〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Peace-offering An earnest and passionate Intreaty for PEACE VNITY OBEDIENCE WHEREIN An Impartial View is taken of the Chief Controversies among us as to Doctrine Government Liturgy and Ceremonies And it is cleared That the Differences are not so wide as by the Heats of men they seem to be Nor Any thing required but what may lawfully be submitted to by men of Humble and Peaceable that is Christian Spirits Designed Especially To perswade to a lawful Conformity a just and necessary Obedience to the Laws established for PEACE yea for CONSCIENCE sake By JOHN STILEMAN M. A. Minister of the Gospel and VICAR of TUNBRIDGE in KENT Chrysost Hom. 31. in Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Contra Rationem Nemo Sobrius Contra Scripturas Nemo Christianus Contra Ecclesiam Nemo Pacificus Senserit And as many as walk according to this Rule Peace be on them and Mercy and upon the Israel of God Gal. 6.16 LONDON Printed for Thomas Pierrepont at the Sun in St. Pauls Church-yard 1662. ILLVSTRISSIMO DOMINO Stemmatis Nobilitate nec non Primariae Eruditionis Eximiae Virtutis Egregiae Pietatis nominibus verè Honoratissimo ROBERTO Comiti Leicestriae Vice Comiti Lisle Baroni Sidney de Penshurst Serenissimae Regiae Majestati à Secretioribus Consiliis S. P. VEreor Illustrissime Comes ne insolentis audaciae crimine quod apud Dignitatem vestram deprecari expediret maximè meritò intentarer qui chartulas has tanto tamque splendido Nomini inscribere non subtimebam Non enim tantum mihi ausim tribuere ut quod in publicum emittere tenuitas mea praesumserit vestris manibus dignum censerem Sed spes est neminem mihi vitio versurum fore si Quem omnes summo prosequuntur honore ipse Colerem suspicerem admirarer Quin singularis illa Benevolentia qua obscurum me nulliusque nominis dignata est prosequi Celebritas vestra Quem Docti Mecaenatem Ecclesiae Patronum Ecclesiarum Ministri Fautorem dicunt verè dicunt Gratitudinis hoc Observantiaeque specimen efflagitat Liceat itaque rogo Primitium hoc quale quale sit Strophiolum vestro Nomini porrigere quale se angusta nostra inculta exhibere possunt viridaria parùm fateor amaenum piis tamen candidisque lectoribus spero haud insalubre Vidimus heu vidimus Angliam bellorum incendiis conflagrantem ardentes Provincias prostrata exanguia virorum civitatum cadavera in Optimates in Regem insurgentes de plebe infimos Ecclesiam omnibus calamitatum procell is objectam male-feriatorum pedibus miserè conculcatam Illius vero Dei Opt. Max. qui per tot annos exulantem Regem in solium reduxit qui Optimates Honoribus Episcopos Cathedris Pastores Ecclesiis restituit ejus inquam auspiciis jam tandem respiravit Respublica revixit Ecclesia Antiquae jam rursus vigent leges Quae certè bona si nostra nôrimus omnium animos laetitiâ omnium ora summis Divinae Benignitatis laudibus explerent omnesque ad Promovendam hanc conservandamque Ecclesiae Pacem tam divinitùs datam excitarent At vero quis crederet plurimorum mentibus etiam adhuc inhaerent penitus imo vigent discordiarum semina Hic in Leges Regem Regimen Ritus Ecclesiasticos Publicasque Formulas petulantiùs invehiturâ— Ille teneris animis scrupulos injiciens inanibus terriculamentis infirmos perturbat Hinc Leges iniquitatis insimulantur illinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tyrannidis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sugillantur istinc reductis antiquis innocuis Ritibus Liturgiâ Religio quasi tota jam corrueret inundantis iterum Romanae Superstitionis metus esset defletur Hi nolunt Illimetuunt eâdem cum caeteris fidelibus viâ incedere legibusque circa res Ecclesiae se submittere Quis talia fando Temperet â lachrymis Summus ille Pater luminum Deus pacis qui dedit Ecclesiae unicum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui proposuit nobis unicam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 14. qui praeparavit nobis unam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jud. 3. sicut promisit sic impertiat omnibus Corunum Jer. 32.39 viam unam illuminet omnium mentes Divina veritate edoceat omnes Fraternam charitatem ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 4 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 studiis sincerae pietatis sedulò omnes incumbamus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adolescamus in eum â—ui est Caput Christus Quod ut fiat has laborum nostrorum Primitias Ecclesiae offerre dicare visum est quò scrupulis qui tot adhuc malè habent ex animis fidelium evulsis Dubitationibus Praescissis iniquis suspicionibus amotis Christiani inter nos omnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Legibus Ritibus Formulis Constitutionibus Ecclesiae conformes ejusdem Paci Gloriae splendori consulere inducantur Si quod absit tanta de spe decidamus hoc tamen nobis erit solatio fecimus quod potuimus in magnis vel voluisse sat est Etiam paucillum similae acceptum est Deo Levit. 5.7 11. ubi Pecudes Turtures non sunt in manibus Qua spe fretus sub Divinae Benedictionis auspiciis vestraeque Celebritatis umbrâ Clientelâ scripta haec qualiacunque sint confidentiùs ausim evulgare Vestro Nomini in aeternum observantiae Monimentum inscribere ista dedicare siliceat Dignitatis vestrae Humillimo Cultori Clientum infimo JOANNI STILEMAN Dat. Pridie Idus Maii. Anno Aerae Redemptionis M.DC.LXII TO THE Pious Judicious and Candid READER IT was an ancient observation (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gregor Presbyt in vitâ Nazian that the wickedness of Christians brought in Persecutors upon the Church and raised up Julian against Christianity What was of old we have seen in our dayes and lamentable experience hath made it manifest to any observer The Church of England did deservedly challenge as her due the title of the Best Reformed Church in the world Reformed by the Best Authority in the most Regular way according to the Best pattern and nearest to the Apostolical Canon standing as a City upon an hill and shewing to the world more holy Bishops eminently learned Divines Faithful Dispensers of the Sacred Mysteries and some even of the enemies of her Discipline being judges more of the Truth of Religion and real Power of Godliness than any Church of Europe besides not excepting even those who pretended to the most righteous Government and Purest Discipline God had here planted his Vineyard built a Tower fenced it with the Mound of Peace given to her a Defender of the Faith such a King as the world could not afford such another Under which blessings she prospered and flourished to the wonder and envy of all round about us But Prosperity is often we know abused to Sensuality In Peace and Plenty men grow wanton and when the
Orthodox Presbyters said a Reverend Bishop of our Church are by an insuperable necessity forced to ordain other Presbyters that the Church fail not the Church and Ministry being but res unius aetatis and in one Age gone if no Succession of Ministers be provided and if Presbyters ordain not there are no other to do it in this case I should not dare to pronounce such Ordinations void Upon this account the Bishops had reason not to require of them a Re-ordination because they denied not the validity of their Ministry nor would be so unchristian as to unchurch those that gave it an invincible necessity putting them upon this or none Sect. 79 But the case with us is of another nature and a different consideration It is now not concerning the admission of strangers into our Churches who regularly could have no other but a Presbyterial Ordination in their own from whence they came and to whom we are to give the right hand of fellowship notwithstanding this difference in an external Order but concerning the members and subjects of our own who by the standing Laws of this Church and State were bound to receive and legally could receive only that Ordination which could not be conferred without the hands of a Bishop and which they might have had had they not first by a popular fury thrown out the Bishops So that though the Ordination received from Presbyters as to the Ministry it self may be yielded valid yet here as to the manner and entring into it it will be in every Episcopal judgment and considering the Laws establishing Episcopacy here never yet repelaed I see not how it can be otherwise accounted Schismatical The former Bishops would not require Re-ordination of those who came from other Churches which were Presbyterial because they denied not their Evangelical Ministry as to the substance of it that they might not seem to condemn those Churches as no true Churches of Christ Yet instances may be given of some that were of this Church whose Ordination would not be allowed which they had taken abroad from a Forraign Presbytery which they might have had but refused from the Bishops at home And upon the same reason now of their own members they also require a Re-ordination that they may not condemn themselves as Antichristian nor justifie the popular fury that cast them out nor countenance a Schism in our own Church Sect. 80 4. But the main of our enquiry must be not how justly or rationally they may require it but how far those who are concerned may submit to it being required The reason of exacting it and the prudential consideration of it our Governours who require it I presume are able to give though it concerns not us to be curiously inquisitive into the reasons of their commands as was before acknowledged It concerns us only to satisfie our souls in this whether we may obey or no whether should those whom it concerns lie under a guilt of sin should they submit to a Re-ordination by Episcopal hands I am fully convinced they should not For whatsoever may be the judgements of men and the practice of some Churches at some time yet sure I am 1. Sect. 81 We find not in the whole Scriptures any thing expressly forbidding it or that I know tending thereunto There is much stress laid upon One Baptism but no such thing upon One Ordination It is then such as cannot be condemned as Contra Fidem 2. Sect. 82 Nor is it Contra Bonos Mores I know not which way it can be charged to do any thing to the hinderance of a sober just or godly life Men may be as ardent in their affections as devout in their worship as conscientious in their obedience to God as loyal to their King as humble sober meek just charitable to their Neighbours as they are or may be without it Yea in some cases it furthers and helps forward these duties for before some conscientions men did doubt of the Mission of their Ministers how justly I dispute not but they did so and were under a temptation to reject their message Now they acknowledge them indeed sent and legally established and Commissioned and their words now have authority and their Message received as of Embassadors of Christ How much this conduceth to perswade men to obey the Gospel which they preach I need not use many words to prove The experience of Thousands will attest and evidence it And that it hinders not yea promotes obedience to Rulers is clear for the very submission to it is an act of obedience to their Laws So that this Re-ordination being neither against Faith nor good Manners I see no reason but that according to that known (h) Quod neque contra fidem neque contra bonos more 's injungitur indifferentèr est habendum pro corum inter quos vivitur socîetate tenendis est Aug ad Jan. Ep. 118. rule of St. Austin it is to be held and reputed indifferent and to be kept and observed for their sake and communion among whom we live 3. We may well distinguish between what is necessary ad essentiam ministerij and what is necessary ad exercitium pro Hic Nunc. A man may have all things conferred which pertain to the essence or substance of Ministery and yet there may be an use yea an accidental and occasional necessity of something else to enable him to exercise his Ministery at such a time and in such a place Or which comes all to one as (x) Humph. of Re-ord Sect. 2. p. 16. one distinguisheth between what is required to the setting apart a man to the office of a Minister in the sight of God and what is requisite to make him received as such among men and give him full authority and repute to execute his Ministery in the Place or Church where he is or shall be called So that even those who judge their former Ministery valid in fore Dei and may not therefore renounce it as null nor indeed is that required yet may see as a necessity from the Pleasure of their Governours so a lawfulness in the thing viz. To be ordained again Not to make them simply Ministers or Presbyters anew but to make them Presbyters for as our Church useth the word which is equivalent Priests of the Church of England i. e. that they may have authority to use and exercise their Ministery and be received as such in This Church of England and particularly in those places where they shall be called to minister For thus saith the Bishop in the Ordaining him (i) Form of Order Priests Take thou authority to preach the Word and Minister the Sacraments in the Congregation where thou shalt be appointed Whereby there is not only a Ministery conferred but an authority to exercise that Ministery in the English Church and a freedom a legal and regular liberty to use it in the place to which he is called And what sin or
in convenience there may be in this I cannot imagine 4. Sect. 84 Yea we shall find some foot-steps of such a thing as a repeated Ordination and a New Imposition of Hands in the Scripture practice too which will prove it lawful and in some cases convenient as when a man is sent to a new place and in a new particular Mission though he were in the Ministery before It is not only my notion but having communicated my thoughts I have met with divers of the same judgement in this and have since seen this Argument gathered up together in its full force by (k) Humph. of Re-ord Sect. 1. p. 6. Sect. 4. p. 30. Master Humphreyes It is evident That St. Paul was made a Minister and an Apostle by Christ himself who saith (l) Act. 26.16 17 18. I have appeared to thee for this purpose to make thee a Minister And now I send thee to the Gentiles to open their eyes Here he was made a Minister and had the office of Apostleship conferred upon him This he stands upon (m) Gal. 1.1 Neither of man nor by man but by Jesus Christ This he pleads as his undoubted call when ever he is called in question He is now then estated and invested in this office and function Yet we may well conjecture and some think it cannot well be denied that Paul was confirmed in this Ministery by the imposition of the hands of Ananias (n) Acts 9.17 18 20. with Acts 22.14 15 16. who put his hands on him and he then was filled with the Holy Ghost was baptized and then went and preached But clearly after this we find him again (o) Acts 13.3 Separated to the work of the Gospel by Prayer and laying on of hands With him take his Companion Barnabas it is clear He was (p) Act. 11.22 sent forth before by the Church at Jerusalem and it is not probable that He so famous a Minister should be in such a work without Ordination yet He also with Paul in the forenamed place hath a New Ordination Separate me Barnabas and Saul said the Holy Ghost to the work whereunto I have called them And they did so (q) Acts 13.1 2 3. When they i.e. Niger and Lucius had fasted and prayed they laid their hands on them and sent them away They were called now to go upon a special Mission to preach the Gospel at Seleucia Cyprus Salamis Paphos c. and are sent out by a New Ordination And the same reason shall justifie persons that submit to a Re-ordination now which may be given of the Imposition of hands upon those two who without controversie were in the Evangelical Ministery and their office before There was indeed the special command of the Holy Ghost true but the Holy Ghost commands nothing to be done but the thing it self hath its proper reason and end To give them the Ministerial or Apostolical office it could not be for that needed not they had it already But it was to send them out to a particular work to give them a just repute in the places to which they were sent to put a due valuation upon them that they might be received as the Ministers of God and Apostles of Christ And upon the same reason or the like thus far infallibly may any conscientious Christian submit to the required Re-ordination though he still stand upon his former Ministery as valid in foro Dei and all his former Ministerial acts by vertue thereof good and valid too yet as the case stands with us in England wherein the Laws suffer none to exercise their Ministery unless ordained or at least allowed and licensed by the Bishop and wherein many will not some perhaps out of conscience cannot suppose it their weakness hold him for a true lawful Minister otherwise at least not a Minister of the Church of England He may I say considering these cases submit without sin and for these reasons take this new Ordination That he may have both a full and free authority from the Laws to exercise his Ministery and that he may be received as an allowed Preacher a Minister legally sent as to the exercise of his function with freedom acception and success with those among whom he is placed Before I leave this instance 5. Sect. 85 What if I should adde this which I look not upon as an idle conceit but a rational conjecture of (r) Humph. of Reord Sect. 1. p. 7. the forenamed Author gathered from this new Imposition of hands on Paul and Barnabas That if a Minister have a call to a new place or a new special work though there be no necessity of it yet he lawfully may have a peculiar Ordination to that place and work so far that if the hands of a Bishop and other grave persons were laid on him afresh with fasting and prayers for Gods blessing on him in the same no man can rationally judge that in so doing either the Bishop or himself should be involved in any guilt of sin 6. Sect. 86 But as to our case Those who are called to the Evangelical Ministery so they are and so they judge themselves to be who have been ordained by the Presbytery are obliged for a (s) 1 Cor. 9 16. Necessity is laid upon them to preach the Gospel and to administer the Ordinances of Christ to that Congregation where they are placed leave and liberty they may have to do this if they will thus far submit to the Episcopal authority Now sure I am that Woe is unto them and they sin if they do it not where they may have leave and liberty but I am not sure they should sin if they should submit to this Episcopal Ordination superadded to their former that they may have liberty and authority to exercise that Ministery in this Church which they have received Nay very probably yea I think infallibly they should not sin in this but should sin certainly if they would rather lay down their Ministery and forsake their work and standing than submit to this Ordination required Now then whether it be fit to commit a certain sin such as laying down our work and the exercise of our Ministery upon the doubt or fear of but a supposed sin in taking a new Ordination which is in this case but a Confirming of us in our Ministery let any serious considering man judge 7. Sect. 87 Yea it seems not only a thing lawful that may be done but according to our present state if required a duty that must be done upon the account of that Obedience which the Gospel requires (t) Rom. 13.1 5. in every soul to the Higher Powers and this For conscience sake and to (v) 1 Pet. 2.13 14 15. every Ordinance or Politie among men for that I conceive is the genuine meaning of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Apostle Whether to the King as Supreme or to other Governours commissioned by him for the Lords sake
no less if I did any thing to satisfie conscience in these scruples than to shew that if His Majesty and our undoubted Governours under Him should not yet see reason to alter the establishment we are all bound to obey and conform and that notwithstanding any thing in these exceptions we lawfully may do so as far as in our places the Laws and Constitutions require that we should Sect. 2 And now what remains but that I passionately intreat for Peace and Obedience We have been divided and we have contended long enough O let the Peace of the Gospel be precious in our eyes and let us by this evidence that we indeed obey the Gospel of Peace The way to Peace is not to consider what our Rulers should do or how far they should yield to us but what we should do our selves if they mistake their errors in Government will not excuse the sin of our disobedience Let us do our parts and if we have not the wished for Peace the fault will not lie at our Doors yea let us do our parts and we shall have Peace Would we be conscientious in our obedience the Powers of Hell cannot be able to divide and ruine us The wounds of the Church have been too long open This is all that we can do to close them O let the tears of the Mother have some effect upon and draw some pity from the hearts of her children if we unite not she must expire Unity and Peace is the best fence to the Vineyard of God let us obtain and maintain this then shall neither the Wild Boare of the Forest be able to lay her waste nor the subtile Foxes within pluck off her grapes or destroy the Vine It is within reach we may have it if we will our selves and that only by our obedience and ready submission to the Publick establishment Never look for Peace in this nay not in any Church if the members may refuse to obey while ever they see any thing which they judge fit to be altered in the Government But though something there may deserve an alteration yet if it be not altered because those to whom that power belongs and they only are judges see it not convenient because the benefit of alteration possibly may not countervail the mischief of a change and lawful to be obeyed The Peace of the Church must oblige us to obedience Such is our case at present in reference to the established Episcopacy it is that only Government which our Laws acknowledge that which they oblige us to conform to and wherein it hath been cleared there is nothing but what a conscientious Christian may lawfully submit to O then for the Lord-sake for the Churches for Peace for Conscience sake let us obey Let me for a close of this Chapter and Argument but propound these four things to be seriously weighed and considered 1. Sect. 3 If the Episcopacy established be indeed so contrary to the Word of God and the Primitive pattern as is suggested and some pretend that it is altogether unlawful to submit to it or exercise our Ministery under it according to the Laws thereof it cannot be avoided but that we must charge the whole Ministery of England that continued in their publick stations and exercised their Ministery according to the publick Rules of this Church ever since the Reformation till these late confusions to have lived in manifest sin and to have been guilty of a sinful compliance with corrupt men against the interest of Jesus Christ And what an uncharitable and unchristian judgement would this be What! all those famous Champions some learned Writers by their Pen maintaining the Truth of the Protestant and Evangelical cause against the Romish adversary Many Holy Confessors Glorious Martyrs who were not afraid to lay down their lives at the Stake and by their Constancy shewed their Courage who for the Testimony of Jesus (a) Rev. 12 11. loved not their lives to the Death Some of these were Bishops themselves Others not only submitting to but acting in this Government All exercising their Ministery by vertue of their Call by these hands And yet it will be a strange Censure all guilty of manifest sin in their very Calling in those Actings Ministery and Preaching which yet God was pleased to honour with the glorious success of the happy conversion of so many souls to God Hath this been the sad fate of Poor England that among all the Reformed Churches she only hath never had till of late any Publick Ministery but such as have been guilty of manifest sin in their very Calling and whole exercise of their Ministery God forbid 2. Sect. 4 Upon the same ground if those principles be good it must follow also That all those Christians which attended on that Ministery and did communicate in the worship established howsoever otherwise they made it their care to serve God in righteousness and holiness all their dayes must be concluded to live in manifest sin even in their hearing and attending upon and communicating with this Ministery which was only exercised according to the Laws of this Government and that none were pure or worshipped God aright but such as drew off from our Church and separated themselves from our Communion And now whether in this we shall judge righteous judgement I shall appeal to all the sober spirits and godly-wise in the Land 3. Sect. 5 If upon the fore named causes men shall still account it unlawful and therefore refuse to conform to the Government and to obey the Laws established What a wide door must there needs be open to an unavoidable and perpetual Schism in this poor Church Our Governours judging that they are bound as indeed they are to preserve the honour of the establishment and the Laws in their vigour and too many thinking that they are bound when yet indeed they are not to oppose or withdraw or suffer rather than obey And what a bane this will infallibly be to Piety as well as Peace we need not search very deep to Devine too sad experience will too soon be a manifest conviction 4. Sect. 6 And what is not of the least or lowest consideration How many good and pious and tender Christians through this mistake will be unavoidably exposed to sufferings and miseries when they have sucked in and are possessed with these dividing principles it is no difficult matter to foresee when the Laws are not Bruta Fulmina but have an armed power to force obedience and to punish the disobedient And howsoever therefore some may resolve willingly so to suffer and may triumph and rejoice in their sufferings yet He that would have real ground of joy had need first look well to the cause of those sufferings (b) 1 Pet. 4.14 16. If indeed ye suffer for Righteousness sake happy are ye The Spirit of Glory and of God resteth upon you and even these will be a Crown of Glory and a Diadem of Beauty upon your heads
Law of full Authority and this Covenant imposed by those whose Authority as to such a thing is justly questioned and expresly against the Royal Assent which is essential to a Law of England And can it with any shadow of Reason be denied to be lawful to subscribe to that Government which was established of Old and is restored and re-established now by unquestionable and the Soveraign Authority and when we are only required obedience not to condemn all other Forms but only to acknowledge this and this also as good and lawful and agreeable to the Word of God Let but men seriously make these reflections in their unprejudiced thoughts and give an impartial judgment and they will see no worse conditions required of them than they themselves did sometimes put upon their Brethren and nothing required which is in it self evil but what may lawfully be submitted to without sin yea and ought to be submitted to rather than violate the Peace or make a Schism and Division in the Church Sect. 75 2. Having dispatched this matter of Ordination the remaining difficulty is about the matter of Re-ordination The matter of Re-ordination stated and cleared This is accounted a thing unsufferable that those who were ordained and received a Commission to the Evangelical Ministry must now be forced in effect to deny that Ministry so received and take it up again from the hands of the Bishop But In answer to this Scruple I say Sect. 76 1. It will be granted that this is a question that hath not been much disputed and the examples of the practice are rare in the Church There are said to be some Ancient Canons which deny and forbid it And one of those called the Apostles Canons confessedly later than the Apostles whose names they bear decreeth That (a) Si quis Episcopus aut Presbyter aut Diaconus secundam ab aliquâ— ordinationem susceperit deponitor tam ipse qui ipsum ordinarit Can. Ap. 67. Both the Re-ordainer and the Re-ordained shall be deposed I know also there is a common Saw in the Romish Church in that old Fryers verse or thing like a verse Bis (b) B. Baptismus O. Ordo C. Confirmatio BOC non dantur sed (c) E. Eucharistia M. Matrimonium P. Pâ—nitentia U. Unctio extrema EMPV reiterantur The Fathers in the Trent Conventicle anathematizing all that shall deny the indelible character imprinted by those three of their Sacraments Baptism Orders and Confirmation which they deny therefore to be reiterated But what this indelible character is they have not told us nor do we find where the Scriptures mention it nor is it that I know of such reckoning among Protestants But though these deny it yet can any thing hence be an Argument to prove it unlawful to submit to it Those who herein dissent will not think themselves bound in other things to be tyed up either by those Apostolical Canons or those other Councils in the business of Episcopacy and why then obliged in this which they determine with no more Authority And much less are we to be swayed by the Popish decisions who acknowledge neither their Authority nor understand their indelible character especially considering Sect. 77 2. That this is not a thing so strange or new in some Protestant Churches a learned man (d) Humph. of Reordin Sect. 2. p. 22. who it seems hath studied this point for the satisfaction of his own conscience as to his own practice doth furnish us with these two Testimonies for the Books I confess I have not by me to examine one of Chemnitius who saith (e) Chemnit Exam. Conc. Trid. de Charactere Quod Baptismus non sit iterandus de magna re agitur Pactum gratia in illo nobiscum Deus in it Illud vero quod Baptismè proprium est ut se noniterctur ad suos oâ—dines transtulerunt That Baptism is not to be repeated is a thing of weight because in that God enters into a Covenant of grace with us But what is proper to Baptism viz. That it may not be reiterated They i. e. the Trent Fathers for which he blames them have transferred to their own orders too Surely if this denial of iteration of orders be blameable in the Papists as in that learned mans judgment it is it cannot be blamed in us to allow it unless to deny and allow be the same thing The other is Dr. Baldwin that learned Professor at Wittenberg giving his judgment in this case which he putteth thus viz. Whether a man ordained by the Papists may be ordained again by us In his answer he maintains the no necessity but clearly alloweth the lawfulness of it (f) Baldvin de Casib Consc l. 4 c. 6. cas 6. Quod siquis existimet se tranquilliùs suo in nostris Ecclesiis offic o persungi posse si etiam nostris ritibis ad sacro-sanctum ministerium utatur nibil obstat quin ordinationem 〈◊〉 nostris accipere possit nec enim cadem est ratio Ordinationis ac Baptismi qui iterari non potest â—ecenim Sacramentum est Ecclesia illa autem externus tantum ritâ—â— If any man saith he think that he can with more tranquility or freedom perform his office and duty in our Churches if also he use our Rites i. e. enter our way into the Sacred Ministry nothing hindereth but that he may also receive Ordination from ours for there is not the same reason of Ordination as of Baptism which may not be iterated for this is a Sacrament that only an external Rite of the Church Sect. 78 3. That the former Bishops of England were against a Re-ordination is confessed but withal it must be acknowledged that the case with them and among us now is far different The question then was concerning the admission and reception of those who had received Orders in Forraign Churches of the Presbyterian way as the Scottish Dutch or French for several instances may be given of some of them received and admitted into English livings and preferments The question was Whether these being ordained only by Presbyteries the Churches from whence they came having no Bishops they should be re-ordained here before they should be admitted to English livings who had an Episcopacy over them In this case they concluded in the Negative and that charitably and like Christians for in those Churches which had no Bishop an indispensable necessity lieth upon all that will be ordained to receive their orders in the way that is current among them or they must have none And I never heard of any of our Church that did upon that account pronounce their Ordination null or their Ministry void but did acknowledge it though not so regular as they judged it should be yet valid being done (g) Si Orthodoxi Presbyteri ne pereat Ecclesia alios Presbyteros cogantâ—â— ordinare ego non ausim bujusmodi ordinationes pronunciare irritas Daven Determ Quaest 42. If the
kept from disobeying And though by submitting to this punishment ordained by the law to those who break it they may have satisfied the Courts of men yet in this case they are not cleared from sin or guilt before God because they were obliged actually to do the duty of the law not only for wrath but for conscience sake The Murderer Thief Felon is hanged the Traytor executed thus the law of man is satisfied as to the penalty but the guilt of sin upon the conscience is not cleared nor the man with God innocent Sect. 10 8. Neither do I doubt of consent in this as a thing equally evident That though a law may not be so good as we could wish or as indeed it should be yet if the matter of it be not evil a sin forbidden by God we are bound in conscience to obey it It is not strange in the world wherein the best men are not perfect to see imperfections in the best lawes and some lawes made which are not so good or convenient as they might be because they are like the men that made them imperfect at the best yet when they are not evil no sin in the matter enjoyned they oblige the conscience to conforme to them It may be possible that we may be able to devise a better law yet God never made particular Subjects judges of what is fit or not fit to be enacted for a law to the Community nor ever gave us power to prescribe a law to our selves nor will he acquit us from sin in disobeying a law which is not evil upon our imaginations that it might be better For we are bound to be [o] Rom. 13.5 subject and to [p] 1 Pet. 2.14 submit as patiently submitting to the Powers punishing us without rebellion or murmuring so especially readily doing what they command us in what we can and may lawfully do [q] Tit. 2.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without disputing or gainsaying When I say lawfully do I mean still the matter not being evil for there may be somewhat in the Form or other circumstances of the law which may denominate that an evil law and yet the subjects bound to obey that law though not unto evil Sect. 11 9. I am therefore fully convinced of this also which I think no conscientious understanding Christian will deny That though the making of such a law may be a sin in the law-maker yet when that law is made if it command not sin it is to be obeyed by the subject e. g. if a law be made rashly without that serious consideration of the necessities expediencies and benefit of the people for whom it is made this is sinful in the law-maker who is bound to use all care circumspection and prudence and advice that is possible conveniently to be had again if a law do too much disproportion the offences and penalties laying on a grievous and heavie censure or capital punishment upon a light or trivial offence supposing no ill consequences likely to ensue of an higher nature for this alters the case much and makes the offence great in the circumstances which is inconsiderable in the particular matter or inflicting onely a slight inconsiderable censure on an hainâ—us transgression or capital crime This would be an evil because unequal and unjust law but it is evil only in the form of it and notwithstanding this doth still oblige the subject to obedience because the matter enjoyned is not evil but may be done and the offences punished are really offences and may not be done The formal injustice in the law in the disproportioning of the penalties is only the sin of the law-maker and he alone shall answer it and that only to the Lord above him It is the matter only which concerneth the Subject And the sin of the law-giver can be no plea to justifie the subject in the breach of the Law when it is once made and given for a Law Sect. 12 All these are principles so evident both by Scripture and Reason that all sober Christians I think and all Protestant Divines that I know do agree in them even those who yet scruple in the particular case of the Common Prayer and Rites of the Church of England will I presume subscribe to these general things of the Obligation of Laws made by a just Authority upon the Conscience And I am confident were these things duly considered and seriously weighed there would be much more peace and charity in the Church even among and with those whose judgements do dissent about some particular practices of and laws in the Church Sect. 13 Well then to apply these generals to the particular case in hand about the prescribed Liturgy and the Rites therein ordained 1. There is we all know a Law establishing this made by unquestionable authority An Act of Parliament legally summoned legally chosen justly constituted confirmed by the Royal assent whose only stamp and fiat gives Laws their being and makes them perfect Acts valid and obliging Sect. 14 2. This Law requires the actual use of this Book of all Ministers upon very severe penalties Now though the penalties have their proper use for that purpose to which they are ordained viz. to preserve the Law from contempt of men to preserve the peace of the Church which might otherwise be violated by some who make no Conscience of the duty enjoyned and to prevail with some spirits to do that which otherwise they would not do The fear of wrath being one motive though not the only one and though not the principal but of an inferiour and lower yet not of no consideration Yet the Conscience of duty is the principal thing that should in this case oblige our conformity For being convinced and agreeing upon the fore named principles that the Laws of a just Authority do oblige us in Conscience to yield actual Obedience so that it is not indifferent whether we obey or no we must also be convinced that we are bound to obey this Law nor can be excused of sin if we do not supposing in this we should not break our higher Obligation to the Law of God Sect. 15 3. All the work then which we have now to do is to examine the Liturgy it self and consider what we are required to do whether this be evil or repugnant to the Law of God or no for this case as far as concerns our practice admitteth no other consideration For the Law is made and a Law is granted to have an Obligation upon the Conscience and though it should be supposed there were some sin the Law-giver or inequality in the form of the Law or that it is not so good as it might be or we wish it were and that the things required are not antecedently necessary to be done yet if the things be in themselves lawful to be performed there is without all peradventure an Obligation upon Conscience to perform them Sect. 16 Let us then examine the matter of
space of 1400 yeares the Churches have had their stinted Liturgies There we [i] ibid. c. 4. answ to object 8. find Cyprian Ambrose Chrysostome Augustine all acknowledged to allow some to have devised and composed such Formes There we read of [k] ibid. c. 7. Arg. 6. Petrus Diaconus and others sent from the East to Rome in their book to Fulgentius and other Bishops of Affrica rehearsing a Prayer of Basils Liturgy which they say almost the whole East frequented There we are told [l] ibid ex Clem. l. 8. Constit Apost cap. 16. the Sursum Corda lift up your he arts and the peoples answer We lift them up to the Lord were anciently in use if not even from the Apostles times And though divers passages speak those Liturgies under the name of Basil Chrysostom c. to be of a later date yet that divers things in them were of antient use in the Church and that such particular Actions Passages and Rites as the Deacons [m] ibid. c. 7. answ to obj 3. Oremus Attendamus Let us pray Let us attend c. and then the Reader beginning c. do argue that there was some publick Liturgy Formes and Rites in those early dayes And now having for the necessity of our obedience the command of the Church and State we live in for the warrant of our practice the Word of God and example of the Saints the Church in the Primitive times among whom we find the footsteps of several Liturgies with many of the same particulars as in ours of which more hereafter for which we might preduce a cloud of witnesses I can see no reason why it should be a sin in us more than in them to observe such a practice Sect. 22 Formes in the Reformed Churches Nor is a Forme strange to but approved and used in the Reformed Churches in these later dayes The Bohemian which I reckon the first the French Dutch Geneva these three Presbyterial have one It would be long to site particular testimonies this one Mr. Ball will be instar omnium who not onely (n) Ball ibid. c. 5. answ to obj 7. doth acknowledge it but makes it his plea as a thing notoriously known even to the Separatists They those Separatists know saith he [o] ibid. c. 6. answ to obj 5. that all the Reformed Churches since the light of the Gospel began to shine forth unto the world until this day do allow and maintain the use of a stinted form c. Further if any man [p] Ibid. cap 7. answ 10 cbj 8. saith he desire an instance of their doings let him compare the Prayer which [q] Zepper de polit eccles l. 2. c. 4. Beza constantly used before Calvin opuse P. ec Eccles formulae Bez in Cant. Hom. 1. and after Sermon with the Geneva book of Common Prayer so that here we find the practice even of Geneva it self Obj. If any object these were not exacted of all Ministers at all times nor imposed but every one left free to use them or any other the like Sect. 23 Answ 1. I might return what [q] Ball. Ibid. Mr. Ball doth suppose this true which yet will not be fully proved yet this proves they did both use and allow such a practice though they enacted it not but Sect. 24 2. If they imposed not yet they never threw out a composed Liturgy when they reformed themselves they did not cast away all forms but reformed them and made them better Onely these Churches that of Scotland first then this of England writing after their Copy if that may be called the act of the Church which indeed was not but the actings of some men in it and who had no legal call to do it and I am not alone but many other truly Religious Spirits are of the same mind I shall give instance of one in this case beyond exception it was that well known well approved much respected Mr. Jam's Cranford the elder He in discourse sometime with me in Tunbridge while he lay here upon the account of health to drink our waters did tell me his manner of laying down the use of our Common Prayer That he used it as long as any who were suffered to enjoy their livings and when he laid it by having first vindicated it from the exceptions laid against it he declared That he would not have laid it down had not he been forced by the fury of a faction and if ever it should please God to give the liberty to use it again he would take it up with much more readinesse and joy then he laid it down These were his expressions as near as I can remember in his own words I am sure not at all varying from the sense of what he then spake but this by the way to shew that this was not the act of the Church but however England and Scotland were the only ones that ever I read of any setled Church who threw out an established setled Liturgy and owned none For the other reformed Churches whether they imposed their forms or no it is certain they did both use and allow the use of them Sect. 25 4. Shall I add the judgement of particular men Take one or two infallibly far enough from warping towards the Romish Superstitions In the Church of Geneva we have these two Calvin and Beza the passages cited before prove their judgements to have allowed them and Calvin we find not only for the use but for the binding of the several Ministers to the use of them His words are [r] Quod ad formulam precum valde probo utilla câ—ta exstet a qua pastoribus dis edere in functione non liceat Calv. Ep. 87. As for a form of Prayers I do very much approve of it that it be one certain fixed stated form from which it may not be lawful for the pastors in in their function to depart for our own even non-conformists One shall give testimony for all [s] Ball Tryal of grounds of separat c 7. ansar to obj 8. The Ministers to whom the use of the Common Prayer hath been thought most burthensome have from time to time expressed their liking and approbation of a stinted Liturgy that they like well enough of that councel which forbad vulgar Psalmes in the service of God and those forms of service which are not [t] Conc. Lacâ—ic Can. 59. Conc. Carth. 3. Can. 23. Conc. Milen Can. 12. Conc. Affric Can. 70. antea probata in concilio vel cum prudentioribus collata least happily some things against faith either through ignorance or want of consideration should be composed That they Never sought a razing of the Communion book but a filing it after the pattern of that care which former examples bad set them wherein they thought many things retained that might have been spared They have Evermore condemned voluntary separation from the Congregations and Assemblies or Negligent Frequenting of the publick
answer 1. When it is confessed that the Church of Israel had such a Liturgy in Psalmes and Hymnes and some of these being proved of this nature now in dispute and these all acknowledged to be preserved to us as a choice part of Scripture I cannot see any shadow of reason why we may not use them as they did It is acknowledged we may use the same things words and formes and why not then in the same manner and if these why not others also of the same or like nature Sect. 21 2. Though nothing of the Mosaical Paedagogy or Oeconomy as such be obliging it followeth not that every thing therein is now unlawful It is true that those things which were then Figures of Christ to come and instituted as Types of our Redeemer to come in the Flesh were certainly of no use when Christ was really come to fulfil all the things by those types prefigured and now they yea all that was symbolical among them as observed with any opinion of necessity are not onely dead and rotten but only [k] Et mortua maâ—tisera deadly also and mortiferous and the charge upon us is [l] Gallat 5.1 2. stand fast in the Liberty wherewith Christ hath made you free upon as high an account as even the renouncing of Christ and of all benefit by him who in this case shall profit you nothing Yet for those things which did pertain only to Order and Decency in the external managing of divine worship without any typical or such symbolical signification I see not how they can be condemned as unlawful though it is possible sometimes and in some cases they may be inconvenient Sect. 22 3. But suppose every part of that Mosaical Paedagogy should be unlawful yet many things were then in use and practice which cannot properly be accounted a part of that Oeconomy or proper to that Paedagogy but upon principles of common right and reason taken up by them and practiced in common with others I never knew any deny but Magistrates might still if they see it convenient use the same Laws in Judicials as were given to the Jews and punish the same sins with the same penalties nor doth their being used under the Mosaical Oeconomy make it a sin for Christians now to use them Nor can I see any reason why we may not use those external orders of worship which were used in the time of but really were no part of that Oeconomy which was properly Mosaical Sect. 23 4. If we find not such a practice in the Christian Church in the Apostles daies this need not trouble us unlesse we can prove that nothing may be done do not in circumstantials of worship for which we have not the example of the Apostolical practice yea though we have the practice of the Church before and that not condemned any where either by Christ or his Apostles The Christian Church was then under too much persecution to have her publick Oratories and solemn Assemblies and solemn Order of the Sacred Publick Worship and no wonder then that we have no examples of her practice in such a case When then we have such evidences of the Churches practice in the Old Testament in things not at all symbolical or typical and this no where condemned or reproved in the Gospel which yet doth so sharply rebuke the abolished ceremonies though the times then did not admit such publick solemnities I see not but we may well conclude it agreeable to the Scripture pattern and not at all repugnant to the Evangelical Rule Sect. 24 5. Sure I am if we may believe Records the ancient Church did practice this very thing and consequently thought it no contrariety to the Rule of the Gospel if we then condemn this practice as such we shall condemn not only this Church of England for those years since the Reformation which yet is no very good argument either of our piety or charity but even the whole Christian Church both Greek and Latin in those ancient ages of forsaking the Evangelical Canon and admitting and practising a publick worship of God contrary thereunto Which how agreeable it is to that Evangelical Rule and the sentiments of Piety and Charity let the sober and considering Christian Judge For evidence of their practice besides those testimonies [m] See Sect. 9. of this Chapter before cited I shall now add these For the Lords Prayer which we find in their several Offices and St. Hierom telleth us that [n] Apostoli Dominico praecepto ad celebrationem eucharistiae adhibuere orationem Dominicam Hieron l. 3. contr Pelag. The Apostles by the precept of Christ added this to the celebration of the Eucharist and S. Austin informs us that [o] Quam totam petitionem ferc omnis ecclesia Dominica oratione concludit Aug. in ep 59. ad Paulin. q. 3. The whole Church almost concluded their Prayers with it In the Liturgy of St. Chrysostome we find the whole Chorus or Quire saying it And the Priest only with a loud voyce adding the Doxology For Thine is the Kingdome c. Again in the same Chrysostome we find Minister and People joyning together in the holy Ministration He saying The Lord be with you they answering him And with thy Spirit Thus are they [p] Chrysost in 2 Cor. Hom. 18 the Minister and People talking together or speaking one to another as he expresseth it Again for that in the Communion Lift up your hearts it was not only the admonition of the Deacon as the Minister may now at the beginning say let us pray or as they then did in the very same words [q] See Jewel Art 3. Divis 16 Oremus attendamus or oremus pariter omnes c. as calling upon the people for prayer and attention but in a particular office immediately before the Communion In the Greek Church the [r] Cyprian in Orat. Dom. Serm. 6. Priest said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we lift up your hearts the people answering we lift them up unto the Lord and this [s] Chrysost ex vari is locis in Mâ—tch Hom. 9. or â—s Aug. in Psal a 39. de dono persever l. 2. c. 13. in sacramentis fidelium And again de bonoviduitat c. 16. inter sacra misteria cor habâ—re sursum jubemur See Jewels Defence Part. 2. c. 14. divis 2. in conspectu Sacrificii as they then called that Sacrament not dreaming of such a Sacrifice as is now pretended in the Popish Masse Of the [t] Concil Valent. An 444 Can. 6 Holy Holy Holy of the [u] Concil Val. Can 5 Basil ep 63 Aug. ep 178 Sozom. l. 7. c. 9 Lord have mercy upon us Christ have mercy c. Of the Hallelujah or Praise ye the Lord. Of the Gloria Patri or Glory be to the Father c. a Doxology wont to be added at the end of every [x] Graecls usitatum terminare pâ—eces aliquâ Doxologiâ Hinc Psalmis addere
but the Holy Scriptures that is as such as Canonical or under the name of Holy Scripture as is to be seen in that Council of Carthage where they allow the reading of others in their proper place and for their proper end and this farther appeares by that of the Council of Hippo which abridging that 3 d of Carthage gives us this account of it (x) Scripturae Canonicae l â—gendae quae sunt praeter quas aliae non legantur Conc. Hippon Can. 36. These are the Holy Scriptures to be read in the Church and besides these let no other be read i. e. no other for such or for Holy Scripture It is the unquestionable prerogative of the Sacred Scriptures to be the prime and supreme rule of Faith and Manners and nothing is to be read as such viz. as the undoubted or immediate rule of either but the Scriptures alone and therefore by those ancient Fathers and Councils they were accounted onely Canonical and none else admitted for Trial of Truth or proof of Doctrine But yet all Apochrypha were not accounted either prophane or impious but there were some called (y) Ecclesiastici à majoribus appellati quia in ecclesia recepti c. Jo. Drus de quaest per epist 107. Ecclesiastical because received and read in the Church among other godly books though not as a rule of Faith yet as instruction in manners hence those books were of old called in a sort Canonical or Deutero-Canonici not equal to the Scriptures but went after them in a secondary place and preferred before others In this sense I take that of St. Austin speaking of the times after Haggai Zechary and Malachy (z) Aug. de civ â—â— Dei lib. 18. c. 36. Quorum supputatio Temporum The supputation of which times saith he is not found in holy Scripture called Canonical but in others which though the Jewes do not yet our Church doth reckon for Canonical i. e. in a secondary place such for in another place he speaks otherwise of them [a] In Apocryphis eist invenitur aliqua veritas tamen propter multa falsa est Canonica authoritas August de civit Dei lib. 15. Cap. 23. In the Apocrypha though there be found some truth yet because of the many falshoods there is no Canonical authority i.e. properly such But by these testimonies it is clear that they were read in the Church though not as the undoubted rule of faith yet as instructions builded thereupon Sect. 18 And that they might be so read we have the concurring judgements of others also of later dayes even in the Reformed Churches yea of some Non-conformists [b] See Balls Trial of Separ Ch. 7. Answ to Object 6. here also He that pleaseth may see c) See Hutton Answ to Reasons chap. 10. gathered to his hand the judgments of (d) Zanth de Relig. c. 1. artâ—â— 4 et 5. Zanchy (e) Hiper lib. 1. Meâ—h Theol. Hiperius (f) Pellic. praefat in Apochryph et praefat in Judith Pellican one highly esteemed by Bucer Zuinglius and Melancthon and the learned in those days and g) Kimedonc de Script verb Dei l. 6. c 90. Kimedoncius a Professor of Divinity at Hidelburgh who have judged these books to have been received next to the Scriptures with great reverence profitably rehearsed fruitful and profitable to the edifieation of the people not Canons of faith but instructions for manners 2. Neither hath our Church received or prescribed them in any other notion a mark of distinction is set upon them they being called no other than Apocrypha and therefore cannot rationally be judged to be prescribed as Canonical especially when the expresse words of our (h) Artic. 6. of the Church of England Articles are The other books as St. Hierom saith the Church doth read for example of life and instruction of manners but doth not apply them to establish any doctrine and these are the third of Esdras and the rest that follow Sect. 19 3. Nor can our reading of them though in that time and place be with reason judged to put an higher authority upon them than the Church hath done which prescribeth them Yea though they are read for instruction and example it followeth not that we are taught to practice every thing or imitate every particular in any example there or to esteem every action good any more than we are to practice or imitate every thing that we read done in the Scriptures The reading of (i) Gen. 9.21 Noahs being drunk (k) Gen. 19.33 35 36. Lots incest (l) Gen. 42.15 Joseph swearing by the life of Pharaoh (m) 2 Sam. 11 4-18 12.9 Davids adultery and murder (n) 1 King 11.5 Solomons idolatry (o) Num. 12.1 Aaron and Miriams sedition (p) Act. 15.39 Paul and Barnabas's angry parting (q) Matth. 26.70 Peters denial and (r) Gal. 2.11 Sect. 20. dissimulation c. is neither an allowance of these infirmities nor a ground to practice the like There are other uses of examples than imitation they are in cautelam as well as in sequelam for caution as well as instruction Nor can there be any more allowance of all the actions lies or fumigations in Tobit or Judith by reading them than there is of those other So that yet here is nothing to conclude it sinful to read these books according to the order prescribed The highest that can be imagined is which yet I dare not determine or may be want of Prudence in requiring them but no shadow of unlawfulnesse in obeying the prescription which is Sect. 21. Except 4. The Absolution Answered but to read these Books not to justifie every thing in them Sect. 22 4. For that other exception taken to that Form of Absolution in the visitation of the sick in these words I absolve thee This I conceive is of very little weight to be stood upon For 1. That such authority is given to the Ministers is and must be granted by all that acknowledge them to have any interest in the power of the Keyes and clearly given to them by Christ in that (s) Joh. 20.23 Whose soever sins ye remit they are remitted From whence if any where we must fetch the ground of our Commission and Ministery and is so expressely signified by the order of our Church in her (t) Form of Order Briests Sect. 23. Ordinations 2. Nor do we without warrant agreeably to our Commission John 20. say By this authority committed to me I absolve thee When it is clear we do not that which is proper to God alone (u) Mar. 2.7 10. and to Jesus Christ as God actually to grant a pardon nor pretend to a power to free from any penalty due from God to sin nor as Judges give the sentence but only as Ministers under Christ and authorized by him declare that sentence and this not absolutely but expressely upon condition of sincere repentance
the Prayers and Publick Administrations but what may very lawfully be used complied with and submitted to without sin nothing so evil as for whose sake to divide the Church and sacrifice our Peace Nothing but what is for the substance sound and holy What remains then but that as Subjects of the Prince of Peace as sons of the God of Peace as Professors of the Gospel of Peace we set our selves to study and walk in the wayes of Peace How shall we pretend to the fear of God in our hearts when the way of peace we will not know For (o) Rom. 3.17 18. they go together How shall we answer to God our contempt of his Ordinance our disobedience to those strict injunctions of the Gospel when we divide our selves and the Church about such a Liturgy wherein there must be confessed nothing sinful nothing unlawful either in respect of Form or Matter O would we cordially strive for and pray that the Lord would give us (p) Jer. 32.39 one heart and one way would we all encourage and call up one another (q) Isa 2.3 Come let us go up to the house of the Lord and there together worship God as our established Lawes require we should and in this way which the Law of God doth no where condemn and thus with one lip and with one mouth glorifie God and call upon his Name How would (r) Isa 48.18 our peace run like a River and our righteousness as a flowing stream What a Glory would then be upon all our Assemblies Sect. 14 The learned in Antiquity know That as in the Jewish Church by the appointment of God they had their (s) Num. 4.16 29.6 Isa 58.2 Dan. 8.11 12 13. Juge Sacrificium their daily Sacrifice so in the Ancient and Purer Times the Christian Church had their daily prayers and solemn publick Worship Their Churches and Oratories open (t) Vestram heri charitatem consolata fuit Etsienim heri nudius-tertius de hac vobis locutus tam mutâ—rlâ Chrysost Hom. 5. ad Pop. Antioch Hom. 6. Heri admoâ—ui hodie dicam Et Hom. 13. in Gen. Quotidiè tamen hanc tenuem mensam vobis proponere studeo every day in some places in others (u) Chrysost ad cap. 3. Joh. Hom. 24. Non enim singulis diebus sed duobus tantum brevi eorum parte ut vos labore levemus hortamur ut orationi nostrae aures adhibeatis twice thrice or oftner every week the Ministers attending constantly to the work of Divine Service and instruction of the people the (x) Aug. Tract 8. in Joh. Sunt forte hodiè qui propter solennitatem diei venerunt Crastino qui venerint venient audituri Et Chrysost Adv. Jud. Quemadmodum homines singulo quoque die simul ac surrexerunt obambulant sic vos quotidiè simul ac surrexistis curiose perquiritis utinam fu ura sit Exhortatio ubi admonitio ubi Dâ—ctrina ubi Sermo people even the (y) Propter pauperes qui ad opera sua festinant melius est hoc ut vobis in die crastina reservemus August Serm. 82. de Temp. poor who were afterwards to follow their labour for their daily bread yet attending and presenting themselves to worship and to be instructed But how unlike are we to those dayes how many Churches among us stand shut up and never open but upon one day in the week if then yet then also not filled if at all till the Sermon begin as if the Prayers of the Church were none of our Concerns It is true that among those Ancients where they had such constant Assemblies there were also preaching and instructing and Exhortations And it is unquestionable preaching of the Word is an undoubted Ordinance of God for the salvation of his people on which they are bound to attend Yet I have observed in too many places that whatever the pretences of men have been they have shewed as little regard to preaching as to prayer though they pretend they come not to Church upon the week-dayes because there is only the Formal Service but no instructions yet when Sermons have been offered yea preached either on stated Lectures weekly or some special occasions they have attended as little there as they now do upon the publick prayers But besides with the prayers do we not constantly read the Scriptures and are not those matter of instruction and edification In the Jewish Church they had their daily Sacrifices and reading of the Law but we read not of their daily preachings or expositions O let us not think that all Religion lieth in hearing of a Sermon it is indeed a Duty and we are bound to attend but the end of that is but to instruct and teach us There is yet somewhat to be done by us some publick Sacrifice to be offered up by all By the Word they are instructed but in this the people offer up no Worship then do they their solemn homage to God when together they make their Confessions and offer up their prayers and praises O let us in this shew to the World what God we serve what Religion we own that indeed we are Christians by our daily offering Christian-Sacrifices and constant attendance on the Worship of Christ that we are Reformed English Christians by our constant attendance on the publick Prayers and Worship of the Church of England The Church of Rome enjoins her Members and the people think it their duty every day to hear Mass It is true their Worship is Superstition but it is an ill Reformation to change Superstition into Profaness There is a medium between Superstitious worship and No worship O let not the Papists have so just an occasion to cast this reproach upon us That under pretence of Superstition we have cast off the daily publick worship of God Let not their blind zeal for their way condemn our coldness and want of zeal in ours We have a Liturgy Reformed from all Superstition a Worship that is holy a Form of Confession prayers and praises sound and agreeable to the sacred Word of God let us conscientiously attend on these Services daily and sincerely offer up from the heart this holy Worship And the God of peace shall be with us I know but one thing more that can be matter of scruple or a means to interrupt our Peace and that is the Rites and Ceremonies in this Liturgy prescribed But these sheets have already multiplied beyond my first intention and therefore now Manum de Tabulâ The Courteous Reader may expect a full account of those Rites and Ceremonies in another Tract by it self which I shall give him in my next Part. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A PEACE OFFERING Part III. WHEREIN The Differences about the Rites and Ceremonies of the Church of England are examined the scruples resolved and it is shewed that there is nothing in these but may be submitted to for Peace-sake CHAP. I. The Fasts
therefore need not this admonition The one argument is as weak and to little purpose as the other See we not daily how Atheisme aboundeth The time was when Gentiles became Christians and now Christians turn Gentiles yea many and more profane scoffers and deriders of the Crosse of Christ and that exceeding glory in that honourable service than ever was Julian that gross Apostata So he But 4. § 9 Had we no other reason but this ancient Practice for this use of the Crosse this were not inconsiderable viz. that we might testifie our full Communion with the antient Church By using this Rite confessed in it self lawfull we professe that we are Christians as they were believing in the same Christ professing the same Faith walking in the same way and not ashamed of the Crosse wherein they gloried Upon these accounts the avowed practice of the antient Christians and this not contrary to the sacred Rule may well be an argument to a sober minded man of not the least weight to sway him to a compliance in this thing § 10 2. The ends for which our Church hath established this are not Superstitious but holy just and Good For § 11 1. Our Church as it doth confesse in her Canons y Can. 30. That the Sign of the Crosse was greatly abused in the Church of Rome especially after that corruption of Popery had once possessed it So she declareth That the use of this Sign in Baptisme was ever accompanied here with sufficient Cautions and Exceptions against all Popish Superstition and Error as in like cases are either fit or convenient § 12 2. Having denied and provided against the abuse she retaineth the use of the Crosse onely upon those true Rules of Doctrine concerning things indifferent which are consonant to the Word of God and judgement of the antientest Fathers professing it a Rite perfectly indifferent in it self onely made necessary as to our present practice during the standing of a positive Law which we are to obey and requiring this practice chiefly and only on these two grounds § 13 1. To shew our Communion with the Christian Church in the former ages and dayes of old For so are her words 1. It is observed that though the Jews and Ethnicks derided both the Apostles and the rest of the Christians for Preaching and believing on him who was crucified upon the Crosse yet they all were so far from being discouraged from their profession by the ignominy of the Crosse that they gloried rejoyced and triumphed in it Yea the holy Ghost by the mouthes of the Apostles did honour the name of the Crosse being hatefull among the Jewes so farre that under it he comprehendeth not only Christ Crucified but the force and merits of his Death and Passion with all the comforts fruits and promises which we expect thereby 2. The honour and dignity of the name of the Crosse begat a reverent estimation even in the Apostles times this we see was the judgment of our Church of the Sign of the Crosse which the Christians shortly after used in their actions thereby making an outward shew and profession that they were not ashamed to acknowledge him for their Lord and Saviour who died for them upon the Crosse And this Sign they did use among themselves with a kind of Glory when they met with any Jews and Signed therewith their Children when they were Christned This Sign being used in the Primitive Church both by the Greeks and Latines with one consent and great applause When if any had opposed themselves against it they would have been censured as enemies of the name of the Crosse and consequently of Christs merits the Sign whereof they could no better endure All this doth our Church declare why but to shew her consent to the Doctrine and perfect Communion with the Christian Church in those first and purest ages yea and not to forsake the Churches of later dayes in any thing wherein we might lawfully hold Communion For so she declares in the same Canon So farre was it from the purpose of the Church of England to forsake or reject the Churches of Italy France Spain Germany or any such like Churches in all things which they held and practised that as the Apology of the Church of England confesseth it doth with reverence retain those Ceremonies which do neither endamage the Church of God nor offend the minds of sober men and onely departed from them in those particular points wherein they were fallen from themselves in their antient integrity and from the Apostolical Churches which were their first founder And this I am so far from accounting a crime that I judg it a duty and I think have proved it so § 14 2. Another end is by this to make a solemn profession as well signal as verbal of our faith in a crucified Christ to signifie what we believe and to teach us that we have no reason to be ashamed of the Crosse of Christ which is our glory and our joy So are the words used at the application of it In token that hereafter he shall not be ashamed to confesse the Faith of Christ crucified As the Christians of old by this made open profession even to the astonishment of the Jews that they were not ashamed to acknowledge Him Lord and Saviour who died on the Crosse as it is in the Canon And the lawfulnesse and expediency of such a professing Sign Mr Baxter himself hath acknowledged as we have seen 3. Let me adde Though we place no efficiency or efficacy in the Sign of the Crosse as indeed we do not neither doth our Church allow but condemn it yet upon the account of the end for which it was applyed the remembrance of such a thing applied to us in our Batipsme may be and is an argument to keep the soul constant to Christ and consequently a bar against Apostacy It was so of old The Fathers z See Cyprian in the place before cited used it as an argument to that purpose and being recovered to the right use may be so still Baptisme it is true is Sacramentum Militiae The Souldiers Oath there we have engaged our selves there have we taken our Prest-money to serve under our a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 12.2 Captain General Jesus Christ against the World the Flesh and the Devil This is strong and effectual to engage our constant obedience to Christ and to challenge any one that shall afterwards revolt to the service of sin and Satan But we are too apt to be drawn aside but then as when a Souldier comes into the field and seeth his Colours he now remembreth himself whose he is and whom he ought to serve and against whom he ought to fight and these after-circumstances though they are nothing in themselves to bind him for he is bound by Oath already yet are an outward inducement they put him in mind of his duty and are a means to preserve his Loyalty So Baptisme is
the bond and engagement upon the soul yet when we have forgotten that the remembrance of this added Sign with the revesent application of it the place where it was done the end or signification wherefore That we should not be ashamed of our crucified Lord These as external circumstances may have no small effect upon the soul to quicken the affections rouze up the memory and make a man bethink himself what he is to do viz. not as an enemy to trample the Crosse of Christ under his feet but as a Christian to glory in it bearing the remembrance of it in his heart as an Ouch or Frontlet on his Brow that Pagan Turke Jew Infidel Apostate Atheist yea the very Devil may understand it is a Noverint universi that he is so farre from being ashamed of the Faith and Crosse of Christ b Rom. 6.3 into whose death he was baptized even that most ignominious death upon the Crosse that now to the defiance of Hell Sin and the World he professeth himself a Souldier under Christ his Crosse and accounted this ignominy and reprouch his Glory and his Crown § 15 3. That this use of the Crosse is not unlawfull as received in the Church of England is evident by this which to my apprehensision is argumentum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I hope to make good it is this If this use of the Crosse according to the practice of our Church be a thing evill in it self or unlawfull to be practised then it must needs be a sin either against Piety in the first Table or against Charity in the second But it is neither a sinne against Piety nor against Charity Ergo Vpon no account is it unlawfull § 16 The Proposition and the Consequence of it is clear and evident by its own light for c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 3.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 4.15 every sin must be a transgression of a Law and consequently every morall-evill must be a breach of Gods Law the whole summe and substance whereof is comprized in those d Deut. 10.4 Decem verba i. e. decem edicta for so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in Esth 3.15 4.3 8.14 ten Edicts of the e Exod. 31.18 Deut. 9.10 10.1 two Tables and every breach thereof must of necessity be brought within the compasse of one of these two and so consequently be convinced to be a branch either of Impiety against the one or of Iniquity against the other The Assumption or Minor shall be proved by parts 1. That our use of the Crosse is no sin against Piety or no matter of Impiety and so not against the first Table it will appear thus All impiety must be referred to one of these two heads §. 17. The Crosse in Baptisme no impiety either 1. An hallowing of things that are prophane making holy that which is not holy as setting up new Gods or a new Worship not commanded against the first and second Commandment Or 2. Prophaning that which is holy as the Name or Sabbaths of God against the third and fourth For it cannot be imagined how any impiety should be committed but either denying to holy things their due respect or giving that where it is not due But our use of the Crosse is neither guilty of Hallowing a thing prophane nor of prophaning that which is holy Ergo This use is no matter of impiety In this argument it is the Minor only which needs proof Now then § 18 1. It is clear in the second branch The use of the Crosse cannot be pretended nor was it ever charged to prophane that which is holy The Sign being never accounted a matter of holinesse but purely Indifferent nor then by this use can an holy thing be said to be prophaned § 19 Object 2. The onely difficulty is in the former and it is charged to be an hallowing of that which is not holy For here indeed lieth the main strength of all the Arguments that I have seen against it viz. f Baxt. five Disputat Disp 5. c. 2 §. 53 54. That it is a substantial humane Ordinance of Worship and so a new Worship not appointed of God a new mystical Signe which a man or Magistrate hath nothing to do to institute and if he do his action is like the act of a Judge in alieno foro where he hath no power and his judgement therefore is Null An Instituted Sign which hath not its place as a natural or artifical help but by institution as a solemn stated Ordinance which God will not accept from the invention of man and is a meer usurpation and a nullity or worse Yea it is made an humane Sacrament either fully so or so near of kin to Sacraments as that man hath nothing to do to institute it g Account of Proceed Gen. Excep 18 §. 2. That hath at least the semblance of a Sacrament of humane institution being used as an engaging Sign in our first solemn Covenanting with Christ Here is an high charge such §. 20. Answ as I confesse hath sometimes started my soul and made me fear exceedingly least in the use of this Sign I should sin against my God and during those fears I durst not use it for were these things clear and evident I should as much condemn the practice as any But really I must professe that upon a serious examination of them and considering what is the Doctrine and usage of our Church the nature of the thing as it is allowed and enjoyned by our English Constitutions The charge is unjust the practice is innocent to my apprehension and I dare not but use it for fear of sin against God which I am sure I should be guilty of in disobeying a righteous Law made by a just authority For § 21 1. It is evident that this use of the Crosse is not made any substantial part of Divine Worship but onely an external circumstance added to the Worship clearly declared in the h Can. 30. Constitutions of our Church to be a thing indifferent and continuing so in it self being necessary onely in our present practice upon the account of a Law enjoyning it as commanded by a lawfull Authority Those who declare it indifferent and presse the use of it only as of other indifferent things which are to be used or forborne according to the commands or prohibitions of a lawfull Magistrate cannot with any reason be deemed to make it a part of Worship Whatsoever it may seem to some men to resemble yet to charge the Church with such a thing as it never intended yea as it hath declared against cannot be just yea must be an high violation of that Christian Charity which I am sure is our duty Here then cannot be an hallowing of a thing not holy when it is still professed indifferent in it self necessary onely in praxi because of a positive Law there is no new worship set up nor
particulars were determined had not all the liberty of Rites in things pertaining to the worship of God so taken away that it was not lawfull for them by their owne authority to observe and to institute those things which it is manifest were never commanded either by God himself or by Moses his servant Of many take these few instances 1. The solemn Feast of the Passeover by the Law expressely determined to l Exo. 12.18.19 seven daies yet by a Law of Hezekiah m 2 Chr. 30.23 and consent of the people continued seven dayes longer and neither King nor people charged with sin for doing what God had not commanded 2. The Feast of Purim n Esth 9. instituted by Hester and Mordecay 3. Severall solemn annuall Fasts in the time of the three last Prophets foure o Zech. 8.19 solemne Fasts every year observed among the Jewes when Moses commanded but one and that one day only in the year to be observed in the seventh moneth 4. The Encaenia or Feast of the Dedication of the Altar not commanded of God but set up by p Macch. 4.59 Joseph Antiq. l. 12. cap. 11. Judas Macchabaeus and his Brethren which yet q Joh. 10.22 Christ honoured with his presence 5. In their solemn Fasts and penitentiall mournings they wore sackcleth sate on Ashes or strewed Ashes on their heads to which custom ſ Mat. 11.21 Christ alludes in his manner of speaking of Repentance without the least dislike and these were things by no Law commanded 6. A custome among the Jewes before the Paschall supper for the Master of the family to wash the feet of his own houshold with which Rite Christ t John 13. complied and yet had this no Divine institution or command And 7. If to these we adde the great number of Synagogues built in every City almost and Town for Sacred conventions which yet had no such command from God it will be apparent that even among the Jewes who were in so many particulars determined in their Rites and circumstances about worship many things were yet instituted and taken up and used without any speciall command of God and without sin as in the place cited is largely shewed by that learned Pen. 4. § 38 Now then if so many things pertaining to the worship of God were lawfull for the Jewes to alter and by their owne authority to appoint under that yoak of severer Dicipline and yet in these things they were not charged with sin against that Law Deut. 12.32 There can be no probable argument drawn thence against us nor any reason given why in such things the Christian Church may not use and take the liberty of such constitutions when God hath not so severely tied us up under such or so many particular Lawes and speciall determinations of his own when all these things which are enjoyned us are agreeable to the Generall rules of Order Decency and Edification § 39 We conclude then that the want of a speciall command or Institution of God doth not make the Crosse in Baptisme or any other Rite that we use unlawfull to be either enjoyned or used when in our use of it there is nothing contrary to the Law or word of God So that this branch of the Assumption that was to to be proved notwithstanding all these objections stand good and it is apparent that the Signe of the Crosse in Baptisme as the Church of England retaineth it cannot be charged with impiety either by prophaning that which is holy or by hallowing that which is prophane or not holy CHAP. IV. 2. Our use of the Crosse no matter of iniquity or breach of the Second Table by a violation of charity nor any just occasion of Scandal proved AS the Signe of the Crosse in our practice §. 1. The Crosse in Baptisme no sin against Charity is no sin against Piety in the breach of any command of the first Table so neither is it a sin against Charity in the violation of any precept of the second Table which will be also manifestly evident by this Argument § 2 There can be no pretence of the violation of Charity and so a sinne against the second Table by the use of the Crosse unlesse it be in this one thing as it is matter of Scandall and giveth offence to many weak Brethren and pions hearted Christians and so is contrary to the Sixt Commandement Thou shalt not kill Scandall or giving offence being in the a Rom. 14.15 20. Apostles language a kind of killing or destroying But the use of the Crosse according to the costitution and practice of the Church of England is not directly or by any thing in it selfe or its use chargeable as guilty of Scandall or giving offence c. Ergo. This use of the Crosse is no sin against Charity § 3 This is the Argument wherein the Major is evident and not denied by any that I know nor was the Crosse in the use of our Church charged with any other crime in reference to the second Table than this of Scandall or offence § 4 The Minor shall be made good That the guilt of Scandall or giving offence is not imputable to us or chargeable on us for this use of the Crosse will be manifest by these following considerations 1. § 5 It is not in us subjects a purely spontaneous voluntary or free Act left to our liberty to use or use it not but we are bound up by a Law to use it Now when the comparison is between a Law and a private Scandall it is no hard matter to judge how we must walk When the question is whether we must obey a Law or disobey for fear of giving offence to some by obeying supposing the matter enjoyned by the Law to be lawfull in it self and nothing to be objected against obeying but the offence given to some particular men Here the positive determination of a Law must supersede the consideration of scandal For it is beyond dispute a duty to which conscience is obliged to obey a lawfull authority in all things which are not sin against God and consequently to do what a Law made by such authority requireth And in this case we are not to consider what the event is like to be as to privative offence but to do our duty Now here is a Law made by a full and just Authority commanding this use of the Crosse which is proved to be in it self lawfull to do The scandal then of some men at our practice is no fault of ours nor can we be charged with that guilt because we are not lest free to forbear this practice but are obliged by a Law Were the act purely spontaneous wherein we had a perfect liberty in such a case not to consider a weak brother and to be an occasion of offence is an high breach of Christian Charity and such were the cases which the b Rom. 14. 1 Cor. 8 10. Apostle putteth about
and Feasts of the Church of England Examined and justified THere are two several lovers said that a August in Psal 64. learned Father which have built two several Cities § 1. The love of God buildeth a Jerusalem the love of the world buildeth a Babylon We need not look far back for evidence of the one This poor Church of England hath by woefull experience found that our love of the world hath turned our Jerusalem into a Babylon our Vnity and Order into Division and Confusion and consequently our Beauty and Glory into Deformity and Misery That now it is high time we change our love b 1 Joh 2.15 Love not the world nor the things of the world It is high time to break off that unhappy match We have bin too long adulterous with the world and disloyal to our God Oh let us now give her a Bill of Divorce for a perpetual separation and cordially resolve and say c Hos 2.7 We will go and return to our first Husband for then it was better with us than now By our divisions and our love of the world we had almost destroyed Oh let us now shew that we can and will do more for the love of our God to repair the breaches and set up the Walls of Jerusalem that were broken down Oh let the flames of love in our souls ascend to the God of Peace then shall we sincerely study and endeavour the Peace of the City of God To quicken these flames excite this love and promote this Peace is the only design of these Papers Oh let my Peace-Offering be accepted with God and his Church though the slenderness of my stock will not reach to a d Lev. 5.7 11. Lamb or Turtles yet the Lord with whom e 2 Cor. 8.12 if there be a willing mind it is accepted according to what a man hath and not according to what he hath not will accept this Free-will-Offering of my soul though it be but as f Lev. 5.11 Flower without Oyle even g Lev. 14.31 such as I am able to get In magnis vel voluisse sat est § 2 In my former Sheets I have considered the Differences in Doctrine the Doubts and Scruples about Government Discipline and the Liturgy or Form of publick Prayer and Administrations Wherein I have endeavoured to remove all considerable Doubts and material Exceptions that which I hope may satisfie the sober minded that there is nothing in any of those things Imposed upon us but what the Conscientious Peaceable Christian may and while enjoyned by such Authority ought to submit and Conform unto § 3 There is now but one thing more that I know that troubles us the matter of Rites those several practices and observations prescribed in our Liturgy and enjoyned by the Canons These things we must acknowledge to have bin made both of late and of old the matters of as high Disputes and as sad contentions as the Church ever knew not alwayes from the nature of the thing but most times from the corruptions of men both the over-rigidnesse of some and the frowardnesse of others for long before their increase to that multitude of which * See Pref. to Com. Pr. of Ceremonies why some abolished and some retained Saint Austin is said to complain and when yet they were not a bused to vanity and superstion even in the very next age to the Apostles what sharp and bitter contentions were there about the time of one Feast How were the whole Eastern and Westorn Church divided about the observation of Easter And since our Church hath abolished that †Pref. to Com. Pr. of Cerem c. excessive multitude and cast out the vain unprofitable and superstitious Ceremonies which obscured the glory of God retaining only those that conduced to Order and Decency and Edification Yet what troubles and turmoyles in this little Island the heats of men have raised heretofore and do still continue about these innocent things we have sufficiently seen and can never sufficiently lament § 4 But what great crime are these harmless Rites guilty of that they should be so much spoken against Is there any such Idolatry Superstition Sinne any thing of so horrid a nature in these or any one of these that a pious soul may not dare to approach near them that a conscientious Christian may upon no terms obey the Law that enjoyns them nor on any hand conforme in practice to them no not to maintain what we are so much bound to promote the Peace of the Church I think not Let us take a view of the Particulars whether the observation of Times or Things for we have but these two to consider 1. The Times to be observed 2. The Rites and Ceremonies prescribed in the Sacred Services § 5 1. The Times are either of Fasting or Festivity here all that we have to do is to examine the Fasts and Feasts of the Church of England and how farre these are lawfull to be observed § 6 1. As to the Fasts 1. That Fasting and Prayer is not onely lawfull but a Duty and upon some occasions to be publickly and solemnly kept and observed I know no Christian that ever yet denied Which is to be expressed both 1. In external humiliation of the body in the forbearance of our ordinary food for a time that by that means we may mortifie the flesh and as by a solemn sign declare that we for our sinnes are not worthy of our daily Bread and that we may fit our selves better for the service of God and stir up our souls to more earnestnesse in our suites and supplications to God yea and in laying aside all outward glories and Ornaments and forbearing of delicacies in those things which we must take for the necessary support of our body Hence we read of those practices of the Antients h 2 Sam. 3.31 13.31 Esth 4.1 Psa 35.13 14. Jon. 3.6 8. Dan. 9.3 Renting their cloathes girding with sackcloath sitting on the ground lying on Ashes and putting Ashes on their heads bowing the head and going mournfully It cannot become a solemn Fasting to appear in a garb or carriage suited to Mirth or Festivity But 2. Especially in the humiliation of the heart i Joel 2.12 13. Isai 58.4 5. Ezek. 18.30 31. 1 Sam. 7.4 Jon. 3.10 A broken and a contrite spirit that men resolve and endeavour seriously to cast away sinne repent and reform both heart and life Thus to Fast not to themselves but k Zech. 7.5 to the Lord to seek his face and favour All this we know hath the command of God and the practice of Saints for its warrant and encouragement § 7 The proper occasions of such solemn Fasting are 1. When sin abounds that we by this means may mortifie and subdue the flesh and take as an holy revenge upon ourselves because like l Deut. 32.15 Jesurun we have waxed fat and kicked against our God we