on high his Donation of spiritual Authority was a Donation of Titles without Realities whereas he that said He that resisteth Kings resisteth God Rom. 13. The same Wisdom of God by whom Princes Reign said also He that heareth you heareth me and he that despiseth you despiseth me and him that sent me These are the Prerogatives of spiritual Guides and were never esteemed words of course or formality in the Primitive Church And the Epistles of Ignatius an Apostolical Bishop vindicated by Vossius Dr. Hammond and Doctor Pearson are an admirable Comment in this Case upon obedite praepositis Be ye subject to the Bishop as unto the Lord Reverence your Bishops according unto the precepts of the Apostles he that acts of his own head without the Bishop is polluted in his Conscience attempt nothing in the Church against Episcopal Constitutions are known expressions in the writings of old Ignatius But I intend a more particular vindication under this Topick of Antiquity of this best of Reformed Churches First As to her Imposition of a Liturgy Secondly as to the Imposition of orderly Rites and Thirdly a Vindication of the Authority also as Primitive by which our Canons are established Briefly to each of these Thus the Fourteenth Canon of the Church of England is truely Primitive The Minister shall use the prescribed Forms and Rites in the common-prayer-Common-Prayer-Book without diminishing in regard of Preaching or any other respect or adding any thing in the matter or form thereof 1. The Minister shall use the prescribed Forms and Rites c. Thus in Synodo Epnuensi in the Order of the Celebration of Divine Offices the Metropolitical Church was the Standard for the whole Province to keep the better Decorum in all Sacred Administrations And in the Fourth Council of Toledo they declare it consonant with the ancient Canons of the Church Vt unus ordo orandi Psallendi conservetur nec diversa sit a nobis Ecclesiastica consuetudo quia una fide continemur Regno the same Forms and no other as the Council of Africa Canon 103. The Third Council of Carthage Canon 231. The Council of Laodicea Canon 181. And above all the Council of Milevis Canon 12. for a sufficient Reason there rendred Nec aliae preces nisi quae a Synodo Comprobatae dicerentur in Ecclesia ne aliquid contra fidem aut bonos more 's per ignorantiam aut minus studium sit Compositum So that hence our imposing of Forms upon Priests and People is clearly justiflable from the Practice of the Primitive Churches of Christ It is Recorded of Proclus the Patriarch of Constantinople in his Treatise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That St. Basil first and afterwards St. Chrysostom contracted the Liturgy of St. James that upon the account of mens slothfulness and prophaneness they might not Nauseate for the length and so Apostatize from the Apostolical Tradition of Liturgies The Liturgy now ascribed to St. James may be denied on good Reasons yet that St. James made a Liturgy the Council of Trullo long since acknowledged and is at this day by the Greek-Church openly owned and profest and amongst them to question it were the ready way to be laughed at as eminently ridiculous The Magdeburgenses have collected from some expressions of Origen on Jeremiah That it is without dispute a doubt that the Christians had Forms of Prayer in the Third Century Scal. lib. 6. 573. Edit Genev 1629. Scaliger de Emendatione temporum declares that he had himself seen an ancient Liturgy of Ignatius who exhorts by the way to one Common Prayer and to one mind in his Epistle to the Magnesians And what else means Justin Martyr by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apol. 2. or Tertullian Tert. de oratione by his Oratio Legitima ordinaria and by that Form of Praying for the Emperours ut illis foret vita prolixa imperium securum senatus fidelis Exercitus fortis Apol. 30. domus tuta populus probus orbis quietus which some not improbably conjecture to be grounded on St. Pauls Charge to Timothy That Prayers be made for all then especially Kings c. making it Timothy's cheif care as Bishop of Ephesus rightly to Frame and Order the Publick Prayers of the Church And what else doth St. Cyprian intimate de Oratione publica nobis est communis oratio or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Constantine observed with the whole Assembly of Christians Recorded by Eusebius Eusebius de vita Constanti in lib. 4. cap. 17. 19 So that whether we consider the use of a Liturgy we are justified by the Fathers or the Imposition of it on the Clergy particularly with exclusion of their own conceptions the Church of England herein observes the prudence of the Ancient Councils and Synods long before Popery was introduced and so liable to such trifling exceptions from our Puritan Adversaries Again Secondly not to diminish in regard of Preaching the Prayers of the Church the Fourteenth Canon Commands us and that the Pulpit should not swallow up the Desk this Auditory is not to be taught to be the high prudence and politick zeal of the Ancient Churches of Christ You know that Justyn Martyr saith when the Reader had done then the Preacher exhorts in his Apology you know that in the primitive times as now there was a first and a second Service the one preceeded the other followed the Sermons or Homilies and so Preaching and Prayer did not shoulder out one another but walked hand in hand as friends and not as Antipodes in the holy Oratories The Sermons anciently came in post recitationem Evangelii after the rehearsal of the Gospel being usually a Discourse upon it and hence it is an easie collection that Preaching had its due esteem yet never so magnified as that the Liturgy should be laid aside to make way for the Sermon The most eminent Preachers as Basil Chrysostom and others were Compilers of Liturgies but could never endure as is clear by many passages in their writings that the people should throng more to their Discourses than to the pure Word of God read in the Church in Divine Service or to the common Devotions That was no Musick to the old zealous Saints the holy Bishops and Priests which now affords such a mighty pleasure to men of moderate principles the crouding of people to a Sermon and leaving the Church empty and wast at the solemn Prayers Thirdly Not only not to diminish on the account of Preaching But also in no other respect saith the Canon aforesaid nor to add any thing in the matter or form thereof a Constitution truely Primitive for in Ancient times ever since the ceasing of miraculous Gifts it was never permitted any Presbyters to add to or detract from the publick prescribed Service or to make any private Prayers of their own in the holy Oratories There is no footstep of Record or Monument in the Church of God whereby our
Durell entitled Ecclesiae Anglicanae adversus schismaticorum criminationes vindiciae and The Church of England not condemned by any other Reformed Churches both so well known to this Audience as sufficiently satisfactory in this Particular to all intelligent and unbiast persons that they spare me the Labour of any farther Discourse And indeed our Mother the Church of England is so far Justified against all imaginable rational Opposers from the publiquely-printed harmony of Confessions in which book are inserted also the Thirty nine Articles and by the publick open practice of our neighbour-nations we not condemning them nor they us that our enemies have recourse to Clamour and Noise and want only an opportunity by Swords and Pistols to encounter our Reasons and Demonstrations Club-Law must once again gain that advantage when occasion offers which they despair of by Arguments and Disputations They are not for treating like Men but fighting like Beasts Men neither to be broke nor to be softned all Anvil and Adamant and Nonconformists in all other Kingdoms and over all the Christian World as well as to the Church of England as is admirably proved by the Learned Author aforesaid All the Reformed Churches maintain this Principle That every National Church hath Power to make Laws for herself in outward things not expresly commanded or forbidden in the Word and that they may vary according to Times Places and Persons and other Circumstances and not one of them but hath acted according to this Principle in making Laws different from their Neighbour Churches I therefore pass to the last Particular not only Scriptures Reason Experience Fathers Councils and Reformed Churches but our Nonconformists and very Dissenters by their Confessions and Practices own this Power in Ecclesiastical Superiors however refractory to our present Constitutions And first I cite Calamy in his Convenant-Sermon who tells us That the Covenant is to be taken standing the head uncovered and the right hand bare must be lift up which are emphatical Cermonies sayeth the Man of God and Significant that we call God to witness c. Here I note that there are as many Cermonies in this unlawful Oath as the Church of England hath in her whole Worship legally authorized and the Ceremonies are significant too as well as ours 2. I cite the preface to the Directory where the thorough-Reformers thus conclude We are resolved to lay aside the Common prayer-book and set up the Directory instead thereof where we hold forth what is of Divine Institution in every Ordinance and other things not of Divine Appointment we do hold forth according to the Rules of Christian prudence consonant with the general Canons of the Word of God But now I demand By what Law of God or Man have you the Sole Priviledg of thus holding forth Why may not the Church of England use the same liberty of her Christian prudence agreeable to the Rules of the Word dic Quintiliane colorem If this Priviledg be granted to a Directory without Law set up why not to a Liturgy legally established and if granted the Church of England hath thus proceeded in the Liturgy prescribed viz. by Christian prudence and the Canons of the Word 3. I cite a not unlearned-Treatise of the Presbyterian entitled An Alarum by way of answer to the last warning-peice where the Authors tell us That no Man endued with right Reason but will say there is a necessity of a Government if of a Government then of an Vniformity else it will be confused therefore there is a necessity that every man should observe such Orders Time Place and Gestures as the Parliament and Assembly but why not as the King Bishops and Clergy shall appoint Very sound and good It follows No man that hath any use of Conscience in any thing but he will acknowledg that he is bound in Conscience to obey the Laws of the Land in things indifferent and deserves Censure for being turbulent even in matters of Worship But now the Case is altered the Nonconformists being not in Throne of Government it is false Doctrine at present in the Church of England 4. I cite Mr. Baxter who writing to his Brethren Brandon and Caryl cleaves a hair Let me be bold to tell my Brethren of the Ministry That though I deny them to have any Authority against the Word yet so great is their Authority as Guides and Governors of the Church in things agreeable to and but generally determined in the Word that the want of the knowledg of this Truth hath been the occasion of all the Schisms and Confusions in England And till we have taught even our godly people what Obedience is due to there spiritual Guides the Church of England will never have any good or established Order I say again we are broken for want of the knowledg of this Truth and till it be better known we shall never be bound up and healed To which if you add the formal Covenant of the Brethren of New England for admission of Members even these precious Saints will condemn themselves or must justify this best of Reformed Churches Thus I have by Scripture Reason Experience Fathers Councils Reformed Churches and the Confessions and Practices of the Nonconformists themselves plainly proved a Power in Church-governors to make Canons and decree Rites for the external Solemnity and Decorum and Order of Divine Service to which all Priests and People are to yeild Obedience under their Government and Jurisdiction quod erat demonstrandum From the preceeding Discourse I do as a zealous Brother reprove my Brethren of moderate Principles as Commentators as Casuists and as pretenders to the Politicks And so with a brief Exhortation to all my reverend Brethren shall conclude the Discourse 1. They are abominable Commentators They shall always sign the Infant baptized with the Cross that is to say the Children of Conformists but the Canon says not it must be done to the Seed of the righteous Not marry without Banes or Licence at uncanonical Hours or prohibited times or without the consent of their Parents or Governors that is The Minister shall not do it gratis but if soundly payd it is no Disobedience against the Canon of the Church He shall not diminish the Prayers of the Church on the account of Preaching or any other respect that is to say unless it be to increase the Salary or to lengthen the Sermon for to make way for the freely conceived Directory-way of canting in the Pulpit He shall read the Letany on Wednesdays and Fridays every week Antiphrasis voces tibi per contraria signat Canonical Obedience in omnibus licitis et honestis that is as far as the new Saints will permit upon whom they depend for a Maintenance The confirming their Doctrins by Scripture according to Exposition of the Fathers and their Mothers own Articles Populo ut placerent quas fecissent fabulas Whensoever they officiate to wear the Surplice that is if their precious Benefactors do not account
Moderate Clergy can make it probable that in the solemn and set Assemblies of Christians constantly observed a Presbyter was ever allowed to utter any thing of his own or others composing premeditated or extemporary without the approbation of his Bishop first had in the matter of Prayer which we now are discoursing of It is an impudent and untrue Assertion I wonder it could ever enter into any Mans mind that Ministers may of themselves curtail or add to the Service prescribed or modify the Worship of God But on the contrary as Baxter in his Cure of Church-Divisions doth well note no Man questioneth but some Form of Prayer was imposed on the Jewish Ministers of old and a Form of Prayer taught the Priests Joel 2.17 To which I add since the Word of God hath given us Forms of Worship of Praise and Prayer in the House of God If we will allow the Composers of those Forms to be of Gods own appointment which cannot be denyed we have in Scripture too in concurrence with the Ancient Church found out some appointed to make Prayers for other Pastors and Churches to offer up unto God And we find Titus for this purpose left in Creet to set in order what was wanting ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Grotius Pertinet and Timothy is charged with this Office as Bishop 1 Tim. 2.1 an Order is there given him touching the substance of Publick Prayer to be setled in the Assemblies of his Jurisdiction as Master Thorndyke notes and proves in his Treatise The Service of God in publick Assemblies in Timotheo mandata dat Episcopis so Grotius Again in the Imposition of orderly Rites attending on the publick Worship it was the stile of old Si quis praesumsâ—rit si quis contumaciter fecerit Anathema sit which is well Englished in our 34th Article by Laws established Whosoever shall through his private Judgment openly and wilfully and purposely break the Rites of Decency and Order enjoyned shall be censured c. Such therefore who are in profession Sons of the Church of England whose Imposition of a Liturgy and decent Rites is thus prudentially primitive and moderate and do wilfully and studiously violate the Orders prescribed by robbing God and the People of any parts of the publick Worship or Rites thereof upon the account of Preaching or the free Prayers of the Pulpit they do very wickedly I leave their own Consciences to condemn them till God himself doth which he will certainly do without a more honest and zealous adhesion to the Regular Constitutions It would be Ridiculously arrogant in me to prove out of Antiquity that the reading of the Litany the observation of the Feasts and Fasts Catechizing visiting the Sick and giving them their viaticum the Cross in Baptism the Rites of Decorum and the Decent Habits of the Clergy-men and many other Canons which this present Audience sufficiently knows to be truely consonant to the ancient Canons and primitive usage But you must give me leave to say that these are so far omitted not out of a prudential but schismatical Compliance Pudet haec opprobria nobis is too mild a reproof like that of Eli to his Sons It is no good report ye make the Lords People transgress Too meek a reprehension to such Sons of Corah or Diotrephes who by a barbarous disobedience to the Laws indeavour to bring into this Church tot schismata quot Sacerdotes Consider we again under this head of the Fathers and Councils the Authority confirming the present Canons of this Church and we shall find That also by undeniable evidence equally primitive with the Constitutions themselves We have such Canons as are treated on by Bishops and Priests but they do not with the Westminster-Conventicle of Divines meet without the Royal Call and Summons nor sit and act when the King Commands their dissolution with the Glascow-Assembly of spiritual Lay-elders but we own the Kings Power a parte ante to convene the Prelates and the Clergy-Representatives and a parte post to oblige their Subjects by their Confirmation to a Regular Obedience A clear primitive Practice assoon as ever God gave Kings to be Nursing-fathers to the Church as is admirably proved by Causabon Grotius Morney Duplessis our own Jewel Field Whitaker and others beyond all exceptions Now where King and Bishops thus joyn in Ecclesiastical Laws according to the constant Practice of Christs Church where Moses and Aaron the Oaths of Allegiance and Canonical Obedience meet together to oblige us there is not now the least pretence for a Man in Orders to despise such Rules as are truely Primitive in themselves when the Canons are treated on by the Episcopal Order which hath filled our Calendars with Saints our Histories with Fathers and Church with Martyrs and when this Order is subject to Kings and supported by Moses and both appointed of God for the Management of the Church under the blessed Jesus he is neither a true Priest nor Christian that denies obedience And here I do with all duty and submission most humbly beseech your Lordship and all under you advanced to any Ecclesiastical Jurisdiction to Countenance the truely-regular Clergy in their cheerful submission to the truly ancient Laws and Canons of this best of Reformed Churches When the Schismatick keeps a Faction in pay and allows Schism a Salary and gives a pension to the hollow-hearted Judas of moderate Principles to break and divide us 't is pitty the Zealous Conformist should want a Benefice whilest the Enemy thus nourisheth Vipers to eat their way through our Mothers Bowels God knows my heart I abhominate a private design when I thus speak as much as a moderation against the Rules of the Church of England I petition for a poorer sort of Brethren than my self for the Priest unbeneficed who is Ingenuous and Open-spirited Generous and Devout and a Lover of the Church of England And would not the primitive Canons of this Church be rather more than less observed If such an incarnate Seraphin had always the next Living of value in the Churches own gift If Self-interest should ever creep into a Cathedral it will first pull down the Honour and then the Walls It is not certainly for the peace or safety of our holy Mother that any Regular Conscientious Learned Priest should spend his time in a discontented Contemplation of his misfortunes whilest a barbarous Nonconformity without and Moderation within are sustained with a full and free enjoyment of all Creature-comforts in order to the ruining of the best of Churches This is I hope a pardonable digression as consonant with the Text and not repugnant to Antiquity in the Case before us as tending to increase and support the very little flock God knows of the truely zealous for our no less Ancient than Orderly Constitutions Fifthly To this Power of Ecclesiastical Superiours we have the harmonious assent also of all Reformed Churches Thete are two Excellent Books of Mr.