of this Text will discover Divers other instances may be observed such as in the Syriack translation reading Ps 7.11 God is not angry every day to which the Greek agreeth and in the Syriack and Arabick which in the Historical Books translateth from the Syriack expressing 2. Kin. 18.27 That they may not eat their own dung Mr. Thorn Epil l. 1. c. 32. which sense is well allowed by a learned man of our own Nation and in the Septuagint with the vulgar Arabick and Aethiopick who are guided by it rendring Ps 35.20 They spake peace to me and also in the Samaritan translating Gen. 41.16 God will not give answer without me The difference of divers translations may be noted in such places as these Num. 11.25 where some have They did not cease and others They did not proceed and in Job 34.30 Dent. 20.19 and Deut. 21.12 Where some read She shall pare or cut off her nails others She shall nourish her nails or suffer them to grow and our last English Translation doth in the Text embrace the former and in the margent the latter but it would be a great folly thence to conlude that that Translation of the Bible is either useless or hurtful See the like 2. Kin. 19.25 Ps 121.11 Yet the various ways of rendring some particular expressions of Scripture where it may be difficult to determine that sense which must exclude all other is very far from acknowledging the sense of Scriptures ancertain in matters of Faith and Christian life which are frequently and manifestly therein expressed and to which the general consent of the purest times of Christianity and in matters of life the very principles of Reason and Conscience do agree All that can be hence concluded is that there is sufficient matter in divers passages of Scripture for the exercise of the learnedest Criticks and greatest Students as there is abundant plainness of instruction in the most necessary things for the meanest capacities SECT VIII Of Holy-days or Festival-days 1. These days are acknowledged to have no particular divine institution but have been allowed and appointed by the Church of God and are established by the civil Sanctions of our laws 5. 6. Edw. 6.3 The end of their appointment is for the promoting the service of God and Religious exercises Injunct n. 20. Can. 13. as is at large expressed in that Statute by which they were particularly confirmed and in the Queens Injunctions and in the Book of Canons which requireth them to be employed in hearing Gods word read and taught in private and publick Prayers in acknowledging our ofsences to God and amendment of the same in being reconciled to our neighbours where there hath been displeasure in oft receiveing the Communion in visiting the poor and sick persons and using all sober and godly conversation If such fruits of Christian Piety were more plentifully and abundantly brought forth they would by their pleasant sweetness both recommend themselves and those times and seasons the good use of which more especially contributed to their ripeness and maturity 2. Now these Duties being the principal business of the Christian life it must either be asserted that no particular time may be peculiarly set apart thereto unless it can be proved that God hath particularly instituted that time which is an evil Principle whereby men would be taught to reject daily Christian exercises and to live in disobedience to Gods commands and in much impiety and irreligion or else it must be granted which is truth that God having commanded these Duties doth both allow and expect that fit and seasonable times in the whole course of life be allotted to the practice thereof whence some portions of every day and some especial days may be profitably and advantagiously imployed in these Religious exercises And such times may allowably the called Holy hours and days from the holy actions of Gods Service and Religion for which they are reserved and to which they are appointed 2. Kin. 12.18 Clem. Alex. Strom. l. 2. For For that is properly holy which is set apart to God and also according to cl Alexandrinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all that is a holy time in which we receive the knowledge of God but the use of the word Holiday is no more but the ancient English and Saxon word for Church-festivals 3. But whereas many persons mispend these days in vanity and intemperance which by the direction of the Church and the prescription of the Law ought to be and by others are used piously and devoutly these mens miscarriage condemneth their abuse but not the appointment of these times to other good ends and purposes The Jews in Isaiahs time abused their fasting days in hypocrisie and to wicked ends fasting for strife and envy and to smite with the fist of wickedness Isa 58.4 and yet the appointing fasting days to a better end was not only allowed at other times but even in his time also in Isa 22.12 Indeed the corruptions of many men are prone to make a bad improvement of the best things The three solemn Feasts of the Jews Tract Kiddush in which all their Males must appear before the Lord were through their abuse of them acknowledged by their own Talmud to be become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Vlcer of the year Buxtorf Lex Rab. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Feasis of Parâ—â—x were religiously appointed though amongst the debauched Spirits of the Jews they were turned into meer Baccanalia or voluptuousness and vanity And the want of care in many persons of the Service of god upon the Lords days hath administred just cause for that great complaint in our Homilies Hom. of time and place of Prayer Part. 1. That God is greatly dishonoured and the Devil served upon that day And in my apprehension it is not improbable that the oposition maintained against the observing these Holidays may have this forcible influence upon many who are easily withheld from good but hardly perswaded ot it to make them the more neglectful therein of Religious exercises 4. It was the practice of the Jewish Church and was in many instances allowed by the holy Scriptures to set apart voluntarily some days for Religious Service which God had not particularly enjoyned I might mention their usual Fasts of the first-born before the Passeover and their Fasts after the days of unleavened bread and after Pentecost The annual Fasts for many years of the fourth fifth seventh and tenth months are mentioned by the Prophet Zechariah Zech. 8.19 We read also of a particular Fast proclaimed by Jehosaphat 2 Chron. 20.3 and of another in Josiahs time Jer. 36.9 and another in Josiahs time Jer. 36.9 and another commanded by Ezar Ezr. 8.21 and of a three days Fast appointed by Esther which the Chaldee Paraphrast with some probability observeth to be kept within the days of unleavened bread See Esth 3.12 with Chap. 4.8 16. Chal. par in Est 4.17
Libertas Ecclesiastica OR A DISCOURSE Vindicating the lawfulness of those things which are chiefly excepted against in the Church of England especially in its LITVRGY and WORSHIP And manifesting their agreeableness with the Doctrine and practice both of Ancient and Modern Churches By WILLIAM FALKNER Preacher at St. Nicholas in Lyn Regis LONDON Printed by J. M. for Walter Kettilby at the Bishops-Head in St. Pauls Church-Yard 1674. IMPRIMATUR Jan. 23. 167â— â— Sam. Parker TO The most Reverend Father in God Gilbert by Divine Providence Lord Archbishop of Canterbury Primate of all England and Metropolitan and one of His Majesties most Honourable Privy Council c. May it please your Grace YOur Grace being a Person of such singular Eminency in the Church of England I humbly crave leave to present to your hands this following Discourse which contains a Vindication of the Publick Worship of our Church from those Exceptions which by Dissenters have been made against it And the main Design of this Treatise being to promote Christian Vnity by representing the evil consequences of such unnecessary Discords and Schisms and the great unreasonableness of those pretences which have been alledged for their Justification it will nâ—t I hope be judged incongruous that it should address it self to your Grace whose high Office in the Church tendeth to advance the Vnity thereof and entitleth you to the publick Patronage of Peace and Truth I cannot doubt your Graces approbation of this design which is at all times useful but more especially in this present Juncture of Affairs if God please to grant success which is my earnest prayer For as all good men who prefer Truth and the sincere practice of Piety before their own prejudices wills and passions cannot but approve of such honest endeavours to rectifie mistakes and compose the minds of men to peace so all who are pious and wise cannot but discern a greater necessity and a more particular obligation at this time to silence all these little janglings and quarrels if they have any respect to the main interest and concerns of the Reformed Profession And I hope My Lord that the late Alarum we had from our common Enemies may open mens eyes to see the mischief of rending the Church into so many Factions and may dispose them to receive just and reasonable satisfaction And though what hath been excellently performed by former Writers upon this Subject be sufficiently satisfactory yet my labour herein may not be wholly useless considering the humour of this Age which is more apt to read new Books than to seek for old ones But though the cause I have undertaken deserves your Graces Patronage yet my own personal defects might justly have discouraged me from presenting this discourse to one of so high Dignity and so great a Judgment had not the cause it self been so good that it needed no Art and Colours to set it off but is sufficiently justified when it is rightly represented and understood and your Graces Candour and Clemency so well known as to encourage me to hope for a favourable Acceptance which is the only thing I beg in this humble Address unto your Grace favourably to accept of this small Present from him who unfeignedly prayeth for your Graces prosperity and is intirely devoted to the service and interest of Truth and Peace and Humbly honoureth your Grace with all due Observance W. Falkner THE PREFACE TO THE READER Christian Reader THE design of this discourse being to remove or at least to allay those fierce contentions about the external forms of worship to which we owe all those unhappy Schisms which good men so heartily bewail it was necessary in order to this end to rectifie those mistakes and prejudices which abuse well-minded men who have not throughly consider'd things and to correct those corrupt passions that quarrelsom and contentious humour which perverts others To these two causes we owe most of our present disorders it is too evident what hand the latter of these has had in them while divers Persons wanting a due sense of the evil and danger of these discords and a due regard to the Peace and Unity of the Church have been too zealous and forward to maintain and promote such dissensions thereby to serve the Interest of their own parties and to oppose the settlement of the Church upon sure and lasting principles now I had no other way of dealing with these men but to convince them of the great evil of such contentions and how much it is the duty of every Christian to study Peace and Unity For there is nothing more evident than that mens minds are strangely byassed by their affections and Interests and clouded by passion and therefore while they are so peremptorily resolved upon their way while they are so fond of their own Inventions while they are devoted to the service of a Party and account those men their Enemies who should rule and govern them and inform them better there is no expectation that reason and argument should prevail with them And if those arguments which I have made use of for this purpose should be effectual to calm the passions of men and to work in them a Christian and peaceable temper of mind I can easily foretel the success of my following discourse the design of which is to rectifie those mistakes and misapprehensions which some men labour under which either concern the particular Rites and offices of our Church or the General rule of duty or Ecclesiastical liberty by which the Church must be directed and guided in matters of order The first hath occasion'd various exceptions against some Rites and Ceremonies and particular passages in our forms of Prayer and I have spent great part of this Treatise in answering such objections by which I hope it will appear what little reason there is to disturb the Peace of the Church and to separate from our Communion upon such pretences Concerning the General Rule which ought ever to be observed in the Church about matters of order there are some who will allow nothing except some few circumstances to be determined by the Authority of the Church unless it be directly enjoined by a particular divine Institution and for a more plausible colour they reject all such rules of order or regular administration under the terms of unscriptural conditions of Communion But in answer to this I have made it appear to be an unjust and unreasonable exception against the establisht order of any Church that there are some things determined and appointed by the Authority of Superiours which have always been accounted of an Indifferent nature and are indeed the proper matters of Ecclesiastical Liberty And I hope I have abundantly proved to the satisfaction of all sober inquirers that prudent and well ordered Ecclesiastical Constitutions and appointments for the promoting order and decency and the advancement of Religion and Piety are very allowable and unblameable nay that it is impossible that
influence from these divisions is so considerable though the argument from them be not valuable Polit. lib. 9. c. 21. that Contzen relateth it as the complaint of a Protestant Writer of good account Papistae funestis Evangelicorum dissidiis absterrentur à Doctrina Evangelicorum ceu haereticâ Satanicâ seditiosâ That by the lamentable discords of the Protestants the Papists are frighted from the Doctrine of the Reformed Churches as if it was Heretical Satanical and Seditious and in the same place he speaketh his own thoughts We saith he can not approve the cause of the Protestants which always some part of themselves and sometimes the chief and most numerous part doth detest 4. Nor are their endeavours ordinarily wanting to blow up the Coals of contention that they may be advantaged by the smoak Letter to the Lord Treasurer in Fuller ubi supra That they did animate some dissenters from Conformity in the Queens days was asserted by Bishop Whitgift upon his own certain knowledge And that in these last thirty years and upwards they were promoters of our divisions is more than probable from the informations given to the Archbishop V. Biblioth Reg. p. 42. 1640. by Andreas ab Habernsfield a Bohemian of noble descent and from many particular passages concerning our late discords published by Mr. Prinne and Monsieur du Moulin together with diverse credible relations of known Romanists in the meetings of diverse Sects Mr. Baxter long since declared that he began to have a strong suspicion that the Papists had indeed an hand in the extirpation of Episcopacy Grot. Relig Sect. 66. and citeth Bishop Bramhal's words against Meliterius There was a Bishop in the World losers may have leave to talk whose privy Purse and subtil Counsels did help to kindle that unnatural War in his Majesties three Kingdoms 5. Agreeably hereto it was observed their Policy about two hundred years since to endeavour to extinguish the sparks of light in the Bohemian Church by dividing them asunder Comen Historiola Sect. 36. and as Comenius relateth admiscebant se personati quidam qui Papae causam promoturi dissentiones mutuas promovebant Bulleng adv Anabapt and Bullenger as he is cited by Bishop Whitgift in his exhortation before his Answer to the Admonition declared that the Anabaptists in Switzerland and the parts of Germany were animated by the subtil Papists 6. Yet if any will not so much as suspect that these seeds of division are either secretly sown or watered from these hands considerate men have found cause to conclude that they expect to reap an harvest by them This hath not only been expressed by some of themselves and discerned by others in the Churches of England Bohemia and Switzerland but the same hath been also apprehended in all other Protestant Churches Hubertus Languetus a man of great authority and at that time the Duke of Saxonies Embassador resident in the Emperours Court at Vienna as Comenius who relateth the words of his Epistle declareth writing to Andreas Stephanus a Bohemian Bishop declared what his observation had discovered almost an hundred years since saith he the Pope feareth nothing more than our consenting and joining in Vnity sed sunt inter nos insani quidam Theologi c. But there are amongst us some furious Divines who reject all right Counsels and thereby perform a work advantagious to the Popes interest 7. And even Beza in the life of Calvin declareth concerning the controversies in Saxony about adiaphorous rites as the Surplice c. that Calvin did at first dislike Ph. Melanchthon who perswaded to Conformity but afterwards he discovered that there was no reason so to do For at that time it did not appear saith Beza with what spirit that evil Genius and the whole Troop of the Flacians who disdained Conformity were hurried on which afterward caused so many troubles and still do hinder the work of God non aliter sane nec minus suriose impudenter quam si ab ipso Romano Pontifice magnas stipendiis esset conducta with no less impudence and sury saith he than if they had been hired by large salaries from the Pope of Rome Praef. in Apol. Catech And this contentious spirit of Flacius Illyricus who was in some other respects a man deserving commendation hath gained him this Character from Vrsin that he was one qui per complures annos praestantissimis atque veris Christianis Orthodoxis viris obtrectando multas non necessarias altercationes excitando plurimorum conscientias passim Ecclesias in Germania turbavit Who for divers years by his discrediting worthy and true Christians and Orthodox men and by stirring up many unnecessary contentions was a troubler of divers Consciences and Churches all over Germany 8. Nor is it hard to discover that these dissentions about our publick service are made an occasion by some others I might say by many others who are more careless than scrupulous in matters of Piety for their gross neglecting the worship of God and the duties of Religion as the disputes about the Lords Supper have in several places apparently caused a great carelessness of attending on that great Ordinance Letter to the Council ubi supra It was Bishop Whitgifts observation concerning our former times that in King Edwards time and the beginning of Queen Elizabeths before the heat of these contentions the Gospel mightily prevailed and took great encrease but since this schism and division saith he the contrary effects have happened And indeed no other can be well expected because hereby is manifestly wanting that forcible motive from the general joining in the service of God with readiness of mind and with one consent which might perswade them who are otherwise careless of Religion to be more serious by making them ashamed of their negligence 9. And doubtfulness of Religion in some and profaneness of life in others are the woful ordinary consequents of such differences When the Donatists who neither erred in the Faith nor appeared vitious in their lives made a great breach in the Church about matters of discipline Optatus noteth Opt. adv Parm. l. 5. that while they contended that their separation was lawful and the Orthodox Church decryed it as unlawful the common people were doubtful and at a stand in the practice of Religion Inter vestrum licet nostrum non licet nutant remigant animae populorum And that Apostolical man Clemens expresseth the fruits of the divisions in the Corinthian Church about their Governours to be these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your division hath perverted and turned aside many Ep. ad Cor. p. 61. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it hath discouraged many and made them despond 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it bringeth many into doubtfulness and us all to grief and sorrow 10. And besides divers others ways mentioned in the following Sections whereby Religion is disadvantaged by these oppositions it is upon this
Schism or sinful breach of Vnity only because he is void of charity and wanting in due Christian care 23. Nor can it possibly be true that if some thing be enjoined which divers persons who appear to be Religious and are supposed to have considerable abilities of judgment do upon professed enquiry both suspect and condemn that they may lawfully separate and not be guilty of Schism if their judgments herein be erroneous and ungrounded For though diligent enquiry where it is impartially made is in this case an excuse from the degree of the sin or from the precipitant or designed breach of Charity or Vnity yet where it is so ill managed as to take up with an errour and practice upon it it can not render that practice allowable For this would justifie almost every party which in judgment holdeth an errour for separating from that Church who either in her open practice or in her publick service requireth a profession of that truth which they oppose and they must be excused from Schism only because they acknowledge not the right rules of Religion and neither Donatists Novatians or Anabaptists could then be blamed for their distance from the Church provided it be founded in their distance from and disowning of the truth Yea if any persons be Arians Futychians or Nestorians Vbi supra p. 9 10. in opinion all which the author of this notion over-officiously excuseth from all Heresie and saith they were at the worst but Schisms they must also according to his notion stand excused from Schism in separating from the Church which holdeth the true doctrine and openly in her service requireth a profession of it concerning the person of the Mediator 24. This would set up the power of an erring judgment above the will of God to discharge persons from what is Gods command and would else have been their duty viz. Communion and to give them authority to do that as a lawful action which to others who err not is a grievous sin viz. separation from that Church which holdeth the truth meerly because it doth profess it as if the crrour of man could render necessary duties and divine commands to be of no obligation For though their errour may till it be removed entangle them in sin in joining with the Church because this encludeth a practising what they judge unlawful it can not justifie them from sin in separating from it but this errour as all other erroneous judgments do where good and evil are mistaken for each other doth in their practice every way ensnare them under sin until it be cured Lib. 2. c. 2 Sect. 3. But of the principal design of this notion I shall give a further account in considering things under scruples 25. From what hath been hitherto discoursed it appeareth that the consideration of Schism will make it necessary for him who undertaketh separation to be sure that he acteth upon unerring grounds and not upon mistakes because to make separation from a Church which however it be misunderstood and causelesly censured requireth nothing in it self absolutely unlawful to be believed professed practised or joined in is to be guilty of the great sin of Schism SECT V. Of the duty of obedience to Rulers and Governours and the due exercise of the Ministerial function which is in this case concerned 1. The opposing Conformity if managed upon insufficient grounds hath ordinarily involved the person opposing under the sin of disobedience and want of subjection in things lawful to Christian Governours and Rulers and their Laws and Constitutions which ought to be obeyed not only for wrath but for Conscience sake It is their duty in their places to shew themselves the servants of God and to promote his glory and to that end by their power and authoritative commands to take care for the promoting and preserving the Order Peace and Vnity of the Church of God and towards both Ecclesiastical and secular Rulers the divine Precepts do very plainly require our obedience Indeed if any thing any time commanded be really sinful the instructions given in the Church of England will direct us to believe undoubtedly Hom. of Obedience Part. 2. that we may not obey Kings Magistrates or any other though they be our own Fathers if they would command us to do any thing contrary to Gods Commandment But if the things be lawful which they command as in this case I hope to make appear to men of unprejudiced minds it is a sin of no low degree to disobey and the duty of obedience is so considerable that the Compilers of the Strasburgh Confession of Faith Conf. Argent c. 23. expressed it to be Inter primi crdinis bona opera in the highest rank and order of good works 2. Nor can this obedience be thought a matter inconsiderable which was enjoined of old in the first Commandment of the second table Phil. de Leg. Spepiailb and as Philo observed encludeth part of the first table and part of the second having directly a respect both to God in his Vice-gerent and also to man And this is earnestly pressed upon us in the Gospel doctrine as a means whereby we may bring honour to Religion and Christianity by S. Peter 1 Pet. 2.12 15. and as a necessary practice to express true conversion from the state of sin to the life of God by S. Paul Tit. 3.1 5. who also warneth against this sin with respect to the danger of damnation thereby Rom. 13.2 And this obedience to them who are over us in things lawful and under their authority is of so high and necessary a consequence that without it there can be no peace nor any regular and unconfused state in any Family City Realm or Church this being the practice of the grand Maxim for the upholding order in all Societies of the World which is evident by its own light and is a principle of the law of nature 3. Another effect of these disagreements about the established order of our Church hath been this that divers Ministers have declined the orderly regular and publick exercise of their Ministerial sunctions And considering the weightiness of their Commission with the greatness of their charge and account and the exceeding advantage to the Church yea to the honour of Christ and the salvation of men by their labours where they obtain success together with other their own concernments it becometh them to be well assured that they have had a warrantable plea to justifie those proceedings It was not without cause accounted a great miscarriage and default in Novatus Eus Hist Eccless l. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that before he openly became the head of a dividing party he was over-forward for want of a due zeal to Religion to have relinquished the office of Presbyter to which he was ordained and to betake himself to another kind of life 4. The ancient Church shewed its great dislike and distast of any Ministers declining the orderly execution
Script Angl. They who entred into the Ministry at Strasburgh after its first reformation did by Oath undertake to keep in the Communion and obedience of the Church and its Governours according to the law of God and their Canons Statutes and Ordinances And it is related from the laws of Geneva where an established Liturgy is one of their Constitutions that all they who were there received to the Ministry must oblige themselves by Oath to observe the Ecclesiastical Ordinances ordained by the Councils of that City In the Hungarian reformed Church they who enter the Ministry do by a very solemn Oath oblige themselves to the observations of the Ecclesiastical Canons Eccles Augl Vindic cap. 31. in fin and to the performing due obedience to the Bishop and other Superiours in the Church as may be seen in their Oath as it is fully exhibited by Mr. Durell from their Synodical Constitutions 5. The Subscriptions or Declarations required amongst us besides what for the present concerneth the Covenant are an acknowledgment of the Kings just authority to secure the Government of the Articles of Religion to preserve truth of Doctrine and of the Liturgy and Book of Ordination to maintain order and Uniformity to which end also tendeth the Oath of Canonical obedience wherein such obedience to the Bishop and his Successors is engaged in all lawful and honest things which must needs be blameless unless it could be accounted a sin to resolve to do good and honest things in a way of order Of these I shall in this discourse treat of what concerneth the Liturgy which is chiefly opugned and therefore requireth the principal consideration for the vindicating our Communion in the worship of God and the manifesting the unlawfulness of the breach thereof 6. Some declared allowance of the Liturgy hath since the reformation been ordinarily required in this Church Art 35. The Articles in the time of King Edward the Sixth contained an approbation both of the Book of Common Prayer and of Ordination In Queen Elizabeths time the allowance of the use and the Subscription to the Book of Common-Prayer was required by the Advertisements Advertism 7. Eliz Can. 1571. c. concionatores Tract 21. c. 1. and Canons and defended by Bishop Whitgift Since Queen Elizabeth the same hath been performed in the Subscription according to the 36th Canon and in the Declaration and Acknowledgment in the Act of Uniformity which in seense much agreeth therewith 7. The subscription required by the thirty sixth Canon is grounded upon the Constitutions of the Convocation confirmed by the authority of the Kings broad Seal according to his supream authority in causes Ecclesiastical and according to the Statute 25. Henr. 8. And so the Canons of the Church did of old frequently receive a confirmation by the Emperours sanction under his Sea which is a thing of so great antiquity that Eusebius relateth concerning Constantine the first Christian Emperour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that by his Seal Eus de Vit. Const l. 4. c. 27. he ratisied the determinations made by the Bishops in their Synods 8. That Article in this Canon which referreth to the Book of Common-Prayer doth enclude an acknowledging three things First that that Book containeth nothing contrary to the word of God which is intended to be manifested in the following Chapters touching the things chiefly opposed The second will be consequent thereupon viz. that it may lawfully be so used The third and last clause is a promise to use the form prescribed in that Book in publick Prayer and administration of the Sacraments and none other the lawfulness of which promise doth evidently follow from the former clause and its sense is of the same import with those words of the acknowledgment required in the Act of Uniformity viz. I will conform to the Liturgy of the Church of England as it is now established 9. But some especial doubts have been peculiarly entertained concerning the sense of the Declaration in the Act of Uniformity in giving unfeigned assent and consent to all and every thing contained and prescribed in and by the Book of Common-Prayer c. But while our Government doth require the use of this form both the intended sense being the same with that of the two former clauses concerning the Liturgy in the Canon above-mentioned and the expression thereof may upon equitable and impartial consideration appear clearly and fairly justifiable To which purpose the true sense of assenting and consenting and the things to which this hath respect is to be enquired after 10. Wherefore it is first to be considered that as to assent when referred to things asserted is to owne the truth of them so when referred to things to be done ordered or used it is to allow that they should be put in practice in which latter sense assenting is one and the same with consenting Now the Act of Uniformity both immediately before this Declaration and in divers other places referreth this unfeigned assent and consent to the use of the things in that Book contained and prescribed and thereby directeth us to this ordinary sense of the word Assent as doth also the nature of the things to be assented to which for the main part are Prayers Thanksgivings and Rubricks which being no assertions or propositions are to be used but not properly to be believed This notion of assenting in the same signification with consenting is according to the frequent use of assensus in the Latin as when things are agreed unanimi assensu consensu and the marriage of Children is declared Littleton C. of Tenaunt in Dower that it should be de assensu consensu parentum and we read of dower de assensu patris in our English Law-Books and the same might be evidenced by various English Examples But this Declaration being required by our Statute Laws it may be sufficient to observe that this is a very common sense of the word assent in our English Statutes 11. 25. Ed. 1. c. 1 Pref. to 18. Ed. 3. to 2. Ric. 2. passim Thus from King Edw. I. will King Henry the seventh and sometimes after our Statute Laws are oft declared to be assented unto or to be made with the assent of the Lords c. But from Queen Elizabeths time downwards the Laws are oft expressed to be enacted by the King or Queen with the consent of the Lords c. and sometimes with their assent and consent as 1. Jac. 2. 21. Jac. 2. In the same sense par assent assensus and such like expressions are frequently used in our most ancient Statutes in their Latin and Frence Originals As in St. de Carl. Ordinat Forest c. 6. St. Lincoln Westm 4. Exilium Hug. le despenser Ordin pro ter Hib. And about common assaâ—s the word assent is three times in one paragraph used in this sense concerning the recovery of any land 14 Eliz. 8. by the assent and agreement of the persons to
Minister for our good according to our Petitions Ep. 120. c. 22. Ep. 121. c. 9. This sense is oft expressed by S. Augustin and in the Book under his name De diligendo Deo and seemeth well to agree with the expressions of others of the ancient Fathers and with the notion of the ancient Jews as it is mentioned by Philo Phil. de Plant. Nae de Gigantibus and thus much seemeth to be encluded in these words of the New-Testament Heb. 1.14 Are they not all ministring spirits sent forth to minister for them who shall be Heirs of Salvation And Mat. 18.10 Take heed that you despise not one of these little ones for I say unto you that their Angels do always behold the face of my Father which is in Heaven And this notion expresseth an honourable ministration of the holy Angels De Cu. Dei l. 9.6 15. which hath respect to the Church of God but doth not allow them as S. Aug. would not to be accounted Mediators nor to receive Religious worship from us but to be honoured by us Charitate non servitute De Ver. Râ—elig c. 55. by an high degree of respectful love but not by Religious service and subjection 10. As to that passage of Ecclus. 46.22 Which mentioneth Samuel prophecying after his death it is sufficient here to observe that that that part of that Chapter is by our Kalendar directed to be omitted And from all this it may appear that nothing is in our service appointed to be read out of the Apocrypha which being rightly understood is any way hurtful or of ill influence upon practice Yet it is to be further noted that he who shall acknowledge that there is much good contained and no evil or sin advised in any of the Apocryphal Books is still far from admitting them to be equal to the Canonical Scriptures For though there may be divers Books free from actual error yet it is the Prerogative of the holy Scriptures alone to be immediately indited by that holy Spirit who can never err and to be tendered of God and received of his Church as the perpetual and infallible rule to manifest the will of God and the Doctrines of Faith SECT VII Considerations about that Translation of the Psalms used in the Liturgy 1. The next thing to be treated of is the ue of the Psalms according to the version in the Common-Prayer-Book concerning which Consid 1. The use of this Translation doth not require us to judge it the best English Translation For as formerly the sentences out of the Psalms before Morning Prayer and at the Communion were expressed according to another ancient and distinct translation so both the Epistles and Gospels and the sentences out of the Psalms at the beginning of Morning and Evening Prayer are now altered according to our last allowed English Translation which alteration seemeth to prefer that Translation as the best 2. Cons 2. The Translation of the Psalms used in our Liturgy is from the Hebrew to which it generally agreeth sometimes using the liberty of a paraphrastical stile And the Hebrew being the Original is doubtless more pure than any Translation which differeth fromit And though the Septuagint in the Book of Psalms which of all other hath been of most frequent publick use in the Christian Church doth vary less from the Hebrew than in any other Poetical Book of holy Scripture yet a Catalogue may be given of at least an hundred and fifty places wherein the Septuagint differeth from the Hebrew not in any Christian Doctrine but in the manner of expressing the sense of those Texts in all which the version in the Liturgy accordeth with the Hebrew and dissenteth from the Septuagint Indeed in some phrases and clauses our version followeth the Septuagint where the matter is unblameable and three entire verses which are not in the Hebrew Chaldee or Syriack are in the fourteenth Psalm added in this English Version according to the ordinary Copies of the 70 Grot. in Ps 14. and of many but as Grotius intimateth not all of the Aethiopick Vulgar Latin and Arabick and which are not in the Greek Manuscript from Alexandria but these Verses being the same with what is cited by the Apostle out of the Old Testament Rom. 3.12 13 18. cannot be disallowed as to the matter of them and the Psalms in the Liturgy being chiefly used as Hymns of praise or our words of blessing God agreeably to the practice of the Jewish and ancient Christian Church may well admit in that use of such a variation from the Hebrew Text. 3. If we observe the practice of the ancient Christian Churches we shall find that the Greek Church publickly used the Psalms according to the Septuagint and the Latin Arabian and Aethiopick Churches V P. Pithaeum de Latin Biblior Interpret had their Psalms of publick use translated from the Septuagint or with a little tincture from Lucian the Martyr wherein they also followed some evident corruptions of the Greek Copies as the Arabick in admitting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ps 17.14 the Aethiopick in reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ps 39.5 Ps 92.10 and the Vulgar in translating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Syriack Version was translated out of the Hebrew but hath suffered some alterations by being revised according to the Septuagint from whence among other things it received its frequent use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but this Version hath many imperfections as chiefly its leaving out sometimes a whole verse as in Ps 34.9 and sometimes some part thereof as Ps 58.9 The result of this consideration is this that the Psalms publickly used in the Church of England are more fully agreeing to the Original Hebrew than any of those known Versions were which were used in the ancient Christian Churches and he who thinketh that he may not lawfully join or Minister in the Church of England because of our use of this version of the Psalms might have discerned greater cause in this very particular to have kept him at a greater distance from all the famous ancient Christian Churches in the World 4. Cons 3. The particular places most blamed in this Version of the Psalms do afford no sufficient cause when our superiours enjoin the use of this Translation to withhold our hearty consent thereto I shall instance in three places which are chiefly urged 1. One is Ps 106.30 where this Translation readeth it then stood up Phinees and prayed and so the Plague ceased But the Version in our Bibles rendreth it Then stood up PHinehas and executed judgment The word in the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Verbs of which Root being most used in the form Hithpahel do generally signifie to pray and in this form of Pihel they are rarely used and do sometimes signifie judging or the judge interposing between men and men to end their strife But
l. 7. and Computus Copticus in Scaliger they did not only allow and observe such days as lawful but they appointed and owned them as conducing to the honour and advancement of Christianity being piously and religiously used 8. Amongst the Protestants the Bohaemian Church Rat. Disc c. 3. and those of the Augustane Confession are very much agreeable to us in the observation of Festivals Conf. Boh. c. 15. Conf. Aug. c. 15. Conf. Helv. c. 24. and their approbation of these days not only as lawful but as useful and requisite is contained in their publick Confessions and the Church of Switzerland alloweth several such days with a Maximopere approbamus and the Dutch Church observe the Nativity of Christ and some other Festivals as appeareth from their Canons ratified by the Synod of Dort Indeed the Church of Geneva and that of Scotland which from 1560. till 1617. did herein follow it did not admit of any of these days but this was so little pleasing to Calvin the most eminent Minister of Geneva that he writing concerning the day of our Lords Nativity which was not there celebrated saith Calo Ep. Hallero Sancte testari possum I can in a sacred manner proiest that this thing was transacted when I neither knew of it nor had any such desire and he further declared that it was his endeavour that it might have been there observed Wherefore the laying aside all these days was even in his eyes the defect and blemish but not the perfection and bâ—â—â—ty of that Church 9. Besides all these arguments from authority to prove the allowableness of Festival days for Religious exerciss it may be considered that if it be both lawful and good when we have received some eminent mercy from God to set some hours or some particular day apart to praise and magnifie the goodness of God there is the same or greater reason to give allowance to the observation of these stated Christian Festivals For I think no man can deny that not only the benefits flowing from the great actions of our Saviour but even the advantages accruing to us from the Apostles and Evangelists by their faithful preaching the Gospel of Christ and giving testimony to his Doctrine and continuing stedfast therein unto the death is to us more valuable and advantageous than any temporal benefit whatsoever because our enjoying the knowledge of Christ and being Christians which is the fruit of the Apostles and Evangelists making known the Gospel to the World is a greater priviledge than any outward advantage in the World And the benefit of holy exercises and of being employed in glorifying God is so excellent that the use of particular times appointed for that purpose ought not be rejected by pious men though some men do abuse those means which they should emprove 10. But it is here objected that the fourth Commandment saith six days shall thou work and S. Paul blameth the Galatians for observing days and times and months and years Concerning which places waving divers other things which might be answered 1. Let the Objectors consider whether themselves would be willing to admit this to be the sense of either of these Texts That it is not lawful to set apart any day of the Week either for praying fasting or for praise and thanksgiving if this sense be allowed they must then condemn not only the instances abovementioned both of Jewish and Christian practice but they must also deny them that liberty which the prophet Joel commanded them to exercise Joel 2.15 sanctisy a Fast call a solemn Assembly and thereby render Gods command of none effect but if this sense of these Scriptures ought not to be admitted then cannot the Religious observation of Festival days be thereby condemned 2. These words six days shalt thou labour never were to the Jews a Precept of such an unlimited and unbounded sense as to admit of no other use of any day but in labour Indeed isoth idleness and negligence were here condemned and those days allowed and appointed for labour in this restrained sense or with this exception Vnless some reasonable and accountable occasion require the contrary The reason of this restrained sense will appear necessary because the solemn days of Gods appontment under the Jewish State ought to be observed even upon any of those six days though they required strict rest as the day of atonement did and because it was also lawful upon a providential occasion to employ a day in voluntary mourning for a sick or dead friend 2 Sam. 3.31 33 35. Ch. 12.16 17 or in rejoicing for the Circumcision of a Child or such like cause and it must be still acknowledged lawful for a Child Servant or Subject to employ a day upon the command of his Father Master or Soveraign in attendance upon their persons much more might the Jews keep a Fast or observe a Feast when Esther required and signal providence directed them thereto August Conc. Adimant c. 16. 3. The observing days and times condemned Gal. 4.10 concerneth wholly the Jewish solemnities as S. Aug. and S. Hierome observe and the scope of the place demonstrateth the observing which is opposite to Christianity Hier. in Loc. Thus he who keepeth the Jewish Sabbath out of Conscience to the Moisaical Law doth so far oppose Christianity and return to Judaism this being a shadow of good things to come Col. 2.16 17 and is condemned by S. Paul but he who Christianly observeth the Lords-day acteth for the advancement of Christianity and the honour of Christ and is not in this place blamed by the Apostle And so he who observeth the new Moons out of respect to the Law standeth charged with Judaizing but he who setteth apart any day for Christian exercises acteth as becometh a Christian for as he is the best Christian who is most frequently exercised in these practices so he cannot be blamed who especially upon some days engageth himself to these duties So that the difference between our observeing the Christian Festivals and the Jewish is answerable to the difference between Judaism and Christianity 11. As to that Objection against the observation of the days of the Annunciation or the Conception of our Saviour the Nativity Passion and Ascension of our Lord that these days are at least the less allowable because the Lords day is particularly appointed for the worship of God and the honourable memorial of the great undertaking and actions of our Saviour it may be sufficient to observe 1. That this argument seemeth equally to oppose the setting apart any other Portion of time besides the Lords day to be purposely and particularly employed for the Religious worship of God which would greatly prejudice the exercise of Religion or at least the insisting upon this objection will not allow Christians to engage themselves to glorifie God for Jesus Christ and to admire the grace of Christ upon any other day because this would require some other time to be
this was the Element which was set apart for the admitting Disciples unto Christ himself under the Gospel and for the conveying to them remission of sins was manifested by Jesus coming to be baptized therewith from whence forward all who came to be his Disciples were baptized with water in the Baptism of Christ To this purpose the ancients frequently speak of Christs Baptism sanctifying the water of Baptism Tertul. adv Jud. c. 8. So Tertullian Baptizato Christo i. e. sanctificante aquas in suo baptismate And the Author de Cardinalib Christi operibus Veniebat Christus ad baptismum De Bapt. Christi ut Sacramento perennis daretur authoritas To the same purpose also Nazianzen Orat. 38. 39 and S. Bernard de Epiph. Serm. and even the Annotations under the Assemblies name express this as one end of Christs Baptism to sanctifie the flood Jordan In Mat. 3.15 and all other waters to the mystical washing away of sin 9. The use of the sign of the Cross in Baptism I here purposely omit because it will be more fitly discoursed of in the following Book where also I shall discourse of the Imposition of hands in confirmation and of the Ring in Marriage SECT VIII Of the Office for Confirmation and that for Marriage 1. The main things referring to Confirmation being considered in the following Book and some things in the Catechism which are most impugned being sufficiently cleared from the five foregoing Sections I shall here only observe that though our Catechism Hom. of Com. Pray and Sacr. Art 25. Homilies and Articles do sufficiently declare that Christ ordained only two Sacraments in his Church yet some have taken exceptions at those words of the Catechism which express that there are two only Sacraments generally necessary to salvation as if these words did intimate the contrary which exception doth manifest how innocent words may be wrested by the force of suspicions 2. And some like not that these Sacraments are said to be generally necessary to Salvation which as it was the Doctrine of the ancient Church so is it also of the Protestant Churches Conf. Boh. c. 11. the Bohemian Confession expresseth it to be their Doctrine that Sacraments are necessary to Salvation Catech. Genev. de Sacram. and the Geneva Catechism declareth that he who despiseth the use of the Sacraments is to be accounted of as one who tacitly denyeth the name of Christ and he who thinking not meet to profess himself a Christian ought not to be ranked among Christians And concerning Baptism when our Saviour saith Mar. 16.16 he that believeth and is baptized shall be saved doth not that besides other Scriptures express it to be ordinarily part of the condition of Salvation And touching the Lords Supper if the obeying the great commands and institutions of the Gospel and the attending to and receiving those excellent means of Grace and of Communion with Christ which he appointeth in the Gospel be ordinarily necessary to Salvation then must the receiving the holy Communion be acknowledged to be so And let it be considered without prejudice whether when our Saviour declared Joh. 6.53 Except you eat the stesh of the Son of man and drink his bloud ye have no life in you these words though they cannot be confined to that Sacrament not then instituted do not sufficiently declare that he who hopeth for eternal life by Christ may not safety neglect the careful attendance on that Ordinance which Christ hath particularly appointed to be the Communion of his body and bloud 3. Concerning the Office for Matrimony the words of contract will be most fitly discoursed of in another place where I treat of the use of the Ring I shall here only consider such Phrases which some disrelish that our Liturgy calleth it an holy Estate of Matrimony and saith that God consecrated the state of Matrimony to such an excellent Mystery that in it is signified and represented the spiritual marriage and Vnity between Christ and his Church Now it is manifest that the Apostle expressing the Marriage institution and Union Eph. 5.30 31 32. calleth it a great Mystery not as it referreth to the Husband and Wife but as it mystically representeth Christ and his Church saying We are members of his flesh of his body and of his bones For this cause shall a man leave his Father and Mother and shall be joined unto his Wife and they two shall be one flesh This is a great mystery but I speak concerning Christ and the Church And to these words of the Apostle the Phrase of our Liturgy hath manifest reference 4. And when it is said to be consecrated or to be a holy estate this is as much as to say that it is designed for a holy and religious end and purpose Though the Gentiles lived in lasciviousness and all uncleanness the Christian marriage as well as the whole Christian life is to be a holy estate separate from these pollutions of which the Apostle speaketh This is the will of God even your sanctification that you abstain from fornication that every one of you may know how to possess his Vessel in sanctification and honour not in the lusts of concupiscence 1 Thes 4.3 4 5. for God hath not called us to uncleanness but unto holiness 5. Christian marriage is also an holy estate as it is the lawful way set apart and ordained according to the will of God for the increase of his Church Thus Children born within the Church and under the Covenant are called Sons and Daughters which are born unto or for God Ezek. 16.20 holy Children 1 Cor. 7.14 and with reference hereunto that the Children may be holy and within the Church the Apostle saith the unbelieving Husband is sanctified by the believing Wife and the unbelieving Wife is sanctified by the believing Husband and upon this account the Christian marriage may well be esteemed holy and sanctified as being a marriage in the Lord 1 Cor. 7.39 and is fitly called as S. Ambrose expresseth it Amb. Apol. Dav. c. 11. Sancta copula a holy bond 6. And whereas S. Paul declareth how all things are sanctified by the word of God and Prayer we have concerning marriage a more especial word of Divine Institution whereby two are made one flesh Gen. 2.24 and that no man may put them asunder because it is God who joineth them together Mat. 19.6 and also a particular divine benediction which God gave unto the estate of marriage Gen. 1.28 And this Marriage Union hath been generally attended with the use of Prayers in the Christian Church 7. Wherefore Christian Marriage which as well as the Christian life is designed for the service of God and for holy ends and an holy use is upon that account the more fit to represent the Vnity and Marriage between Christ and his Church and this Union being hereby resembled is both an argument to the more holy deportment in Christian Marriage and
that such Confirmation with Imposition of hands might be restored 9. But it remaineth to be inquired how the Church can certifie the persons confirmed by the sign of Imposition of hands of Gods favour and gracious goodness towards them For the answering of which waving other considerations I shall observe two things First that as this imposition of hands is a testimony of admitting persons to a higher rank of Christian Professors who ratifie their baptismal Covenant by their own action intimating also an approbation of this profession it includeth the power of the Keys whereby the Officers of the Church are enabled by Gods authority to declare particularly his favour and gracious goodness to them who embrace the conditions of Christianity and to direct them thereunto and to this purpose was Imposition of hands on the Penitents at divers times used in the ancient Church And to testifie Gods gracious acceptance either by our words or actions of mens undertaking the exercise of Christianity is a thing greatly different from the tendering the divine grace of Gods Covenant as exhibited by any sign as a means to convey the same which is the proper nature of a Sacrament 10. Secondly This Imposition of hands is a sign of a Benediction in Gods name from the Officer of Gods Church The Levites and especially the Priests under the Law were required to bless the people in the name of God Deut. 10.8 1 Chron. 23.13 which blessing was performed in a way of benedictory prayer or supplication Numb 6.23 and this blessing in Gods name was a testimony of Gods giving his blessing to them supposing them not to render themselves uncapable thereof Num. 6.27 The external testimony of their general blessing all the people Targ. Jonath in Num. 6.23 was most probably by lifting up their hands towards them as is declared by one of the Chaldee Paraphrasts and is observed by Baronius Baron Annal Eccl. An. 34. n. 220. and we have an instance of this Rite attending the Priestly benediction Lev. 9.22 and our Saviour made use of the same Luk. 24.50 But in their solemn particular benedictions in the Old Testament they used Imposition of hands of which we have an example Gen. 48.14.16 in Jacobs blessing the Sons of Joseph this Rite was also used in their Ordination of their Elders and the constant use hereof in the particular benedictions by persons of great eminency among the Jews is reasonably esteemed the cause why the Jews brought little Children to Christ that he might put his hands on them and pray Mat. 19.13 Gret in Mat. 19.13 And from the frequent practice of this Rite Junius and Tremellius have ventured to admit a Paraphrase into their Translation concerning the Priestly benediction wherein they express the use of Imposition of hands in Num. 6.27 which can only be allowed concerning particular benedictions The end and design of imposition of hands in benediction 〈…〉 voc 〈◊〉 Jâ—n in Num. 6. c. 7. is declared by Ravanellus to be in testimony of the help favour and grace of God to be given to him who receiveth imposition of hands and Junius saith by this sign they were to testifie to the people Gods grace which are Phrases much like those in this Prayer at Confirmation in our Liturgy Yet this Rite was only a sign of Gods favour in this use with respect to the Benediction or Prayer for that person supposing and hoping him to be duly qualified for the receiving the benefit therein desired and therefore is of no Sacramental nature 11. Now â—lessing including nothing Ceremonial and peculiar to the Law and the Ministry of the Old Testament is very suitable to the Gospel which is in an especial manner a Dispensation of Blessing And this benediction or praying 〈◊〉 for Gods blessing was the 〈…〉 designed in this Apostolical 〈◊〉 of hands with prayer and from their time this use hath been continued in the Christian Church as hath been shewed and it would be a strange unreasonable and uncharitable thing if those who come to renew their baptismal Covenant might not receive the Churches blessing in Gods name with prayer for their Christian growth and perseverance And the dignity of Office in the Church chiefly giving authority to bless according to that rule of the Apostle Heb. 7.7 without all contradiction the less is blessed of the greater this solemn benediction at Confirmation hath thereupon been justly reserved to the Bishop or chief Officer of the Church by whom alone it was performed in the time of S. Cyprian and S. Hierom. 12. Confirmation in our use thereof is called by Bishop Whitgift Bishop Whitg Defence p. 785. Eccl. Pol. l. 5. Sect. 66. The Bishops benediction by laying on of hands by Mr. Hooker This special benediction the Rite or Ceremony of Confirmation and when Confirmation was restored in Scotland in the fourth Article of the Assembly of Perth it was declared concerning children who had been catechized that the Bishop should bless them with prayer for the increase of their knowledge and the continuance of Gods heavenly grace with every one of them And the ancient Confirmation was accounted a Benediction by Tertullian Tertul. de Bapt. c. 8. Conc. Eliber c. 77. and a Benediction of the Bishop by the Council of Elvira And since the Gospel-dispensation is a Ministration of Blessing and the great blessing of the Gospel is to receive the promise of the Spirit Gal. 3.14 This benedictory prayer upon a solemn occasion for the grace and strength of that Spirit was suitably accompanied in the practice of the Apostles and the Christian Church with the ancient and proper token of benediction the Imposition of hands 13. Presbyt Except p. 29. But it hath been urged that the Articles of our Church declare imposition of hands in Confirmation to be a corrupt imitation of the Apostles practice and that Confirmation hath no visible sign appointed by God Artic. 25. and therefore Imposition of hands cannot therein certifie children of Gods favour and gracious goodness towards them and thus contradictions are injuriously imposed upon the Church The words of the Article to which they refer are these Article 25. Those five commonly called Sacraments that is to say Confirmation Penance Orders Matrimony and Extreme Vnction are not to be counted for Sacraments of the Gospel being such as have grown partly of the corrupt following of the Apostles partly are states of life allowed in the Scriptures but yet have not like nature of Sacraments with Baptism and the Lords Supper for that they have not any visible sign or Ceremony ordained of God The sense of the former part of which words is That the Church of Rome accounting Confirmation Penance Orders and Extreme Vnction for proper Sacraments of the Gospel their errour herein proceedeth from their corrupting those things which were practised by the Apostles but their esteeming Marriage to be a Sacrament is a mis-representing a state of life allowed in the