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 thâ—n 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 〈◊〉 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 be 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 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 thâ—n 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 iâ— 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 unfaâ—thfulness 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 deriveth 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 stated Forms then by such as are indigested transient and extemporary I appeal to the Reason and Common Sence of all the World And there 's AN END
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 Priests 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 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 Bridegreom 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 beget love and kindle joy we see this in all relations in the parts of the body in reference to their fellow members 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 son was dead and he is alive again he was lost but is found Hast thou any interest in the Ark that interest will kindle joy at the prosperity of it The children of Zion will be joyful in their King if he be their King and in the decent setttlement of his solemn worship But 3. If thou hast no interest in the Ark hast thou no need of it they that go down to the sea in ships and are tossed which storms and tempests and are in jeopardy and within an inch of death every moment their needs teach them to value the securities of the haven and to bless God for their arrival at it Hast thou no need of the Oracle upon this Ark hast thou no doubts to be resolved no fears to be removed no jealousies to be calmed hast thou no darknesse neither upon thy minde nor upon thy heart hast thou no need of light to clear up thy knowledge or thy comfort that light must shine forth for thy satisfaction out of the Oracle hast thou no sin no guiltiness about thee dost thou not want expiation and pardon that must come if it comes regularly if it comes at all it must come from the Mercy seat of the Ark art thou not weak and feeble hast thou no sense of thy infirmities dost thou not want strength strength for protection and assistance this must be brought to thee upon the wings of the Cherubims that attend the Ark God must send thee help from his holy place and strengthen thee out of Zion And then 4. The advantage thou receivest from the Ark will engage thee to congratulate its solemn settlement It is the Ministry of the Ark that doth abolish sin and tread Satan under thy feet and make thee wise unto salvation oh that men would therefore praise the Lord for his goodness Psa 108.21 22. and declare the wonders that he doth for the children of men let us not be like the beasts in Noah's Ark unsensible of the Sanctuary that did preserve them let such as love the Lords salvation and the seâ—tlement of the Ark that brings it say always The Lord be praised These are the oblations that we should make the burnt sacrifices and peace-offerings which we should offer before the Lord. But if this be our duty what meaneth then this bleating of the Sheep in mine ears 1 Sam. 15.14 and the lowing of the Oxen which I hear In Rama there is a voice heard lamentation and weeping Mat. 2.18 and great mourning Some passionate people there are whose zeal is too hot for their knowledge that weep for the Ark and will not be comforted as if it were not well setled and instead of joyning with us in our gratulations in our peace-offering they are ready to put the whole Kingdom into a new flame and if they had opportunity would make all the dutiful Sons of the Church a burnt sacrifice to their Fury Why what is the matter they love the train and throng well enough but not the dance they would have the Ark but not the Hierarchy the Mercy seat but not the Rod unless it be in their own hands they would have the Oracle but not the Musick and the Ephod the Covenant they would have too but with such new Articles of their own addition as would destroy that whole solemnity and glory of Divine Service If the Ark may not be allowed to be hurried along in their new Cart and set up in their Consistory they had as liff it were still in the Camp of the Philistims The glory is departed they will cry out if it shines not to give countenance to their designs and lustre to their reputations They had rather it should wear the rough badgers skins the course habit of the wilderness than be inthron'd in a Tabernacle of Davids setting up though he hath the allowance and approbation of Almighty God for it but will that Hierarchy overthrow the Ark now that did then attend it by divine appointment will those decent Ceremonies and Solemnities disgrace it now that were thought then to adorn it Or did the Ark do better service to mens souls or to this Kingdom when it was lately hurried upon their new Cart then formerly it had done when it moved regularly upon the old Priests shoulders if you will but with an impartial eye reflect upon the horrour of fire and sword the desolations of spoil and rapine the expence of blood and treasure that hath been of late amongst us and weigh well upon what account these confusions raged for so many years together I shall refer the determination of this Question wholly to your selves But it will be objected to me Objection You tell us of pomp and ceremony of splendour and solemnity in Gods Service and we look upon all such
perfect be thus minded Phil. 3.15 that is as it follows in the next verse Let us walk by the same rule let us mind the same thing And I must add to take away an objection that may arise from the words intervening it may be very justly expected that we should be so perfect as is there required for though some novices in the Faith who were then but newly crept out of the darkness of Heathenism or the shades of the Jewish observances though these I say might then expect some further Revelation to inlighten them more clearly in that which by reason of their ignorance or prejudice they were not for the present satisfied in yet we are to expeâ—â— no such matter we have already attain'd to the utmost we can expect of immediate Revelation a Gal. 2.8 9. Jud. ep 3. and it is our duty Divine Revelation and Command hath made it so in all doubtful matters to res ign our judgments up to the conduct of such Guides †Heb. 13 7 17. as God hath set over us and for the truth of this Position I appeal to the declared doctrine of Mr. Baxter for thus he saith * In his Unsavoury Volumn against Mr. Crandon or his Noâ—egay presented to Mr. Joseph Caryll page 83. ante finem Let me be bold to tell my opinion to my Brethren of the Ministry that though I deny them to have either credit or Authority against the known Word of God yet so great is their credit and Authority even as Teachers and Guides of the Church in Causes agreeable to the Word and in Causes to the people doubtful and unknown and in Causes left by the Word to their determination the Word determining them but generally that I think the ignorance of this truth hath been the main cause of our sad Confusions and Schisms in England and that the Ministers have been guilty of it partly by an â—ver-modest concealing their Authority and partly by an indiscreet opposition to the Papists errour of the Authority of the Church and I think that till we have better 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 â—p and healed Thus far Mr. Baxter And as many as walk according to this rule Gal. 6.16 peace be on theâ— 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 their 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 honour of any particular and circumscribed Church Such a Liturgy as this he 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 thâ—n 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