are in the Romish Ritual it being neither consonant to Religion Reason or Policy to overthrow all that was before them but only to Reform that which was amiss among them Reformation is not a total Eradication or destruction of all that thing which is to be reformed but a Separation of the Evil from the Good of Errour from the Truth of corruptions and abuses from the good proper and holy use of a thing Our wise Reformers therefore did their work as became Christian Confessors and Martyrs when they rejected the Dross and kept the Gold when they cast out that which was evil and retained still that which was good So that something is yet preserved in our Liturgy which is in their Ritual upon very good reason And yet 2. Sect. 4 This is not enough to prove this Book wholly or only taken out of that For let any man but compare them and they shall see so much difference both in Matter and Form as that they cannot rationally conclude the one to be the only foundation of the other or this to be wholly taken thence For Had not those holy and learned Reverend men who were the Compilers of this Liturgy the Scriptures the holy Word of God before them Without doubt they had And are not all those Chapters of the Old and New Testament all those Psalms and Scriptural Hymns all the Epistles and Gospels taken out of those holy Scriptures Or can we with any shadow of reason say They are taken out of the mass-Mass-book because happily some of them may be there as well as in ours when it is evident that these at least are not taken thence but from an higher and purer fountain The Word of God Again Had not those holy Compilers many other Liturgies also before them to consider besides that Popish Ritual questionless they had Liturgies used in the Ancient and Greek Church which owed and acknowledged no subjection either to the Pope or Church of Rome and Forms of Prayer used in several Churches before ever there was a Pope as Pope is now taken in the world And are not a very great part of our Prayers and Hymns and many yea most if not all those short Versicles and Responds such as the Sursum Corda the Lord have mercy c. the Gloria Pairi and several more in the ancienter and purer Forms of the Church as those who compare them shall find and those who are acquainted with Antiquity know they are Why shall we say then that they were all taken out of the mass-Mass-book when those holy men had other Rituals in their eye of an elder and purer composition Further what is retained in ours and sound among the Papists is it not good is it not agreeable to the Word of God and if so how can we excuse our selves from the guilt of a very great excess of uncharitableness when we shall say that the framers of this Liturgy took these things out of the Mass-book and not out of the Scriptures with which so evidently they do agree 3. Sect. 5 For the yet clearer understanding of this let me give you one Note out of an eminent (a) Ball. Trial of grounds of Separ chap. 8. answ to obj 4. p. 153. Non-Conformist in answer to this very objection urged with virulence enough by the Separatists in those times His words are We are to note that the Mass in former times did signifie the worship of God which consisted in Publick Prayers Thanksgivings Confession of Faith Singing of Psalms Reading and Interpreting the holy Scriptures and Receiving of the Lords Supper and so the Ancient Mass and Liturgy were the same This is evident for (b) See Gratian de Consecr dist 1. Can. 12. 50. 54. Ex Concil Fol. 4. Can. 12. Ambr. Ep. 35. l. 5. Conc. Milev Can. 12. Bellar. de Mis l. 4. c. 1. To hear Mass was then but to be present at and attend to the publick Service of the Church as by the evidence of Antiquity it appeareth which even the Papists are forced to confess But now the Roman Mass is put for the Vnbloody Sacrifice of the Body of Christ which the Priest doth offer up for the quick and dead And in this sense do they take it when they say our Service-book is taken out of the Mass-book but it should rather be said The Mass-book was in time added to our Communion-book and by the purging out of the Mass it is now restored to its former purity Popery is a Scab or a Leprosie that cleaveth to the Church and the Mass an abomination ann xed to the Liturgy Before the Mass was heard of in the world or began to be hatched there was stinted Liturgies in the Church for substance much what the same with ours The Eastern Churches had their Liturgies first and the Western borrowed many things from them The Ancient Liturgies attributed to James Basil Chrysostom are Counterfeit but divers things in them contained were in use in the Primitive Church without question They had their appointed Lessons out of the Law and the Prophets and the Psalms and Evangelists their stinted Prayers and Forms of Celebration with some variety but in substance all one in a manner The Forms were at first more brief afterwards enlarged and by enlargement as it often happens corrupted and defiled Corruption as a disease by this means cleaving to the Liturgy it was necessary it should be corrected and recovered to its first integrity and soundness The Cardinal Quignonius by the command of Clement the Seventh so changed the Roman Breviary that for the most part it was rather like an English Book of Prayers than a Roman Breviary And the English Liturgy gathered according to the Model of the Ancients and the Purest of them is not a Collection out of the Mass-book but a Refining of that Liturgy which heretofore had been stained with the Mass If it was wholly taken out of the Mass-book Note this Dilemma I should desire to know how the Mass-book came to have those things in it which are found in the Book of Common Prayer sound and Holy for Matter and directly contrary to Antichristianism If these things were in the book before then all things therein were not of Antichrist but he only usurped them and it is lawful for the True Man to claim his own goods wherever he finds them If they were not in the Mass-book then all things are not taken out of it but some things restored out of purer Antiquity which the Man of Sin had wickedly expunged And to this discourse he addes the judgements of other Non-Conformists also The Ministers of Lincoln (c) Acts and Men. Vol. p. 1631. of Dr. Taylor 's Testimony concerning our Service-Book never judged the use of the Book unlawful never thought it lawful to separate from the Prayers of the Congregation never refused the use of the Book though in some things they desired to be excused The Churches of God have
Hom. 3 4 5 6 8 27 28 29 31 c. Et Conc. 3. de lazar Hom. 2. 5. in Math. Hom. 10. in Joan Hom. 5. 6. ad Pop. Ant. Hom. 9. in Ep. ad Coloss Aug. in Joh. Tract 9.16 21 29 35 37 50. De verb. Dom. in Evang. serm 15. De verb. Apost Ser. 5 6. Possidon in vitâ Aug. cap. 21 c. Orig. Hom. 6. in Levit. Concil Carth. 4. Can. 2. Concil Antioch Can. 17 18. Concil Tolet. 3. Can. 7. Concil Mogun Can. 25 c. Ball hath well observed and gathered together very many Testimonies of Antiquity to prove it The abetters maintainers and in part devisers of stinted Liturgies have been and for ever will be Renowned in the Church of God for their constant continual and unwearied pains and industry in preaching the Gospel It is a thing not oriously known and confessed that Cyprian Ambrose Chrysostom and Augustine did all of them allow and approve Some of them devise stinted Forms of Liturgies And yet who almost for diligence and labour in teaching the people in the wayes of salvation to be compared to them Of their learning and zeal it is needless to say any thing for three of them there is plentiful Testimony that they preached every day in the week and year at least once or twice without fail Ye have heard yesterday ye shall hear to morrow is common in their Tractates and Homilies Augustine even to the extremity of his sickness preached the Word of God in his Church chearfully and boldly with a sound mind and without intermission at all The like diligence is noted in others who lived before and about those Times in all which a stinted Liturgy was in use Considering then I say this practice of the Ancients the use of a Liturgy can be no Argument of and considering the strict injunctions of Councels for Sedulity in preaching exhorting instructing the people even when they required also the use of a Liturgy this can be no plea for or means to make an idle Ministry 3. Sect. 7 But indeed it is Conscience of the Duty that lieth upon us to conform to the Laws that oblige us and really and cordially to consult the benefit and edification of the people under our charge that doth engage us the use of this established Form wherein there being nothing sinful to be complied with no part of it evil or unlawful in it self certainly it cannot become unlawful by being commanded for what is lawful to be done without a command cannot be made sinful by a command unless obedience it self should be made a sin and nothing in this matter should be sinful but to obey Authority And I judge that to those who understand the nature of a Law and the obligation it hath upon Conscience that which before was only lawful now having the Fiat from Authority becomes a Duty CHAP. XI The People exhorted to Charity and Obedience and attendance of the Publick Prayers of the Church Sect. 1 WE have seen what may engage Ministers to the use of this Book of Common Prayer let it not be accounted impertinent if I now adde a few words to the People For in deed the greatest noise in the world is made by the Popular clamour and those are readiest to except against this Book who neither understand where it is faulty nor are able to judge nor have ever seriously considered the Form the Matter Necessity or Conveniency and Expediency of it It is from such peoples mouths that those Vollies of reproaches and blackest slanders of Vngodly Superstitious men Idle and Idol Shepherds Dumb dogs c. are poured forth upon those Ministers who conscientiously conform to the use of this Liturgy though they are otherwise as Holy Humble and Charitable in their lives as able learned faithful and painful diligent Preachers as any They are such people who frowardly forsake their own Pastors though never so able only because of the Liturgy and run after those only who use it not or when they have not opportunity to hear from any other either wholly forsake the assemblies for the Liturgies sake or else will not present themselves there till the time of this service be past Too many thus forsaking their own mercies because they are not dispensed their own way and I do heartily wish it be not in some at least to follow after lying vanities as these two are by the (a) Jonas 2 8. Prophet joyned together I appeal to the Consciences of all that fear God in the Land whether these Sallies of intemperance these virulent violences of unruly tongues these dividing carriages can be judged or rationally deemed the fruits of a gracious heart or that temper of spirit which the Gospel requireth or agreeable to those wayes of peace and piety that Purity and Unity which our Lord Jesus hath so expressly engaged all his Disciples to walk in Sect. 2 Let me seriously intreat them to remember that these carriages as they are contrary to the wayes of the Gospel so are they also to the sentiments even of the sober old Non-conformists who have both ordinarily used this Book themselves in the Publick Administrations maintaining still Peace and Unity with those of a different judgment and as (b) See above chap. 10. before was shewen condemned as the voluntary Separation upon pretence of faults in the Liturgy of people from the Publick assemblies so their negligent frequenting of these Publick Prayers And really to a considering Christian the same arguments which do engage us to use this Form should have a force and efficacy upon the spirits of the people to these three effects 1. Sect. 3 To engage them to charity in their opinions and censures of us Let none be so wicked as to call so uncharitable as to judge all those men Vngodly Formal Superstitious c. who conform themselves to the established Lawes in the publick worship when they have such obligations upon their consciences even from God to do so and their hearts may be as without doubt many are and it is only their own fault if they be not lifted up to God in these offices with holy zeal and fervency with a lively Faith and Hope in true Contrition and brokennesse of spirit with enflamed affections and with as much devotion as any else in any other way of worship whatsoever The miscarriages of some particular persons must not lay an aspersion or reproach upon that service which they and all others are obliged to use any more than as great personal miscarriages of some of another perswasion can prove the sinfulnesse of their perswasions (c) Mat. 18.7 Luke 17.1 2 Cor. 11.9 Scandals will arise and all sides will afford matter enough such is the corruption of men in this world yet indeed no scandal is like to that of sideing (d) 1 Cor. 3.3 4. 16.1 v. 12 13. making parties and factions in the Church one saith I am of this way another I am of
Presbyters Nor may we understand this of a naked presence only but by the order for the Practick they are to assist in the act too they are (s) See Rubr. in Form of Order Priests with the Bishop to lay their hands severally upon the head of every one that receiveth Orders And this Ordination I never knew questioned by any that allowed any Ordination by Ecclesiastical persons at all And the (t) Jus Divin Minist Evang. Part 2. London Divines have justified even in their judgements the validity of it Sect 61 3. The great and only thing that I know which affrights men from this Episcopal Ordination is the subscription by the Canon required and the Promise which they are to make of obedience to the Bishop To this I shall only say 1. Sect. 62 To omit what was (v) Sect. 18 19. said before as to the Promise of obedience We are required no more than those Reverend Brethren of the Presbyterian perswasion have declared to be their avowed principles (x) Account to the King of the confer p. 4. We are remembred say they that in things no way against the Law of God The Commands of our Governours not only may but Must be obeyed but if they command which God forbids we must patiently submit to suffering and every soul must be subject to the higher powers for Conscience sake and not resist The publick judgement Civil or Ecclesiastical belongeth only to publick persons and not to any private man That no man must be causlesly and pragmatically inquisitive into the reasons of his Superiors commands nor by pride and self-conceitedness exalt his own understanding above its worth and office but all to be modestly and humbly self-suspicious That none must erroneously pretend to Gods Law against the just commands of his Superiors nor pretend the doing of his duty to be sin That he who suspects his Superiors commands to be against Gods Laws must use all means for full information before he setteth in a course of disobeying them And that he who discovers indeed any thing commanded to be a sin though he must not do it must manage his opinion with very great tenderness and care of the publick peace and the Honour of his Governours These are our principles Now then when their avowed principles yield so much as indeed all sober Christians do and must and The Bishops require no more nor are those who are to be ordained to promise any more why may there not be a full compliance here why may we not promise that which we acknowledge we are obliged to perform But 2. Sect 63 The Subscription (y) Can. 36. required is only to these three Articles 1. That the Kings Majesty under God is the only Supreme Governour of this Realm and of all other His Highness Dominions and Countries as well in all Spiritual and Ecclesiastical things and causes as Temporal and that no Forrein Prince Person Prelate State or Potentate hath or ought to have any jurisdiction Power Superiority Preeminence or Authority Ecclesiastical or Spiritual within His Majesties said Realms Dominions or Countries 2. That the Book of Common Prayer and of ordering Bishops Priests and Deacons containeth in it nothing contrary to the Word of God and that it may lawfully be used and that he himself will use the form in the said book prescribed in all Publick Prayer and Administration of the Sacraments and none other 3. That He alloweth the Articles of Religion agreed upon by the Arch-Bishops and Bishops of both Provinces and the whole Clergy in the Convocation holden at London in the year of our Lord God One thousand five hundred sixty and two and that he acknowledgeth all and every the Articles therein contained being in number 39. besides the Ratification to be agreeable to the Word of Grd. Now in reference to this Subscription required let me but propound these things to be seriously considered and duly weighed Viz. 1. Sect. 64 That this is not an Arbitrary imposition of the Bishops But they are obliged by the same Law to require it as others are to do it They may not ordain or give Licence to any which refuse to subscribe upon pain of their own suspension So that we can neither impute this to the Bishops nor deny it our selves without opposing the standing Laws which do equally oblige both them and us 2. Sect. 65 Nor are the Articles of such a nature as to startle a sober conscientious person as such as may not be subscribed without sin For the First The Kings Supremacy none denies but the Papists and some few Sectaries All conscientious Protestants make no doubt or scruple of it and can clearly prove it For the last The Doctrine of the Church of England in the 39. Articles even those Brethren who dissent from the Government never charged them with any material error The scruple only is about the second The Common prayer-Prayer-book c. Sect. 66 Here by the way let me but observe how far those Divines of the Presbyterian perswasion even there where they desire a liberty from this Subscription do yet acknowledge how far they can and do consent to the things to be subscribed Their words are (z) 2d Pap. of Propos to His Majesty p. 24. We Humbly acquaint Your Majesty that we do not dissent from the Doctrine of the Church of England expressed in the Articles and Homilies But it is the controverted passages about Government Liturgy and Ceremonies and some by-passages and phrases in the Doctrinal part which are scrupled by those whose liberty is desired Not that we are against subscribing the proper rule of our Religion or any meet Confession of Faith Nor do we scruple the Oaths of Allegiance and Supremacy Nor would we have the door left open for Papists and Hereticks to come in Now I humbly propose this to be considered Whether upon this grant there may not be a cheerful subscription as is required for I cannot see more required to be subscribed than upon the point is here yielded and consented to for 1. Sect. 67 Here is professed No dissent from the Doctrine exprest in the 39. Articles and Homilies and That They are ready to subscribe any meet Confession of Faith or Rule of our Religion which those Articles are and must be esteemed to be in their judgements who profess they dissent not from them And this is the whole third Article to be subscribed For that which is objected concerning Some by-passages and phrases in the Doctrinal part This is nothing that should be of any force to hinder this Subscription which is not that we acknowledge the propriety of every phrase which is a thing below the consideration of serious men in matter of such weight Were such a thing as a Confession of Faith put under the curious censures of Criticks and Grammarians there would still be matter of dispute but the thing required is of an higher nature Be the By-Passages or Phrases what
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
That it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and very improperly said that they should confess his praise and not speak sc Not inspeaking but in dying But I answer 1. For this latter expression though it be Catachrestical Answ Sect. 7. and figurative yet it is as frequent usual and plain as it is Rhetorical and not at all strange even to vulgar capacities and the meanest conceptions among whom no word is more common than this (q) Fortùs loquitur vita quam lingua Actions speak louder than words Actions being indeed (r) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unanswerable arguments as Asian in the Poet pleading for Achilles Armour thought this enough to oppose to the flourishes of words and subtilty of Vlisses Quid verbis opus est tentemur Agendo And agreeable to this is that which as I remember I have some where read in the Book of Martyrs of a good Woman who thought this enough to reply to the Popish Persecutors I cannot dispute for my Religion but I can Die Without doubt Dying was a more unquestionable confession and Profession of faith than all her words could shew forth This I know comes not fully up to the case of the Bimuli these Murdered children who were purely passive and knew not why they suffered and therefore Death could not be their choice but I only mentioned these passages to justifie the expression of Not in speaking but in Dying Sect. 8 2. As to the particular Case That they were Martyrs or Witnesses c. though they knew it not nor could by their death intend to give any such testimony may well be affirmed if we consider the cause of that their death which was as to the Murderer purely the sake and interest of Jesus Christ For Herod bad heard by the Wise men of a Child born the (s) Mat. 2.2 3. King of the Jews as indeed this Child was of the Royal line of the Seed of David He that knew himself a stranger and placed on the Throne only by the Roman power began to suspect his own standing 〈◊〉 he could not be secure should the Jews have another King in bâ—ing To prevent this danger and secure himself against these fears He commands these Wise men to find out the Child pretending only (t) Mat. 2.7 8. that he might worship him They find the Child they worship and (u) Mat. 2.9 present him with several gifts But God (x) Vers 12. to prevent the malice of Hered sends those Wise men another way Herod being frustrate of his hopes that he might be sure not to miss this Child but strike sure sends out and (z) Vers 16. slayeth all the children of Bethlehem where Christ was born and he supposed he yet was of two years old and under that slaying all he might be sure of him also whose death he principally designed It is true These Children knew not upon what account they suffered but had it not been upon notice of Christs Birth the King not in a Temporal but Spiritual Kingdom of Israel they had not suffered That wheresoever this Story shall be heard of the Death of these Innocents there also shall the cause be known there will be an infallible Testimony of the Birth of Jesus Christ who was sent from God the Father to be the Redeemer of the world and to save his Chosen Thus did the Providence of God order it that though not by the mouths as it is in the (a) Psal 8.2 Psalms and verified also upon another occasion in the (b) Mat. 21.16 Gespel yet by the Death of these Babes and Sucklings he did perfect his praise those who knew it not being made real Martyrs their Death attesting the Birth of the Saviour of the world and the King of the Church 4. The next is Sect. 9. Coll. for the first day of Lent the Collect for the first day of Lent viz. this Almighty and everlasting God which hatest nothing that thou hast made and dost forgive the sins of all them that be penitent create and make in us new and contrite hearts that we worthily lamenting our sins and knowledging our wretchedness may obtain of thee the God of all Mercy perfect Remission and Forgiveness through Jesus Christ I have examined this Collect word by word Answ Sect. 10. both for matter and phrase with the best eyes and judgement that I have and yet I must seriously profess I cannot see what that one thing possibly should be that may be thought needful to be altered The Doctrine concerning God is every way sound clearly expressed and perfectly agreeable to the Holy Scriptures magnifying the rich Goodness of God who made all things (c) Gen. 1.31 very Good and therefore can hate nothing which was the works of his hands and though now he do justly hate those persons which by sin and rebellion have made themselves other than God made them yet upon their true Repentance (d) Isa 55.7 Hos 14.1 2 3 4. is ready to pardon them and to love them again And upon this the Petitions inferred and enforced are proper for our present condition and perpetually necessary for us while we are short of Perfection for New and Contrite hearts sincere Repentance that we may be in the way the only infallible way to Pardon and Peace through Jesus Christ What is here which doth in any thing cross the Evangelical Doctrine What is not suitable to the Scripture Pattern What is asked which is not the matter of the Command and the Promise of God What is there which we are not bound to ask every day who are taught to beg (e) Luk. 11.3 4. Remission of sins as oft as our Dayly Bread If it be to be asked and this Petition sent up every day upon what account it should be unfit or unseasonable that day I cannot imagine And at a time of Fasting and Abstinence let the Lent be esteemed but a Civil Constitution of which I shall speak more God willing in my next Part for the Church to teach us the Practice of Mortification and Repentance and to suit our Prayers to such duties cannot but be seasonable and proper following herein the example of Christ and his Apostles from Temporal occurrents if the Lent be deemed no more to teach and press spiritual duties as many instances might be given were it needful in a matter so common and obvious in the Holy writings 5. Sect. 11. Coll for the fourth Sunday after Easter The Collect for the fourth Sunday after Easter is this Almighty God which dost make the minds of all faithful men to be of one will grant unto thy people that they may love the thing that thou commandest and desire that which thou dost promise that among the sundry and manifold changes of the world our hearts may surely there be fixed whereas true joyes are to be found through Jesus Christ our Lord. There is but one thing in this Answ Sect. 12. which
beg what otherwise by reason of our unworthiness we durst not presume to do These things I think are abundantly sufficient to clear these two Collects from those exceptions which are laid against them I go on to 9. The next excepted against which is the Collect for St. Lukes day Sect. 30. Collect for St. Lukes day Almighty God which calledst Luke the Physitian whose praise is in the Gospel to be a Physitian of the soul May it please thee by the wholsome medicines of his Doctrine t heal all the diseases of our souls through thy Son Jesus Christ c. I cannot easily make a rational conjecture Answ what should in this short prayer be such a matter of scruple or just ground of offence but that it may well stand and be used as it is composed without alteration For these three things I think will readily appear and be evident to any considering man Sect. 31 1. Sirs and lusts are the diseases of the soul Hence are they in Scripture set forth under the notion of wounds 1. Bruises rottennesse corruptions and putrefactions The wounds by sin made in the conscience are as the (m) Psal 51.8 breaking of the bones and the comforting absolving or restoring the penitent is as the (n) Gal. 6.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luxata membra in locum suum restituite A Chirugis tractum setting of a dislocated member or the binding up a broken joynt Pride of heart is as an unnatural tumor or swelling in the flesh Malice and Hatred as a blood-shot eye Envy as the corroding or eating out of the heart and liver Lust as a Pearle in the eye upon what account there is an emphatical elligancy in the Apostle describing the filthinesse of those impure Hereticks probably the Gnosticks of whom he saith (o) 2 Pet. 2.14 They have eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full not of adultery as our version hath it but of an adulteress We may know that the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Greeks is used to signifie both a Virgin and the Pupilla or Apple of the eye to this the Apostle seems to allude They have not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not a Virgin but an Harlot there their lusts being as dear to them as the Apple of the eye But this by the way The Book would swell too big should I in every particular parallel our sins and diseases in a word sin it self all sin is as the fretting Leprosie that runs from the crown of the head to the sole of the foot and maketh rottennesse enter into the bones the whole head sick and the whole heart faint Yea and all these diseases are certainly mortal if by the mercy of God some means and remedy be not timely applyed for the recovering and saving the sin-sick soul Sect. 32 But is there no Balm in Gilead Is there no Physitian there yes doubtlesse there is both a Medicine and Physitians to administer it The most Gracious God (p) 2 Pet. 3.9 who is not willing that any should perish yea who hath sworn (q) Ezek. 33.11 that he desires not the death of a sinner who would not that that choyce piece of his own worship Man should miscarry for want of help hath provided the Medicine and given him an able and skilful Physician also And now Sect. 33 2. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the General or Vniversal Medicine is only the Blood of Jesus Christ But the particular manner of administration the several wayes of application of this for the particular relief of the sick soul we have in the doctrine and Word of God The Scriptures are that divine Pharmacopoea that choyce Dispensatory according to whose rules are all Medicines to be made up There are those precious Receipts which the soul may take and live There as in a skilful Apothecaries shop we may find (r) Efficax contra omne vulnus unguentum salatiferum contra omne venenum antidetum salubre contra omnem dolorem remedium Grost Lincoln in Ocul Moral approved ointments for every wound a soveraign antidete against every poyson a saving remedy for every malady In these may (s) In Scripturâ sacrâ invenit ignorans quod discat contumax quod timeat laborans praemia pusillanimis solatia Id. ibid. the ignorant find what to learn the perverse and stubborn what may humble him and make him fear the conscientious working and labouring Christian be encouraged by rewards the faint drooping and weak dejected soul be supported by comforts This heavenly Word being given both for food Milk (t) 1 Cor. 3.2 1 Pet. 2.2 Hebr. 5.13 14. for babes and strong meat for those of age and for Physick also like the tree mentioned in the Apocalypses (u) Rev. 22.2 whose fruit is good for food and whose leaves are for the healing of the Nations Here we find a word that searcheth the secret lusts and pierceth into the inward parts of the belly (x) 1 Cor. 14.25 Laying open the secrets and (y) Hebr. 4.12 discerning the thoughts and intents of the heart Here are Corrosives to eat out the proud flesh Purgatives to cleanse pollutions sacred considerations to abate the pride to aswage the malice check the ambition shame the covetousnesse and to destroy the lusts of men Choise cordials to comfort the afflicted to revive the drooping spirit and to bind up the broken heart oyle and wine to the wounded conscience 3. The Physitians to apply these remedies and dispense these medicines for cure of the soul are under Christ the Ministers of the Gospel the Dispensers of this word The Prophets Apostles Evangelists Pastors Teachers c. As Christ only is (z) 1 Pet. 2.25 5.4 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The chief Shepherd and Bishop of our souls and yet these are (a) Acts 20.28 Bishops and Shepherds under him So He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chief Physitian yet under him are we Physitians also To Vs he commends the care of the Flock and souls to administer the prescribed remedies but He only performs the cure The care is ours the cure Gods We are means to heal by the Word of God by theDoctrine of Christ that we preach This is all that is meant by that passage in this Collect. The wholsome medicines of His (b) As before The Doctrine of John see Sect. 2. Lukes Doctrine not a Doctrine of his own but of Christ in his mouth which he preached And the very same may be said of any of all the Ministers of the Gospel who preach the Doctrine of Christ These Doctrines are medicines for the soul serving to reprove convince rebuke exhort to cleanse enlighten comfort save and this according to the order of God himself (b) 1 Cor. 1.21 Whom it hath pleased by the foolishnesse of preaching to save them that believe So that there is nothing now in this short Collect but is sound and good
materially evil as that it should be unlawful to use them being established And then these not being unlawful our zeal to the Peace of the Church and Conscience of obedience to our Superiours in all lawful things are abundantly enough to engage all sober Christians to conform to the establishment CHAP. X. The Judgements of the Old Non-Conformists concerning the use of our Liturgy and this Practice shewed to be 1. No Argument of weakness 2. No Plea for Idleness in the Ministery But 3. From Conscience of Duty Sect. 1 HAving now Vindicated our established Liturgy from all considerable exceptions both as to the Form and Matter of it it will not be amiss but may add at least with many some strength to this Argument to add the judgement of the Old Non-Conformists in this case who looked upon the use of this book as burden enough yet conformed unto it and thought they might lawfully do so yea judged that during such a Law it was their duty to do so rather than forsake their station I shall give you but one testimony yet that instar omnium because he declares not only his own but the sense of them all It is the so often cited Mr. Ball. For a Set Form or Stinted Liturgy his words are these (a) Trial of the groands of Separat chap. 7. p. 120. If the judgement of the Reformed Churches abroad or of the Godly Faithful Learned and Reverend at home be of any weight they are so far from complaining of a stinted Form as burdensome that in many cases they judge it expedient A Set Form saith he of Prayer and Administration of Sacraments is approved by GENERAL CONSENT And a few lines after The Ministers at home to whom the use of Common Prayer hath been thought most burdensome have from time to time professed their liking and approbation of a stinted Liturgy Sect. 2 And as they liked and approved the use of a Lyturgy in general so did they allow the use of this our Liturgy in particular And they thought no faults objected against it to be a sufficient ground to justifie a Separation from the Communion of our Church but condemned it as Schismatical for so the same Author telleth us (b) Ball. ibid. p. 121. They have evermore condemned voluntary Separation from the Congregation and Assemblies or negligent frequenting of those publick prayers They have ordinarily used the Communion Book in their publick Administrations and still maintained Unity Peace and Love with them who in some particulars have been of another judgment All this saith he is so notoriously known that it is waste labour to produce Testimonies herein Again in the next Chapter but one we have these expressions (c) Ibid. chap. 9. p. 176. To the praise of God be it spoken Our Liturgy for purity and soundness may compare with Any Liturgy used in the third and fourth Ages of the Church This I mention saith he that we might learn to acknowledge Gods mercy walk worthy of what we have received and strive forward to perfection by all lawful means Sect. 3 And lest any might object The Corruption of the Church much decayed and fallen in those Ages from its first purity he (d) Ball. ibid. saith but a little after Neither can it be imagined that they might hold Communion in other Ordinances but not in their stinted Liturgies for in those Times of all other parts the Liturgies were most pure God of his endless mercies so providing for his Church and the comfort of his people in those hard and evil Times when the Doctrine was miserably and dangerously corrupted in respect of Merit of Works Invocation of Saints c. The Liturgies were long preserved pure and free whereby the faithful might be present with more comfort and freedom of conscience To which he citeth several Testimonies of learned men noted in the (e) Balth. Lyd. Not. in Disp Taborit p. 133. Illiric Catal. Test l. 1. p. 70 71. Musius Praefat. in Anaph Basil Margin and closeth with this remarkable Conclusion which doth indeed speak a pious and peaceable spirit which I would therefore desire all our yet dissenting Brethren seriously to ponder and consider This one thing viz. The purity of the Liturgies of the Ancient Church notwithstanding the corruption of Doctrine and that Our Liturgy for purity and soundness may compare with the best of them This saith he duly considered would put an end to many scruples and might serve to stop them who out of over-great heat and forwardness are ready to except against the means of their own comfort and to cast off what God offereth because they cannot enjoy what they desire Sect. 4 Thus by what hath been written it is evident that there is nothing in this Liturgy a matter of impiety or any material evil and then the use of it cannot be charged as sin upon us Suppose there are as some have reckoned some expressions that need a favourable interpretation that they may not be for they already are so but appear to be sound Suppose some that might be expressed better yet when they are not evil in themselves and may be used without sin our private thoughts that we could do better cannot free us from obeying the Law which commandeth the use of these though yet we are also left to the liberty of our conceived prayers in the Pulpit according to occurring necessities and emergencies provided we keep within the compass of the general Rule whence it will also be evidenced that our use of this Liturgy is 1. Sect. 5 No Argument of weakness or inability in the Ministers who conform unto the Law in this use The World shall bear us witness and the experience of the years that are past wherein we were not permitted but forcibly hindered from this use of the Liturgy shall attest for us that through the grace of God we have been enabled to perform the Sacred Offices of the Church and the matters of publick Worship and holy Administrations we hope acceptably to God and with as much sobriety gravity modesty and evidence of the Spirit let it not be counted arrogance and boasting if we say as any of the contrary-minded 2. Sect. 6 Nor is it any Argument of or plea for idleness for our work is all one our Preaching as frequent and if we consider the pains of lungs which is not little in so much speaking it is now more when we both use all this and continue our Preaching also Sure I am The use of the Liturgy can be no Argument to prove nor from any thing in it if men through their own laziness abuse it let them that do so be charged only with the crime is it a means to make an idle Ministry If we consider that in the Primitive Church as the above-cited (f) Ball. Trial of grounds of Separ Chap. 4. answ to obj 8. where he that please may find and peruse these evidences of Antiquity Chrysost in Genel
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-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
been evermore taught to prize and esteem these main and fundamental truths and Ordinances of wo ship at an higher rate than that some petty dislike of this or that in the external Form when the matter is found and good should cause separation And to all this he addes this short but true and observable conclusion that Our Service-book is not a Translation of the Mass-book but a Restitution of the Ancient Liturgy wherein sundry Prayers are inserted used by the Fathers and agreeable to the Scriptures So far He. 4. Sect. 6 Let any man seriously compare the Masse-book with our Liturgy and not take all upon a general report and they will soone see this objection vanishing There is so vast a difference between these two that I cannot but wonder that any wise or considering man should lay this imputation upon our Liturgy I have seen several of the Popish offices and have some by me and one entire Ritual I have read them over I have compared ours with them and what find I even a vast difference a Diametrical opposition So palpably false is that which (d) Ball. ibid p. 150. Can the separatist objected that Not only the Form of it is taken from the Church of Antichrist but the Matter also For 1. Sect. 7 In the Form and Order They begin not as we do they go not on as we do our Confession of sins to God with that Declaration of Absolution to them that repent annexed with which we begin was never that I have seen in their Masse-books therefore cannot be taken thence 2. Sect. 8 But in the Matter there is evidently a far wider difference For that multitude of Superstitious fopperies those many ridiculous and impious trumperies Prayers not only to God but to the Virgin Mary Angels Saints for souls departed the Mediation of others besides Christ and many a number of such things more in their Rituals which we have cast out Those many holy things in ours which they own not yea which are directly contrary to their Doctrine and Practice The matter of our Liturgy saith the (e) Ball. ibid. forecited Author is the reading of the Scriptures in a known tongue the Calling upon God in the Mediation of Jesus Christ and not upon Angels or Saints departed for the living and not for the dead the right administration of the Sacraments which we acknowledge only two and expressely deny the other five as such which they maintain and singing of Psalms Are these saith he and with him I appeal to all rational men the devises of Antichrist Is the administration of the Lords Supper in both kinds which they admit but in one to the people in remembrance of Christs death and passion who by one oblation of himself Once and but once offered hath made a full perfect and sufficient oblation and satisfaction for the sins of the whole world as it is in our Rituall whereas they pretend to repeat and daily offer up this sacrifice again for the quick and dead Is this taken from the Church of Antichrist These imputations saith he are not so grosse as their reasons are weak upon which they are built These things shew so much difference so great an opposition between ours and theirs that we may well conclude as he a little after doth expresse it that The Papists cannot sincerely approve our publick service but they must condemn and detest their own their prayers in an unknown tongue their praying to Saints departed much more to fained Saeints their receiving in one kind their unbloody sacrifice their real i.e. corporal presence their satisfaction for venial sins their blotting out of the second Commandment or at least confounding it with the first with others the like Again when I see those Prayers which seem to be the same in theirs and ours indeed not to be the same but though some passages be in them which we also use yet the entire Prayer different either something in ours which theirs have not or something in theirs which ours admit not for one or two expressions in a Prayer being the same which they use make not the Prayer the same when they agree not in the rest of the parts also for throughout the Prayer if it be the same there must be the same Preface the same Petitions and the same Conclusion which in most of these there is not And further When I find that there are some indeed of the same Prayers I say some for they are but few exactly the same yet these such as are for matter good sound wholsome and necessary for words and expressions savoury and significant and perfectly agreeable to the sacred Canon the Word of God and not one of these Prayers made a matter of any considerable exception by those who have in many other things excepted against this book I say not one of these prayers which are the same as in theirs charged with any material errour by any no not those who have made it their business to find the most faults in it nor indeed can they be excepted against for matter or words let the particulars be examined if they be not agreeable to the holy Rule and then judge if therefore they be evil because used by the Papists Now when all these things are laid together it is some matter of wonder to me how it can be so confidently taken up for a notorious Truth That Our Common-Prayer-Book is nothing else but the Popish Mass-Book or that it is wholly taken thence and may with so much ease be turned into it again Which if it were true I cannot imagine any considerable Reason the French King and Bishops had ☞ to hinder the impression of it there it having been here by the Order of His Majesty translated into that language for the use of the French Protestants among us which we are informed they lately did But I fear these imputations have been laid and these expressions and reproaches taken up and given out but upon design to draw people to an aversness from and to make them out of love with these Forms of Prayer which are established among us and for the matter not to be excepted against Sure I am they have proved too sad snares to entangle many tender consciences in needless fears scruples and doubts Sect. 9 5. But suppose all this true That for the Main Our Book is in the Roman Ritual or taken thence yet is this a sufficient Argument to prove it evil or unlawful to be used Nothing less Can we think the Papists so void of all Christianity yea of common sense as to have nothing that is good among them Or if it be good in it self is it therefore evil because they use it Suppose a Minister either in his Prayer or Sermon for we may observe it sometimes in both should borrow some expressions or phrases from the Heathen Authours shall his Prayer or Sermon presently for this be accounted the devise or invention of an Heathen or
to man so man engageth to God there is a solemne engagement from man to performe the duties of the Covenant of which that Sacrament is a Seal As he that was Circumcised was even by that o Gal. 5.3 Act. 15.1 15. obliged to do the whole Law of Moses so he who is now Baptised stands as a Debtor to the Gospell by vertue of his Baptisme engaged to performe according to his p 1 Pet. 3.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stipulation there the whole new Law of Christ He that receiveth the Lords Supper may be said to set to his Seale to the Covenant as renewing this Stipulation which he made with God in his Baptisme The Sacraments being a visible Gospell and sealing that Covenant which stands upon these termes q Mar. 16.16 If ye believe ye shall be saved if ye believe not ye shall be damned The Scripture under the word Believing comprehending the whole duty of the Gospell i e. a closing with the whole Revelation of God with affections suitable thereunto He that receives such a Sacrament in that act testifieth that he expecteth salvation upon no other termes and so doth engage himself to Repent Believe and obey the Gospell and to persovere in so doing as he hopes to find the mercy promise and expected Now tell me seriously can ye find any such Stipulation in the use of the Crosse in our Churches practice Can the Church with any shadow of reason or Charity be charged to intend such a stipulation or engagment by it When she hath expressely declared this done already by Baptisme which is perfect before the signe is made Is there any word or expression which declares this used for a Covenanting engageing Signe as is pretended Examine the words they run thus We receive this child i. e. by Baptisme as the Canon hath declared into the Congregation of Christs flock and being already received we now do Signe it with the Signe of the Crosse in token that hereafter he shall not be ashamed to confesse the Faith of Christ crucified and manfully to fight under his banner against the world the flesh and the Devill and continue Christs Faithfull Souldier and servant to his lives end What is all this but the Crosse expressely used as a Signe or token to shew into what Church we are Baptised viz. a Church of Christians under whose banner we are by this Baptisme listed viz. the Banner of Christ crucified and so an intimation of our duty as his Souldiers to be Faithfull to him and Loyall to the last If this be not the genuine Grammaticall sence of the words I know not what is and to find in these any thing of a listing or Covenanting Signe in the use of the Crosse must be such a forcing of the words as r Prov. 30.33 the wringing of the nose till it bring forth blood So then here is no part of a Sacrament no efficient cause of Grace the Booke saith not nor do we say we Signe with the Crosse to work this effect to make the person so Signed not to be ashamed c. but the words hold out only a memoriall a token or remembrance and the Crossed is used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Church openly professing before God Angels men and Devils that they are not ashamed of Christ crucified but are themselves Baptized and do Baptize their children into this name and Faith and acknowledging it their duty to continue his faithfull Souldiers to their lives end Other meaning than this the words have not other sence than this our Church allowes not and then to dispute against the use of the Crosse in other notions and upon other grounds to prove it unlawfull here is illogicall and irrationall § 29 These things now duely weighed will also shew us how to give a satisfactory answer to those Objections made against Teaching signes and significant Ceremonies For 1. § 30 For such Ceremonies as were significant of Christ to come and Typicall they are vanished and we acknowledge them to be now mortua mortifera both dead and deadly to use them is i Gal. 5.2 4. to deny Christ 2. § 31 Such Rites as are Sacramentall and are instituted by a positive Law to signifie a Covenant between God and man or to be Covenanting engaging signes these must have a Divine institution Man can no more make a new Sacrament than a new Gospell and it is as unlawfull to institute a new Sacrament not Ordained by God as it is to establish a new Article of Faith not revealed by God Yet 3. § 32 I well understand not what use there should be of any Rite or Ceremonie if it be altogether insignificant Naturall or Artificiall helps in the worship of God the Divines in the conference allow but how dark and insignificant things should be such helps I understand not God hath made a profession of our minds necessary therefore necessary also in genere to do this by some Convenient signe but he hath not in specie tied us to any particular but Humane prudence must determine that and such a Signe is equally lawfull whether it be by Words or Actions In such things men may command and we may obey every addition of a new circumstance makes not a new Worship or a new Sacrament nor doth the significancy of such a thing make it unlawfull t Nihil addi licere quo Sacramenta ut mutila suppleantur addi vero licere quibus Hutton Ans to Reas p. 141. ex Defens li. de Officio pii viri Nothing saith a Learned Author may be added to supply the Sacraments as if the Sacraments were lame or imperfect without this addition but yet those things may lawfully be added whereby as by circumstances and such is the Crosse men may be stirred up and moved to attend to and consider the dignity of those Sacraments Such helpes as these those who are weake and dull or infirme do need and they that want them not yet may lawfully use them for Peace and Vnion even in the judgement of Calvin himself who calls them outward Rudiments u Externa infirmitatis rudimenta quibus etsi non indigemusomues omne tamen utimur quia alii aliis ad fovend am Charitatem◠sumus obnoxii Calv. Inst l. 4. c. 10. §. 31. and so helps of mens infirmities which though we all need not yet we all use them because we are bound to serve one another in love Such things as these he acknowledgeth the Churches power to retain x Prout Ecclesiae utilitas requiret tam usitatas mutare abrogare quam novas instituere convenit Calv. ibid. §. 30. to change or institute new ones as the profit of the Church shall require And he declares that these things being thus instituted it is the y Christiani populi officium est quae sie instituta Piâ facili ad obsequendum propensione servare non contemptim habere non supinâ negligentiâ