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
another thing Yea every man will be apt to think he findeth that there which his own corrupt mind brings thither It will bring confusion into Families as well as Churches whilst every Child and Servant will by this principle be tempted to reject the Instructions of his Master or Father who would teach him a Catechisin or form of Prayer for which the Scripture affords him no particular direction 6ly And hereby all possibility of Union among Christians must perish till this opinion perish for if we must unite only in that which Scripture doth particularly direct us to we must not unite at all If we must all in singing Psalms agree in no Metre or tune in the Church but one that Scripture hath prescribed us we must not sing at all If we must pray in publick only in Words prescribed by Scripture to be used in publick we must not pray at all in publick If we must receive the Sacrament only when it is consecrated in Words prescribed by Scripture we must not receive at all 7ly Hereby Christian love will be quenched when every man must account his Brother a Transgressor against the perfect Rule of Scripture that cannot shew a Text of Scripture for the hour the place of worship the bells the hour-glasses the pulpit the utensils which are used in the Service of God Hereby those pious Men Calvin Cartwright Sibs Perkins Hildersham who used a form of Prayer yea almost all the Christians in the World must be condemned 8ly This Doctrine will rack and perplex the Conscience of all Christians by forcing them to think that they are guilty of sin by every Tune Metre Word Gesture Time Place or any other Circumstance of worship which they use without a Scripture warrant On this account some dare not pray in their Families some dare not think what they shall pray some dare not teach their Children to pray some dare not hear a studyed Sermon or read a printed Book To conclude this Tenet will affright poor people from Scripture and Religion and make us our doctrine and worship ridiculous in the sight of all the World Lastly I add that they who do assert this Tenet do many things repugnant to it As v. g. They introduce Lay Elders unordained of whom there is no mention in the Scriptures or in the Church of the first Ages They sing in stinted Metre Hymns of their own devising for which no Precept or Example can be produced from the Book of God Besides where hath our Lord or his Apostles enjoyned a Direrectory for publick worship and that which they imposed what Authority could it pretend to but that of man They when they take an Oath do not refuse to lay their hands upon and kiss the Holy Scriptures Now all agree that Oaths are solemn Acts of Divine Worship for they are Invocations of God and thereby we acknowledge his Omniscience and that he knows the uprightness of our intentions and that his Justice will avenge it self on the false Swearer and that his Power is able to inflict upon him the severest Judgments and that he by his promise stands bound to help and to reward all those who do believe and act according to the Holy Scriptures Here therefore is an outward Ceremony of Humane Institution joyned with many acts of religious worship Again when they enjoyned the solemn League and Covenant they ordered that the whole Congregation should take it 1. uncovered 2 standing 3. with their right hand lift up and bare Now let any man of reason say if it be unlawful to submit to our three Ceremonies of kneeling crossing and wearing a white Garment in Gods Service why it is less unlawful to use three other Ceremonies in that more solemn act of worship viz. the taking of an Oath or if men may appoint these Ceremonies to be used in taking of an Oath what hinders but in other acts of worship they may do the like CHAP. IV. The CONTENTS Obj. 3. It is unlawful to add unto the parts of Gods worship but to add our Ceremonies to Gods worship is to add to the parts of Gods worship which they endeavour to prove by 12 Arguments To this Argument we answer 1. By shewing what outward worship in the general is viz. The Acknowledgment of some Excellency in the Person worshipped by actions proper to express our Sense or Apprehension of that Excellency Whence 't is concluded that our Ceremonies can be no parts of worship because not in themselves or by their imposition intended to express our Sense of any Divine Excellency The Arguments to the contrary are briefly but fully answered § 1. Obj. 4. To impose our Ceremonies without license from Christ is to invade his Kingly Office he being the sole Law-giver to his Church and derogate from his Prophetick Office which is the only Teacher of his Church and the Appointer of all means whereby we should be taught Answ 1. That it falsly is supposed that the Rulers of our Church have ordained any Ceremonies to teach Spiritual Duties by their Mystical Signification or to be Authentick means of Spiritual Teaching 2 That it can be no derogation from Christs Prophetick or his Kingly Office to stir up our minds by things apt to stir them up to the performance of their duty or to express and signify our duty by things apt to express and signify it 3ly That it is not true that Christ in Scripture hath set down all things by which we may be admonished of our duty 4. That this Argument concludes with equal strength against the imposition of all Ceremonies even time and place 5ly That the Injunction made by Rulers for Decency and Order if they do truly answer these ends are made by virtual Commission from Christ and therefore can be no Entrenchment on his Legislative Power Mr. Baxters Objection answered § 22. CHAP. IV. § 1 IT is not lawful to add unto the parts of Gods worship Obj. 3 but to add our Ceremonies to Gods worship is to add to the parts of Gods worship Repl. to Dr. Ham. p. 85. therefore it is not lawful to add our Ceremonies to Gods worship The Minor is proved by Mr. Jeans thus Because our Ceremonies are external worship and therefore parts of Gods worship That our Ceremonies are external worship he proves by these Arguments Arg. 1 1. Those external Ceremonies whose proper use is the honouring of God are external worship but our Ceremonies are such Ergo. Arg. 2 2. All external Ceremonies in their Nature formally elicited from Religion are external worship but our Ceremonies are such Ergo. Or thus All meer and immediate actions of Religion are parts of Divine worship but our Ceremonies are meer and immediate acts of Religion Another argues in the like manner thus Arg. 3 1. As the means that God hath appointed to teach obedience be acts of Divine Service so the means that man deviseth for that end and purpose must needs be worship also Arg. 4 2. Those signs
Twelve and when enquiry was made among these Twelve which of them should betray him Judas particularly asketh Master is it I v. 25. Now as these Twelve were eating Jesus took Bread and brake it and gave it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to these Twelve Disciples and said to them Take eat this is my Body v. 26. He also took the Cup and gave it to the same Persons saying Drink ye all of this he therefore said to Judas Eat this is my Body and bad him drink the Sacramental Cup. 'T is said indeed Joh. 13 30. that Judas having received the Sop went immediately out but then as I have shewed Christ did not celebrate the Passover but another ordinary Supper before the Passover v. 1. Before their preparation for the Passover v. 29. which Dr. Leightfoot farther proves In locum because it was not lawful for any Person to depart from that Solemnity before the whole Solemnity was ended § 9 8ly Our Lord to cut off all occasion of Offence which the perverse and unbelieving Jew or Pharisee might take against him submitted to the payment of that Tribute which was not due from him as he demonstrates Matt. 17 25.26 Where 1. observe The Tribute here demanded was not the Tribute payd to the R. Emperours but the half Sickle yearly paid by the Jewish Nation to repair the Temple and buy things useful for the Service of it as the most skilful Commentators on the place conclude vid. Leightf in locum 2ly Observe The Scandal which our Lord was here concerned to avoid was not a Scandal given by himself but one that might be taken without ground by them who hence unduly might conclude that Christ and his Disciples did contemn the Temple and so the Efficacy of his Doctrine might through that Scandal be obstructed he then by this Example doth instruct us to submit unto those things which our Superiours may require or expect from us even without sufficient ground when our Refusal of Submission to them may be cause of Scandal or make them think we are Contemners of Authority or disobedient to those God hath enjoyned us to obey and much more must this be our duty when our Divisions and Contests about such Matters do bring a Scandal on the Christian Faith and we thereby in opposition to St. Pauls injunction do give Offence not only to the Jew and Gentile but to the Church of God And this Example seems also as effectually to prove that the Dispensors of the Gospel should be careful not to do any thing if it be in their power to avoid it which may give Scandal unto others or cause them to judge evil of them § 10 9ly Our Lords Commands were suitable to his Practice and he enjoyned to others what he himself performed For 1. our Saviour enjoyned the Leper that was cleansed to shew himself to the Priest Matt. 8 4. See Harm part 3. p. 205. and offer the Gift that Moses had commanded Where it deserves to be considered that altho the Priesthood was much degenerated both from its Institution and its Office yet Christ did not think fit on that account to advise any to a Separation from them or to renounce their Priesthood but would have all men to repair unto them for the Performance of those Offices which by the Law of Moses were to be performed by the Priests and to offer by his hands their Gift And yet it is observable that they to whom Christ sent this Man had added to the Institution many idle Customs to be performed by the cleansed Leper as you may see in Dr. Leightfoots Notes upon Matt. 8 4. Moreover in that very Chapter where our Lord giveth such opprobrious Titles to the Scribes and Pharisees lest that should tempt the multitude or any of his own Disciples to neglect Communion with them in hearing of the Word other Ordinances of like Nature our Saviour in the Preface of that Chapter speaks thus unto the multitude and to his own Disciples Matt. 23.2 3. The Scribes and Pharisees sit in Moses Seat all therefore whatsoever they bid you observe that observe and do Where 1. observe who were these Scribes and Pharisees they were not always of the Order of the Priests and Levites for St. Paul tells us that he was a Pharisee and the Son of a Pharisee Act. 23.6 Philip. 3 5. In Matt. 2. v. 4. p. 29. And yet that he was of the Tribe of Benjamin And Matthew speaks of Scribes of the People who were saith Dr. Leightfoot Elders of the Sanhedrin who were not of the order either of Priests or Levites but were of other Tribes now albeit none of these men did ever take upon them to be Instructers of the People without an Ordination to that Office Harm part 3. p. 122. as is well noted by that Learned Man yet may it seem that they could have no just and proper call to be Instructors of the People this being the peculiar Office of the Priests Mal. 2 7. For the Priests Lips should keep Knowledge saith the Prophet Malachi and the people should seek the Law at his Mouth for he is the Messenger of the Lord of Hosts And yet these Scribes and Pharisees were Publick Teachers in their Schools and Synagogues and by this they obtained the Name of Rabbies and Teachers of the Law 2ly Observe that by the Law of Moses nothing is determined touching the Office the Authority the manner of Admission of these Scribes of the people but their whole Function seemeth to depend upon the Churches Constitutions made for Edification or the Instruction of the People And thus it also was with those Ministers and Rulers of their Synagogues who were not of the Sacerdotal Order or of the House of Levi for of their Office or Admission to it we can find nothing in the Books of Moses or in the Writings of the Prophets and yet these Men received Admission to teach or exercise their Function by Ordination say Mr. Selden and Dr. Leightfoot and learned Men are of Opinion that Christ and his Disciples so far approved of them as to institute the Governors of his Church according to the Platform of the Synagogue Leights Harm part 3. p. 120. 3ly Some think our Lord here speaketh of the Scribes and Pharisees as being then their Legal Magistrates or signifying the whole Jewish Sanhedrin and their Authority so Dr. Leightfoot In locum and so the Reverend and Learned Dr. Hammond and so they make the import of the Precept to be this The Scribes and Pharisees those that are of the Sanhedrin are by you to be look'd on as your lawful Rulers that have Authority over you succeeding Moses and the seventy Elders and therefore do you live in Obedience to all their lawful Commands and in all Regular Subjection to them But I suspect this Exposition on these two accounts 1. Because our Saviour makes mention only of the Scribes and Pharisees whereas
do it thou shalt not add thereto or diminish from it Hence they infer that no humane Ceremonies or Circumstances of mens devising must be added to what God hath commanded in his Gospel Worship Answ 1 To this I answer That these Words do as much concern Laws made concerning civil and judicial as concerning Sacred Matters and do as much prove that our Superiours may add no Laws to the Laws made by God concerning Civil Matters as that they may make no Laws for Regulation of or ordering any Circumstances of Religious Worship that is they are as good Objections against our statute-Statute-Book as against our Lyturgy The reason is because these words are neither in the 4th nor the 12th Chapter restrained to Acts of Divine Worship but are expresly spoken of all the Statutes and Judgments which the Lord had taught them v. 1. of whatsoever thing God had commanded Deut. 12.32 Answ 2 2ly If by these Precepts the Ceremonies used in the Church of England are condemned then also must the Dissenters from the Church of England be condemned by them for they do many things and they use many Ceremonies in Religious Worship which are no where commanded they sing in stinted Meeter for which they have no Precept or Example in the Word of God they have a Directory for publick Worship containing many precepts or directions no where prescribed in that Word they when they take an Oath do not refuse to lay their hands upon and kiss the Book now all agree that Oaths are Solemn Acts of Divine Worship and know that God no where Commanded these Ceremonial additions to it Moreover when they imposed the Solemn league and Covenant they ordered that it should be taken by the whole Congregation 1st uncovered 2ly standing Ordin of the 2 of Febr. 1643. and 3ly with their right hand lift up and bare now if they notwithstanding the Texts in the objection mentioned might add three uncommanded Ceremonies unto the taking of an Oath which is a Solemn Act of Divine Worship what hinders but that Superiors may do the like in other parts of Divine Worship Answer 3 3ly The Jews themselves never conceived that by these precepts they were restrained from instituting upon occasion sacred Rites or doing many things which circumstantially belonged to Gods Worship for which they had no special Warrant from the Word of God and if we do offend against these Rules by using our Ceremonies in Gods Service even the best and wisest of the Jews did equally offend For what command had Solomon to keep a Feast of Seven days for Dedication of the Temple 1 Kings 8.65 what Command had he for hallowing the middle part of the Court that was before the House of the Lord to offer Burnt offerings Meat offerings and Peace offerings there v. 64. Dr. Ames indeed sayeth that Solomon did this by Divine Authority Fresh suit §. 17 c. p 33◠and instinct of the Holy Ghost to which vain imagination I return the Answer of Agar add thou not unto his Words lest thou be found a liar Prov. 30.6 The Holy Ghost hath in two places given us a full relation of what King Solomon did but not one tittle of any instinct of the Holy Ghost commanding him to do it how then came Dr. Ames to know what no where is revealed and what cannot be known by any Man without a Revelation Is it not wonderful that Men who will believe nothing without express Scripture proof and who so stiffly do contend for the negative Argument from Scripture should themselves thus add to Scriptures 2ly What Warrant had good Hezekiah for continuing a Feast of Unleavened Bread Seven days longer than the time appointed by the Law 2 Chron. 30.23 To this instance Dr. Ames Answers that these Seven other days were not Holy days at all of Institution properly so called but an occasional continuation of free will offerings for that time Fr. Suit p. 317. which might be offered any day of the year without new Holy days To this I Answer 1st That were this so it cannot be denyed but that their observation of other Seven days beside these which were appointed by the Law of Moses was as much adding to the Law of Moses as the imposing of our Ceremonies can be accounted adding to the Law of Christ. 2ly When in the Text we read that they kept the Feast of Unleavened Bread with greatgladness v. 21 and v. 23. that the whole Assembly took Council and kept other Seven days with gladness what reason can any person have to think that the last Seven days should not be Festival or Holy days as well as the first Seven and if they might take Council to keep those other Seven days why might they not have instituted the keeping of them when they didobserve them And 3ly What reason hath Dr. Ames to affirm that they then only offered Freewill offerings rather than such which were accustomed to be offered at the Feast of Unleavened Bread and had been offered in the first Seven days of the Solemnity The descant of other Commentators on the place is this viz. that this was done not to change the ordinance of the Passeover but partly to redeem their defect in not observing it for so many years and partly to detain the People of Israel the longer at Jerusalem that by the Preaching of the Word they might be the better informed and confirmed in the true Religion whence the inference is plainly this that upon such occasions and for such good ends it is commendable to do more than is required provided nothing be done against what is required 3ly Est 9.20 21 22. What Law had Mordecai and Esther for enjoyning the yearly observation of the Feast of Purim to stablish this among them that they should keep the fourteenth day of the month Adar and the fifteenth day of the same yearly as the days wherein the Jews rested from their Enemies and the month which was turned to them from sorrow to joy and from mourning into a good day that they should make them days of Feasting and joy and of sending portions one to another and gifts to the poor Dr. Ames saith here again that if any significant ceremony was here instituted it was by divine direction p. 317. tho neither Scripture nor Josephus mention one tittle of the matter and adds from Dr. Whitaker that forasmuch as this Feast stands approved in Scripture there is no doubt but it was done by Divine Authority tho we read nothing of it in the Scripture Which by the leave of that good Man is a plain begging of the Question 2ly He adds that if Josephus may be believed Joseph Antiq. Jud. l. XI c. 6. p. 382. the Heathen King Artaxerxes was the institutor of that Feast and if so I hope Christian Kings may do as much but this is a vile mistake for in the place cited by him it is expresly said that Mordecai appointed it
of by any but Dissenters 2ly If this be true I know not any thing more forbidden by this Commandment than this Book of Dr. Ames so full of Phantasies of his own devising that nothing can be more all which undoubtedly were intended by him for some religious use Nay this very Interpretation is forbidden here it being certainly a Phantasy of the Mind without all ground from the Commandment Nay all our pious Books our conceived Prayers our Method in composing Sermons and an hundred things of like Nature will be here prohibited The Argument whereby the Dr. Labors to confirm this fond intepretation is p. 297. that the Word likeness used in the second Commandment is General and comprehendeth under it all religious similitudes because they are Homogeneal to Images they are expresly forbidden Answ The Foundation of this Argument is a plain falshood for the Word Likeness is not General but by the Text is plainly limited to Images or Likenesses of Male or Female Deut 4.16 17 18. The Likeness of any Beast that is on the Earth The Likeness of any winged Fowl that flyeth in the Air The Likeness of any thing that creepeth on the Ground The Likeness of any Fish that is in the Waters The Likeness which may be seen is that which is forbidden v. 15. 'T is the Likeness of any thing in Heaven above or in the Earth beneath or in the Waters under the Earth Exod. 20.4 Dr. Ames goes on to Argue from the Affirmative part of the second Commandment thus p. 299. This Commandment enjoyns Obedience to all the Worship appointed by God all which was significative for it served to the Example and Shadow of Heavenly things Heb. 8.5 Heb. 10.1 The Law having a Shadow of things to come Therefore it forbiddeth any significative Ceremonies to be brought into the Worship of God devised by man Answ to omit the Illogicalness of this Argument and the many terms in the conclusion which are not vertually contained in the premisses which every fresh Man may perceive I Answ 1. That it is falsly or at least precariously affirmed that this Commandment enjoyns Obedience to all the Worship appointed by God It is the first Commandment which commands us to have God for our God that is to give him all the Internal Acts of Devotion and the External Acts of Piety which are proper to God and are in Scripture signified by loving God with all our Hearts by fearing worshipping and serving him The second Commandment doth limit the manner of exercising and expressing our Devotion to the true Object of it interdicting that mode which in the Practice of Antient times had so generally prevailed of representing the Deities they apprehended to be such in some corporeal shape thereto yielding such expressions of respect as they conceived suitable and acceptable to such Deities The Affirmative part of this Precept seems therefore to be chiefly this Thou shalt give outward Religious Worship by bowing humbling of thy Body or falling down to me so that our kneeling at the Sacrament or bowing to the Lord Jesus when we hear his Sacred Name which minds us of the great Blessings which he hath procured for us and of the Honour due unto him for them our bowing of the body to him when we go into the place of Worship is only doing what in the General is here commanded which if Dissenters well considered they would see the vanity of their Exceptions against those laudable Practices of the Church of England Farther the positive part of this Precept may imply that in our Devotions and Religious Services of God we should raise our mind above gross Sense and Phancy that we should entertain high and worthy conceptions of God that we should apprehend him incomparably Superiour to all things which we see and know in a word that we should worship him in Spirit and in Truth not as the Samaritans in the Image of a Dove who therefore are said to worship they knew not what nor as the Jews by Types and Shadows of good things to come and such like Carnal Ordinances In these two things seem fully to be comprised the special positive Duty of this Commandment Answ 2. When Dr. Ames adds that all the worship appointed by God is here commanded and that it was all significative and proveth this from Hebr. 8.5 Hebr. 10.1 Which manifestly speak only of Shadows of things to come it clearly follows from his Argument that all Worship of God is now abolished and become unlawful for all the Worship spoken of Hebr. 8.5 Hebr. 10.1 is clearly abolished and rendred unlawful to us by the appearance of the substance of which they were Types and Shadows 3ly 'T is certain that we owe Obedience to all the parts of Worship appointed by God significative or not significative but how doth it hence follow that significative Ceremonies which are declared to be no parts of Gods Worship but only accidental Circumstances may not be required by men any more than it will follow that because God hath commanded Obedience to all the Honour due to my Natural Spiritual and Civil Parents and hath commanded all the Love I owe unto my Brother that therefore I may use no expression of honour to my Parents or love unto my Christian Brother which he hath not commanded Thus have I answered all that is considerable in Dr. Ames on this Head and all that the Dissenters urge from the Old Testament against Submission to the Ceremonies appointed to be used in the Church of England § 4 From this Example of our Lord and his Apostles it doth also clearly follow Coroll 2. that those Texts of Scripture which our Dissenters urge from the New Testament and all those reasons which they plead from the fulness of Scripture the Office and the Faithfulness of Christ in the discharge of that his Office can never prove that 't is a thing unlawful to submit unto or use the Ceremonies appointed by our Church seeing our Saviour and his Disciples whose Practice certainly agreed with their Precepts and who did nothing repugnant to the fulness of the Scripture c. submitted to the use of Ceremonies of a like nature to them when by the Rulers of the Jewish Church they were imposed and they found it best conducing to the promotion of the Gospel to submit unto them Nevertheless I also shall proceed to answer all that they have produced hitherto with any shew of reason from the N. Testament Obj. 4 To this effect then it is objected That Christ himself condemned and rejected the washings of the Scribes and Pharisees altho they were but decent Ceremonies imposed by the Elders of the Jewish Church and not forbidden by the Law of Moses And he not only doth refuse to conform to them but also justifyes his own Disciples in their Nonconformity doth pronounce of all such things that being plants which his Heavenly Father had not planted Matt. 15.13 they should be
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
Gibbet set up to mind us of the Punishment of evil doers and every person executed on them must be Sacraments they being objects proper to Minister occasion to our minds to reflect upon the shame and punishment of such offences as bring Men to the Gibbet then all Gods judgments upon wicked Persons and all the mercies he vouchsafes unto his Servants as Testimonies of his kindness to them and the examples of all Pious Men must be accounted Sacraments they being all designed to teach our understanding or excite devotion in us and it will be as much unlawful when I wash my hands to reflect upon my obligation to purity of heart and life or when I tast the sweetness of my food or think upon my care and labour to procure it to reflect upon the sweetness of the bread of life and how much more I am concern'd to labour after it as to use the imposed Ceremonies as the occasions of devout conceptions And lastly then to smite upon my Breast to excite Godly sorrow to Pray prostrate to encrease or to express my humility or perform any other actions of like Nature must be to add unto the Sacraments of Christs appointment And whereas the objection adds that no reason can be given why the representation of some Spiritual Duty by a Mystical Rite should not as properly pertain to the Nature of a Sacrament as the shadowing or sealing some Spiritual promise I Answer the disparity is very plain for these Rites falsly stiled Mystical may of themselves be apt to express or put me in mind of my Duty but cannot of themselves be apt without Gods pleasure signified to seal his promise or to assure me of his grace I can by meditation or by reflection upon the meanest object move my self to the performance of my Duty but cannot by the like reflections move the Author of every good and perfect gift to give me what he never promised or seal unto me any Spiritual blessing § 9 Lastly If we may take an estimate of Sacraments from those recorded in the Old or the New Testament we shall find many things required to Sacraments which are all wanting in our Ceremonies supposing that they were injoyned to these very ends For 1. A Sacramental sign of Duty obliges us to the performance of the Duty signified the Sacrament of the Lords Supper to thankfulness for the blessings represented by the Elements and to walk as becomes the Members of Christ's Body whereas a Ceremony tho apt to signifie doth not oblige us to the performance of the Duty signified nor do I sin against God provided I live holily and purely tho the consideration of a Surplice do never move me so to do or be by me improved to that end 2ly All Sacraments import a Covenant established betwixt God and Man a Stipulation on each part and by partaking of them we either enter into or else renew our Covenant with God and make profession that we are in Covenant with him And by just consequence a Sacrament is Sacrae rei signum in quantum est significans a sacred sign which sanctifies and separates the receiver from others who do not receive or own such Rites thus by the Sacraments of Circumcision and the Passover the Jews were made a separate People from all other Nations and the neglect of either of these ordinances was Cutting off from Gods People because this was a breaking of Gods Covenant Numb 9.13 Gen. 17.14 likewise we Christians are by Baptism received into Covenant with God by eating at Gods Table we make profession of our adherence to that Covenant and also by participating in the Blood of the New Covenant and to exclude a Person from the Sacrament of the Lords Supper is to exclude him from the Communion of the Body of Christ 3ly All Sacraments contain a promise on the part of God and Stipulation on the part of Man and upon this account they do not only mind us of our Duty but also lay upon us fresh obligations to perform it and also they oblige our God to give us grace sufficient to perform that Duty to which he doth oblige us by these Sacraments Now there is nothing of all this in our three Ceremonies we do not by them enter into Covenant with God nor are we by them Sanctified or Separated from other Christians who use them not nor doth God by them promise any Blessings to us nor do we oblige our Souls to any Duties towards him nor do we enter into any Stipulations with him or he with us they who do most do only take occasion from them to reflect upon their Duty as Men of Phancy and Devout affections may do from any other thing which doth occasionally present it self unto their minds And whereas it is more particularly excepted against the sign of the Cross that as it is imposed it hath the Nature of a Sacrament from this discourse we may return an easie Answer to the objections made against it as v. g. § 10 Here is saith Mr. Baxter the outward visible sign the Cross Diâ—p 5. of Cer. chap. 2. §. 56. Answ Just such another as is made in the Air by Preaching we may see the Minister making a Cross but who ever saw an Aerial Cross after it was made 2ly The inward and Spiritual Grace saith he is a Holy resolution to fight Manfully under the banner of Christ and to persevere therein Answ An Holy resolution in an Infant is a Spiritual grace indeed Here is saith he 1st A signification of grace to be wrought on the Soul and given us by God 2ly An engagement to perform the Duties of the Covenant our selves on Gods part we are to receive by this sign both qualitative and actual grace and relative grace Answ All this is said without all ground from any thing delivered by the Church of England it is no sign assuring us of Gods grace as all true Sacraments are 't is no engaging sign either on Gods part or on ours but only an Indicatory sign to the Congregation that the Baptized Person is listed among those who are to fight under Christ's Banner The Cross saith he is to Teach our Understandings and help our Memories and quickâ—n our dull Affections by minding us of a Crucified Christ and the benefits of his Cross so that this § 57 and such other Ceremonies are appointed to Teach the understanding by their Signification Answ The Book of Common Prayer saith not they are appointed to teach but only that the things appointed are apt to stir up the dull mind the difference of which two Phrases I have shew'd already And that this saith he § 58 is the way of working grace as Gods word and Sacraments do is undeniable Answ We are discoursing here not of Gods Word but of his Sacraments and that they only work grace Morally and as things apt to stir up the dull mind of Man and by objective Teaching is a false assertion which renders the
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
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