth that I judge it a Duty to use all and to hold communion with them and all the Churches of Christ in the World in all things wherein they swerve not from the Rule of the common Christianity For the Church is but One the Head but One the Body but One (i) Eph. 4.4 5 6. One Lord One Faith One Baptism One God and Father of all One Church One Christ One Gospel why should we then not walk in the same communion If the Church of Rome or any other part of the Church whatsoever walk in a different way from the rest of the whole Body or have a Service not agteeable to the common Rule The one Gospel and (k) Jude 3. Tit. 1.4 the common Faith that was once delivered to the Saints Here let us leave them and not be scrupulous of the particular communion of one part whilst we hold close to the common Rule and Profession of the whole But wherein also they agree with the whole let us not forsake them let us not forsake them in that which is good because we must have no communion with them in things that are evil In these we must forsake them in the others we may not go with them Sect. 11 In this case then let me beseech all sober Christians to consider not what the Papists or this or that Party of men do or do not but what is fit for us and our Duty to do If the thing required be evil though we though any yea or an (l) Gal. 1.8 Angel from heaven require it yet deny it but if it be wholsome good and sound though the Papists though the worst of men practise it yea though the very Devils themselves acknowledge it as even they (m) Acts 16.17 Mark 1.24 sometimes are forced to confess the Truth let us receive it The Truth is of God though it may sometimes be conveyed to us through foul hands Sect. 12 Again Here would I request all Christians carefully to distinguish between matters of Religion and matters of Order between the Substance of Religion and the Circumstances of Worship In this business the Religion and Substance of Worship is Prayer and Praise Or that we call upon God in the meditation of Jesus Christ according to his Will But whether there may or ought to be a Form or no and whether it shall be in this or any other Form supposing the Form not dissonant from the holy Word of God whencesoever this Form be taken this is purely matter of Order and Circumstance And herein we are to yield obedience to our Governours whose care it must be to see Ne quid Ecclesia vel Religio detrimenti capiat That the Church or Religion suffer not and that all things be done according to the (n) 1 Cor. 14.40 Apostolical Canon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Decently and in Order Sect. 13 I have now finished what I judged needful to be said as to the use of and attendance upon this Liturgy And I think I have fully cleared and evidently proved that there is nothing in it either as to the Form or matter so far as it concerns
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