Preaching for our Saviour hath taught us that the first may be regularly and fully comprised in a short Office whereas the later hath as many Fields to expatiate in as there are several Texts in the holy Bible and here lies the most proper Scene for the variety of Gifts to perform their publick exercise upon Besides Gifts being design'd for the edification of the Church Governours are concern'd to take care they tend not to the confusion of it 1 Cor. 14.32 33. Uzzah did but imploy his Gifts and Corah might pretend to do no more What M. Crofton objects Pag. 6. in fine by way of instance touching the Parish Clerk and people is no more to our prejudice then it is to his own purpose for without all peradventure they are a general part of the holy Priesthood St Peter speaks of 1 Pet. 2.5 't is their duty to bear a part in Gods solemn worship But I cannot think saith Mr. Crofton that any Bishop or his examinant will judge a School-boy Pag. 6. twelve yeares old sufficiently qualified to execute the formal act of the Ministerial Office and indeed no more can I. But we must not so look to personal abilities as to forget Divine Ordination An ordinary Butcher under the Law could dress a Lamb or a yoak of Oxen as well as the best of the Sons of Levi and yet his personal abilities did not qualifie him to offer sacrifice The efficacy of the Ministry does flow as little I am sure ex opere operantis as ex opere operato it depends not upon the cant and tone or the wording of the Minister that doth officiate but upon the Institution and Promise of Christ himself And Mr. Crofton cannot be our adversary in this Pag. 7. line 1 3. for he saith I hope Protestants make not the intention or intrinsecal power of the Administrator the formality and so the efficacy of the administration which is enough to cut the throat of his Argument for it follows from hence by an undeniable consequence that the efficacy of the Ministry does not depend upon personal Abilities And if another concession of his at the end of the same Page be well considered viz that the Minister must not vary any thing in the matter and substance of appointed worship it will make much for the credit of stated Forms in the several parts of our Ministration as being out of all question far less subject to the danger of varying from the matter and substance of appointed worship then the modification of it especially by the extemporary exerting of personal abilities So that upon the matter Mr. Crofton is still condemned of himself and till some better evidence be brought to the contrary I must remain as formerly in this opinion that Pulpit Conceptions are but Popular Deceptions And to the Treatise that bears that Title I refer the Reader for a fuller proof thereof In the mean while I shall offer Mr. Crofton and his party a proof that they are bound to submit to the use of a prescribed Liturgy that they may be at peace with their Governours and their own Consciences by keeping the unity of the Spirit in the bond of peace with the Church of God To do whatsoever is morally possible for Uniformity and peace sake is your duty But to submit to the use of a prescribed Liturgy is morally possible Therefore to submit to the use of a prescribed Liturgy is your duty The Major is proved by Apostolical injunction if it be possible and as much as in you lieth live peaceably with all men Rom. 12.18 The Minor is proved thus That which is not sinful and is within our natural power is morally possible But to submit to a prescribed Liturgy is not sinful and is within our natural power Therefore to submit to a prescribed Liturgy is morally possible The Major of this Argument what is not sinful and is within our natural power is morally possible cannot reasonably be denyed The Minor as to the last branch of it to submit to a prescribed Liturgy is within our natural power this is evident of it self The first branch to submit to a prescribed Liturgy is not sinful is proved thus What is forbidden by no Law is not sinful But to submit to a prescribed Liturgy is forbidden by no Law Therefore to submit to a prescribed Liturgy is not sinful The Major is proved by the definition of sin sin is the transgression of the Law 1 Joh. 3.4 The Minor is justified upon this account 1. As to the Form of Words that is not forbidden by any Law of God for the Apostle saith Hold fast the Form of sound words 2 Tim. 1.13 and I beseech you brethren by the name of our Lord Jesus Christ that ye all speak THE SAME THING 1 Cor. 1.10 That ye may with ONE MIND and ONE MOUTH glorifie God Rom. 15.6 2. As to our submission to the use of such prescribed Forms that is no where forbidden neither but on the contrary it is commanded Heb. 13 17. Obey them that have the rule over you and submit your selves and we should remember that to obey is better then Sacrifice 1 Sam. 15. Upon these grounds I conclude against Mr. Croftons Position that a Minister of the Gospel may without sin receive a Liturgy generally and exclusively imposed for the Celebration of Gods Solemn Publick Worship And the receiving such a Liturgy Mr. Croft pag. 2. upon the Authority of our Superiours with all submission and obedience does not resolve the Administrator into the Dilemma of obeying God or man as Mr. Crofton pretends for God and man stand not here in opposition but subordination and he that does not obey both does obey neither Mr Crofton's CREED Concerning Communion with Gods Church Jerubbaal justified p. 12. c. commended to the observation of Gods people and consideration of Gods Ministers as those which few sober men will deny to be true and being well understood would readily direct a godly mans course in the hour of temptation 1. THe Church Catholick visible distributed through necessity and good order to particular Assemblies must sanctifie the Lords day by an holy Convocation 2. The Congregation of particular Christians convened in full and open joynt-Assemblies to celebrate Gods solemn worship is the formality of an holy Convocation 3. The worship celebrated in the holy Convocation for the matter and essential form by which it substantially existeth must he determined by the Lord and by him alone 4. All worship of mens invention superadded to Gods appointment must be avoided abandoned by every of Gods people but Gods worship substantially existing with the same must not be disowned or declined 5. Gods worship celebrated by and among men must be ministred and exist in and by an humane mode and dress suitable to and so fit to edifie such a Creature and society 6. The humane mode and dress words and phrases by which Gods worship must exist
our Faith but to intimate also that we esteem that profession venerable * Jam. 2.7 We bow at the Name of Jesus to assert his Deity and that he is to be adored as Mediator in his Humane Nature wherein he doth accomplish the work of our Redemption and so effectually becomes a Saviour We kneel at the Sacrament that the Ceremony may be a memento to us of Christs real presence in those dreadful Mysteries and put us in mind to invoke his blessing and assistance in the action Wherein the Crosse in Baptisin doth edifie I need not tell you you are told as often as it is used what it signifies it is a token that we should not be asham'd to confess the faith of Christ crucified * See S. Mark 8.34 with 38. How the Surplice the fine linen serves unto edification you may learn of the Psalmist whose Prayer as well as insinuation it is Psal 132.9 16. that the Priests be clothed with righteousnesse and salvation that the Saints may shout for joy And does not the Ring in Marriage edifie doth it not give a lesson to the married Couple It doth teach them that the love and fidelity plighted to one another should be inviolable and endlesse That very order of reading the second Service in the Chancel at the Altar or Lords Table where it is used does signifie something to our edification for you must know that part of the Solemn Service does belong to the Communion which the piety of antient times frequented at least every Lords day now this practice if it cannot shame us out of our neglect and carelessness yet it will put us in mind that it is our duty to draw nigh unto God in that sacred Ordinance and it may heat us into some holy and passionate breathings after it which is a spiritual kind of communion In short let the Solemnity wherein the Ark is setled amongst us be well and duly considered and there is not a circumstance but hath something of decency in it and a tendency to the use of edifying according to the Rule of the Apostle 4. And for the glory of God which is the prime and fundamental Rule of all every thing hath a tendency to that and if I could conceive how any one Ceremony in use amongst us does tend to Gods dishonour with the leave of Authority my own hand should be the first upon it to pluck it off the Ark. But indeed there is not a Church in all the world that hath those glorious advantages that this Church of England hath where there is such a beauty of holinesse where there are such decencies of external splendor to set off the efficacy of her essential purity And when I speak of external splendor in the service of God do not take offence at it for the Aâ—k under the Old Testament did put off her Wilderness habit her old Tabernacle with the Curtains of Goats-skins when it came to be setled in a state of peace and prosperity in Jerusalem and so should the Church of God do under the Gospel Rev. 12.6 She is indeed resembled to a woman fled into the Wilderness in the times of persecution but afterwards when Constantine the Emperour became a Christian and a nursing Father to the Church then we find her decked and trim'd up as a Bride adorned for her husband Revel 21.2 The Kings daughter is all glorious within and her clothing is of wrought gold this is a Prophesie of Christs Spouse his Church under the New Testament Psal 45.13 c. She shall be brought unto the King in rayment of needle-work and the Virgins that be her companions shall bear her company with joy and gladness shall they be brought and shall enter into the Kings palace and this leads me from the first part or ingredient of our Peace offering for the Arks happy settlement our dutiful submission to it to the Second 2. Our joyful gratulation for it And now I must call upon you as the Psalmist doth O go your way into his gates with thanksgiving and into his courts with praise Take the Psalm bring hither the Tabret the merry Harp with the Lute blow up the Trumpet as in the new moon When the Ark of God was solemnly setled the people of God had their joyful gratulations for they cried out Psal 132.8 9. Arise O Lord into thy rest thou and the Ark of thy strength Let thy Priests be * In their Priestly habits clothed with righteousnesse and let thy Saints shout for joy and shall not the Saints under the Gospel rejoyce as much at the setling of the Christian Ark Rev. 19.6 7 8. St John informs us of a Revelation he had to this purpose I heard as it were the voice of a great multitude and as the voice of many waters and as the voice of mighty thundrings saying Allelujah for the Lord God omnipotent reigneth Let us be glad and rejoyce and give honour to him for the marriage of the Lamb is come and his wife hath made her self ready And to her was granted that she should be arrayed in fine linen clean and white for the fine linen is the righteousnesse of the Saints so we render it but very improperly as the learned have observed it signifies rather the Ordinances of the Sanctuary the habits of the Pâ—iests under the Law and by way of allusion it is an intimation of the priviledges of the Church See Dr. Ham. Annot. on Rev. 19. and the decent solemnities of Gods publick worship and service under the Reign of Constantine And if they did so thunder out their gratulations then for such a happy settlement why should not all good Christians do the like now If you have not motives enough without you have you not enough within you 1. Where is your love to the Ark of God do not all the friends of the Bridegroom and Bride put on their wedding garments and rejoyce to attend the solemnity of their espousals the Spouse of Christ is now put into her wedding dress amongst us if we have any love to Bride or Bridegroom we cannot chuse but rejoyce and put on our festival robes the garments of praise at least festival affections I will lift up my hands to thy testimonies kept in the holy Ark which I have loved love will make a man lift up his â—ands to blesse God and himself too God for the settlement and himself for the enjoyment But 2. If thou hast no love to the Ark hast thou no interest in it interest will begeâ— love and kindle joy we see â—his in all relations in the parts of the body in reference to their fellow membeâ—s if one member be honoured all the members rejoyce with it we see it in the woman in reference to her money rejoyce with me for I have found my groat which was lost in the Father in reference to his Son it was meet we should make merry and be glad for this my
taught even our godly people what credit and obedience is due to their Teachers and Spiritual Guides the Churches of England shall never have peace or any good or establish'd Order I say again we are broken for want of the knowledg of this truth and till this be known we shall never be well bound up and healed Thus far Mr. Baxter And as many as walk according to this rule Gal. 6.16 peace be on them and mercy and upon the Israel of God Amen Mr Crofton's Position Examined AND An Imposed Liturgy Justified THat 't is pride and an over-weaning Conceit of our own worth which makes men Non-Conformists I shall now give you a pregnant evidence out of the Pamphlet mention'd in the Title-page In a Postscript to that Pamphlet the Authour tells us of a Paper taken out of Mr. Crofton's pocket containing his high way thoughts which he committed to paper to communicate to a Non-Conformist Having procured a Copy thereof as he pretends with some difficulty he sends it to a friend with his leave to make it publick and thereby as he saith to capacitate our Conforming Clergy to resolve if they can one of the great scruples which he saith barreth Mr Crofton's Conformity and Ministration by a Liturgy The Position he lays down is this That A Minister of the Gospel cannot without sin receive a Liturgy generally and exclusively imposed But whaâ— is it the man contends for That an Order and regular Method of praying page 1. reading the Scriptures and administration of other parts of Worship in convenient time and order successively each after other in their proper place this he confesseth to have been used in all Churches of Jews and Christians and This he saith is dictated by all Rules of Order and Prudence necessary to humane Society so specified as to constitute an holy Convocation A Rubrick or Direction he acknowledgeth too as the genuine product of Ecclesiastical Politie and the Forma informans of that Uniformity in publick Order which is maintain'd without Unity of Words and Forms Terms and Expressions as the ornament and konour of any particular and circumscribed Church Such a Liturgy as this â—e allows of that is The Directory But stated Forms for the celebration of Solemn Publick Worship and the several parts thereof composed page 2. digested and for the very words terms and expressions thereof determined and prescribed by some others then the Parson or Minister who standeth to minister Gods Ordinances between God and his Church such an imposed Liturgy he cannot submit unto So that here we have a meer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 6.4 2 Tim. 2.14 a strife about words terms and expressions say the Apostle what he will to the contrary And of what extraction is this quarrel then From whence come wars and strivings amongst you come they not from hence even from the lusts that war in your members The Apostle takes it for granted and the Wise man is positive in it Onely by pride cometh contention And it is so certain in this individuation of it That our Pick-pocket or pretended Mr. Crofton page 3. hath not artifice enough to dissemble it For he saith It cannot be denied to be a most base and slavish servility to prostitute the Office to which we are apted but not without humility and ordained by the Lord Jesus Christ unto the pleasure and prescriptions of men though the best for quality and authority But not so passionate good Mr. Crofton you may please to be so humble as to condescend to such an imposition for peace and order sake and that I prove by this Argument What I may lawfully be determin'd to by my own private judgment that I may lawfully be determin'd to by the judgment of my Superiours But to stated Forms for the celebration of Gods solemn publick worship composed and for the very words terms and expressions digested into method I may lawfully be determined by my own private judgment Therefore To stated Forms for the celebration of Gods solemn publick worship composed and for the very words terms and expressions digested into method I may lawfully be determined by the judgment of my Superiours In this Argument the Minor or Assumption cannot be denyed 't is that Mr. Crofton contends for for I hope he doth not exclude his judgment when he pleads for the liberty of his own Invention to Compose and Modifie his Forms of publick worship The Major is proved thus That which I may lawfully be determined to by a weaker judgment to that I may lawfully be determined by a judgment that is stronger But to stated Forms c. I may lawfully be determined by a weaker judgment viz. my own therefore to stated Forms c. I may lawfully be determined by a judgment that is stronger viz. that of my Superiours To deny the Major in this Argument were to make himself ridiculous and in effect to affirm that a man may see more clearly by a dim light then by a brighter And to deny the Minor were to arrogate to himself a better judgment then that of his Superiours which cannot be done without intolerable pride and presumption contrary to the express order of the Apostle Phil. 2.3 Let nothing be done through strif or vain-glory but in lowliness of mind let each esteem other better then themselves That ye may walk worthy of the vocation wherewith ye are called with all lowliness and meekness endeavouring to keep the unity of the Spirit in the bond of peace Eph 4.1 2 3. But to lay the Axe to the very root of this Ratiocination he saith the Ministerial Modification of publick worship by personal abilities Pag. 4 5. is the formal act of the Ministerial Office but to resign this formal act up to a Ministry-destroying-imposition is sinful But I deny the Modification of worship by personal abilities to be the Formal act of the Ministerial Office The Formal act of the Ministerial Office is to Minister the Modification as well by personal Abilities as by publick Authority is extrinsecal and circumstantial to it To make the Modification of the Act to be the Formal act it self is to make the Apparel the Man which is very absur'd except it be in a man of clouts and truly Mr. Crofton's Argument is no better Object But the Imposition and Prescription in Prayer and Sacraments is applicable to preaching Sol. To which I answer 1. That certainly a Sermon is never the worse for being well digested And 2. if it be seen and allowed by Authority I know no harm in it And 3. if it were not an endless work this course would secure the peace and solid edification of the Church the better And 4. when the Presbyterians Preach other mens printed Sermons as some of them are frequently observed to do this is supposed to be no prejudice to the interest of those souls that hear them But the truth is there is a vast difference betwixt Prayer and
and be minstred in and to the Church is not determined by the Lord but wholly left to the wisdom and faithfulness of them who minister the same 7. The humane Ministerial modification of Gods Ordinances in and to the Church is the formal act of the Ministerial Office to be fulfilled and performed by the Ministerial gifts the personal abilities of every individual Minister who is gifted of God and ordained by the Church for that purpose This Article is confuted in the Answer to the Position above mentioned 8. The ministerial mode and order of Gods worship being wholly humane determined by mens wisdom and faithfulness it is and cannot but be subject to much and great corruption in defect and disorder rudeness and irreverence in expressions Here it cannot be denyed but the sudden and extemporary mode is much more subject to these Corruptions in defect and disorder rudeness and irreverence than the solemn and maturely stated Forms 9. The guilt of all defect and disorder in the humane ministerial mode of Gods worship is immediately properly and directly personal charged on the Minister and on him alone not on the Church or any the members thereof 10. All defects disorders rude and impertinent expressions in the humane ministerial mode of Gods worship are corruptions circumstantial and extrinsecal in and by which Gods worship may substantially exist in matter and essentià l form capable of operation to its appointed end 11. Defects disorders and corruptions in the ministerial mode of Gods Ordinances fixed continued and reiterated are more sinful and offensive to God and his people then those which are present and transient but both these are sins of one and the same nature and quality and of equal influence on Gods worship ministred by the same But the extemporary and transient modes of single persons are more subject to these corruptions and disorders as was said above 12. No defects or disorders in the humane ministerial mode whether fixed and reiterated in and by imposed and prescribed forms or expressed in and by present transient conceived forms in and by which Gods worship doth substantially exist for matter and form in and to his Church will warrant any Christians secession voluntary withdrawing from the holy Convocation or non-communion in Gods worship so ministred For 1. these notwithstanding Gods worship doth truly fully formally exist capable of operation to its appointed end 2. This sin is purely personal chargeable on the Minister who standeth charged with the office of ministerial modification of Gods worship in and to the Church the people or particular members of the Church may and must pass on this as other personal acts a judgement of charity which doth direct them to grieve for the sin existent to complain of it and as they have opportunity to admonish the sinner though the Sons of Eli of it and seek the correction and removal of the same but they have not of it any judicium publicum judgment of Office charged on them by the specialty of duty and armed with a just moral power of correction so as that the same should be the neglect of this publick duty become their sin and leave its guilt on their souls That Gods worship doth formally exist in every mode of ministration every Christian and member of the Church must judge and see for by this corruption the holy Convocation ceaseth and they worship not God I suppose the Authors meaning is this as to this corruption the holy Convocation ceaseth and they worship not God by it but the mode it self is personally charged on the Minister the defect and disorder is an accident resulting from the sloth negligence ignorance weakness and unfaithfulness of the Minister and an adjunct separable from Gods worship existent by the same Sir I pray you take good notice of this that the private Christian and particular members of the Church have no publick judgment of office concerning the Ministerial mode of Gods worship for Sir it is a notion of much weight and use in this Case and it appeareth plainly true if the modifying of Gods worship be as it cannot be dâ—nyed to be the personal act of an Officer appointed to that end We say this belongs peculiarly to the Governours of the Church to order Moreover Sir if the people have a publick judgment of the ministerial mode of Gods worship we are under a necessity of having what we so much complain against and cast off viz a fixed Liturgy for the mode of Prayer Preaching Ministration of Sacraments which must then be known to the people and judged by them free from all defect and disorder before the people can attend Gods worship in that Ministration It must be confessed impossible for a single Minister constantly to communicate to every particular member of his Congregation the mode into which he hath by his personal abilities and ministerial Gifts cast the word Prayer and Sacraments No serious sober Christian can think the people to be guilty of those rude methods indigested raw expressions tautologies soloecismes and disorders which a Minister may utter in his preaching and praying yet this is inevitable if the people have a publick judgment by special office of the ministerial mode of Gods worship It is indeed true the defective disordered mode of worship which is fixed stated and so from time to time reiterated is more obvious and offensive then what is transient and so by the judgment of charity more burdensom to the people the grief of it being continued and renewed but it is the judgment of office armed with power to correct that derâ—veth the guilt of the one or of the other This is the sum of what Mr. Crofton believes concerning Church-communion And whether the Church of God be not more secure in her Freedom from corruptions and disorders by fixed stâ—ted Forms then by such as are indigested transient and exâ—emporary I appeal to the Reason and Common Sence of all the World And there 's AN END