Thanks For example among the daily xviii Blessed be thou O Lord our God that removest sleep from our eyes and slumbring from our eye-lids And let it please thee O Lord our God and God of our Fathers to practise us in thy Law and to make us cleave to thy precepts and bring us not into sinne and transgression and temptation and contempt and so forth ending thus Blessed be thou O Lord that givest good graces The blessing of the Law that is the Thanksgiving to God for it is this Blessed art thou O Lord our God the King of the world that hath sanctified us with his precepts given us command concerning the matters of the Law And sweeten O God the words of the Law in our mouth and in the mouth of thy people the house of Israel And make us all and our children and our childrens children knowers of thy Name and learners of thy Law for it self Blessed art thou O Lord that teachest thy people Israel the Law So in the Blessing of wine so in the Blessing after meat And so for the resemblance of the Blessing of our Lord over the elements with these and the exigence of the businesse may we justly presume that it ran in the like form to the purpose of it And last of all herewith agreeth the practice of the ancient Church wherein for certain the Thanksgiving described afore was joyned with prayer for the effect of that which was done So saith Justine that the President sent forth PRAYERS AND THANKSGIVINGS to God So in Tertullian de or at C. xiiii Sacrisiciorum orationes and in the next words Eucharistia stand both for the same So in the ciiii of the Africane Canons these Thanksgivings are called Prefaces to my thinking because this Thanksgiving was alwayes premised to the prayer which the Eucharist was consecrated with I will here propound that Form of Prayer which followeth after the rehearsall of the institution of this Sacrament in the place alledged of the Constitutions of the Apostles For a Prayer to the like effect is to be found in all the Eastern Liturgies Which if we compare with the Testimonies of Ecclesiasticall Writers which divers have produced to prove that the elements are not consecrated by the affirmative words of Christ as operative but by the prayers of the Church it will appear that it is the prayer whereof we now speak alwayes used in the Church to obtain of God the promise which the institution of Christ supposeth that the elements present might be deputed to the effect of becoming visible signes tendring exhibiting the invisible grace which they figure Which is that which in this matter is called Consecration as I suppose Having repeated the institution of this Sacrament out of the Gospels where we left afore it followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore mindfull of his Passion and death and rising from the dead and ascension into heaven and of his second appearance at which he is to come with glory and power to judge the quick and dead and to render to every man according to his works we offer to thee our King and God according to his appointment this bread and this cup giving thanks to thee through him that thou hast vouchsafed us to stand before thee and to minister unto thee And beseech thee that thou wouldest look favourably upon these Oblations present before thee thou God that wantest nothing and accept them to the honour of thy Christ and send down the holy Spirit witnesse of the passions of the Lord Jesus upon this Sacrifice to exhibite this bread the body and this cup the bloud of thy Christ That they which pertake of it may be confirmed in godlinesse obtain remission of sinnes be delivered from the devil and his deceit be filled with the holy Ghost become worthy of thy Christ and obtain life everlasting thou being reconciled to them God Almighty It is clearly true in the sense and language of the ancient Church which S. Ambrose saith De iis qui myst init C. ix Ante consecrationem alia species nominatur post consecrationem corpus Christi significatur Before Consecration another species is named that is the bread after it the body of Christ is signified And de Sacr. v. 4. Dixi vobis quòd ante verba Christi quod offertur panis dicatur ubi Christi verba depromta fuerint jam non panis dicitur sed corpus appellatur I told you that before the words of Christ that which is offered is called bread after the words of Christ â—â—e produced it is no more called bread it is called his body Therefore whereas in this prayer the elements are named by their kind of bread and wine it is plain that all that while they are not conceived or intended to be consecrated And what doubt can there be in that when we see a prayer follow wherein is desired that the elements may become the body and bloud of Christ And he that shall turn over the Copies of Liturgies which we have extant from the Eastern Churches shall find them to agree in this That after the institution is rehearsed out of the Gospels professing that what is presently done is in obedience to the same prayer is made first that by the holy Ghost the elements may be sanctified to become the body and bloud of Christ and then that they may be to such effects of grace as are specified in the form rehearsed to them that communicate Onely in the Missall of the Maronites printed at Rome there be divers forms of Consecration which they call Anaphora under the Apostles names and other Eastern Doctours wherein this prayer seemeth to be wilfully changed to make them conformable to the doctrine of the now Church of Rome It was printed there for the use of that nation in the yeare MDXCIV In the ancient form of the Latine Church there seemeth not by the now Canon of the Masse but by the remembrance of it extant in ancient Church-writers to have been some difference from this and that difference seemeth to have occasioned the errour of the now Church of Rome concerning Consecration by operative words Neverthelesse the words of S. Ambrose or whosoever writ those books de Sacram. are these v. 4. Vis scire quia verbis coelestibus consecratur accipe quae sint verba Dicit Sacerdos Fac nobis hanc hostiam asscriptam rationabilem acceptabilem quod est figura corporis sanguinis Domini nostri Jesu Christi Qui pridie quà m pateretur Wilt thou know that it is consecrated by the heavenly words heare what be the words The Priest saith Make this Sacrifice imputable accountable acceptable for us which is the figure of the body and bloud of our Lord Jesus Christ. Who the night before he suffered so forth proceeding to rehearse the institution out of the Gospel In the Canon of the Masse is added ratam or ratified Fac nobis hanc hostiam asscriptam ratam rationabilem
found with the world must end in confusion before we practise that virtue It is never lawfull to do any thing that is evil but it is not evil but necessary in the sphere of things indifferent to follow the Law that standeth though a better might stand in stead of it Herewith agreeth the judgement of the principall reformed Divines themselves chief Reformers which my desire is to repeat here though it hath been produced more at large not as pretending to stand or fall by pluralitie of voices but desiring to make it appear that nothing is said here to crosse the Principles of the Reformation and chief Reformers Philip. loco de Caerem in Ecclesia p. 651. In Ecclesiis emendatis reliqui sunt ritus aliqui adiaphori quia hujus vitae actiones ordine aliquo distribuendae sunt Hominum natura intelligit amat ordinem qui quidem maximè decet Ecclesiam congressus publicos In reformed Churches there remain some indifferent rites rites concerning indifferent things because the actions of this life are to be disposed in some order Man by nature apprehendeth and loveth order which especially becometh the Church and Publick Assemblies Calv. 4. Instit x. 27. Neque enim haberi potest quod Paulus exigit ut decenter omnia ordine fiant nisi additis observationibus tanquam vinculis quibusdam ordo ipse decorum consistat That whith Paul requireth that all things be done decently and in order is not to be obtained unlesse that Order and Comelinesse stand upon some observances added as bonds to wit to inforce it To the same purpose a little afore Si in rebus agendis vigere semper aliquem ritum oportet quem non respui publicae honest at is intersit at que adeò humanitatis ipsius id in Ecclesiis praesertim observandum quae cum bene composita omnium constitutione optimè sustinentur tum verò sine concordia nullae sunt prorsus And a little after he toucheth the reason here discoursed to the quick At cùm in hominum moribus tanta sit diversitas tanta in animis varietas tanta in judici is ingentisque pugna neque politia ulla satis firma est nist certis legibus constituta nec sine stata quadam forma servari ritus quispiam potest But there being so much difference in mens manners so much diversitie of minds so much contrariety of judgements and dispositions neither is any Common-wealth firm as it should be till it be settled with certain Laws neither can any rite be observed without some settled form Rites prescribed by God cannot be observed but according to Forms prescribed by man Philip ubi suprá Rursus autem munitur publics tranquillitas hâc doctrinâ quòd dicimus propter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eos ritus qui boni ordinis causâ instituti sunt servandos esse peccare homines petulantes qui in Ecclesiis emendatis violant tales ritus cum scandalo Again the publick quiet is fortified by this doctrine wherein we say that for good Orders sake those Rites which are ordained for good Orders sake are to be observed and that such saucy persons as violate such Rites with offense in reformed Churches do sinne Again Aliqui homines c. Some men of savage nature hate all Laws as a prison but others of gentle nature and sociable and understanding themselves to be born to Communicate nay that their chief work is to contribute their indeavours to help and cherish the Church of their own accord observe honest usefull Rites and avoid Offenses and knowing that publick Assemblies of the Church are ordained by the singular providence and blessing of God and that God would have this frequency credited that the voice of the Gospel may sound upon earth study to maintain the order the quiet the gravitie of these Assemblies CHAP. VII The prohibition of Quenching the Spirit concerneth immediate inspirations Prescript Form of Prayers as wel of as other parts of the Service is for the Edification of the Church Order not to be maintained without it Three parts of the Service of the Temple The Praises of God the Confession of sinnes the Priests Blessings The Service of the Synagogue prescribed Of the eighteen Benedictions Of the Service of their Fast of Seven dayes The Deacon ministred their Service Justine Martyr and Tertullian misunderstood Summe of the Church-service All Prescript Of Canons that Prescribe the Service to be Ordered by Councels Alterations in Liturgies Agreement of Reformed Churches THis is the substance of those things that are to be done for the publick Service of God at the Assemblies of Christians And these are the grounds of those Rules by which the form in which they are done is to be directed Before we come to touch that particular form of Service which we use with these Rules let us make triall of them in some particulars which in the generall point of publick Service are or may be questionable And that by the method already set on foot of Reasons drawn from the grounds and rules of the Apostle seconded by the practice of the Primitive the judgement and agreement of Reformed Churches Among which there is none of more account then this Whether there ought to be a set Form of Prayer prescribed for our Assemblies For it is not denied that their ought to be an order prescribed for Publick Service in the whole but Publick Prayers and the form of them it is pretended are to be referred to the discretion of the person by whom they are ministred by virtue of that charge of the Apostle wherein he forbiddeth to Quench the Spirit 1. Thes v. 19. which is conceived to be done when the conceptions of mens minds or the expressions of their tongues are stinted to prescribed forms and men by that means so confined that they cannot make demonstration of those graces which the Spirit of God hath indued them with This is to my understanding the best of that Argument that casteth so much and so dangerous scruple in a clear businesse And at a distance carrieth an appearance of the Word of God and the meaning of Scripture but survayed near hand may be a warning to all men how they trouble the Church with misapprehension received upon the superficiall sound of the words of it For when the Apostle forbiddeth to Quench the Spirit he speaketh of immediate inspirations of the holy Ghost such as they were by which men were inabled to discern the secrets of other mens hearts As in 1. Cor. xiv 24. by which the Prophets of Antiochia were informed of the will of God for the sending of Paul and Barnabas And those others for the ordination of Timothy Act. xiii 2. 1. Tim. iv 14. by which the truth was revealed unto them as concerning matters in hand at their Assemblies 1. Cor. xiv 30. And the Rule of the Apostle If Revelation be made to another as he sitteth let the first be silent is to
what prayers were these whereof he speaketh but those which we shall shew afterwards were wont to be made as a part of their Service on behalf of the Hearers as also of Penitents and persons beset with evil spirits by themselves and the Congregation both immediately afore their departure Afterwards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But we having thus washed him that is perswaded and agreed bring him to those that are called Brethren where they are assembled to make Common-Prayers both for themselves and for him that is baptised and all men else every where earnestly It shall appear in due time that the Prayers of the Church for all states of persons in the Church followed after the Hearers were dismissed before celebrating the Eucharist Therefore at them onely the Brethren are present whereas the Hearers were at those which were made for the forgivenesse of their sinnes That unbelievers were admitted to be present at Preaching or Expounding the Scriptures in the time of the Apostles it appeareth by S. Paul 1. Cor. xiv 24. But if all Prophesie and there come in one that believeth not That they were excluded at that time as afterwards when the Eucharist came to be celebrated I have not the like evidence but in reason I must needs presume it Hereupon riseth the difference between these which once were called the First and Second Service The ground whereof being taken away in this state of the Church in which all are baptized Infants and publick Penance for the greatest part is unknown neverthelesse that Service must needs remain the chief part of Gods publick Service which the Eucharist is celebrated with howsoever it come to passe that the Eucharist is not celebrated at the greatest part of solemn Assemblies This is remembred here upon occasion of that Confession of sinnes which our Service beginneth with as also the Service of almost all reformed Churches in which it may be counted a generall order to begin with Confession of sinnes Which order Du Plessis laboureth to derive from the ancient practice of the Synagogue first and consequently of the Church Primitive alledging to that purpose those forms of Confession over the sacrifices which P. Fagius hath produced from the Hebrew Doctours upon Lev. xvi 21. where the Law saith And Aaron shall lay both his hands upon the head of the live Goat and confesse over him all the iniquities of the children of Israel and all their transgressions in their sinnes together with the words of Liranus upon that place Sicut facimus in Confessione facta in principio Missae As we do saith he in the Confession which is made at the beginning of the Masse As also the Authour de de Cardinal Christi Operibus among S. Cyprians works Hierarcha pius quem Spiritus s compungit excitat inhabitat sanctificat confidenter orat pro sua populi ignorantia recolens pudibundi contriti animi confessione quòd aliquando praevalente adversùm se peccato fuerit derelictus The pious Bishop whom the H. Ghost pricketh stirreth inhabiteth and sanctifieth prayeth confidently for his own and the peoples ignorance recalling in the Confession of a mind ashamed and contrite that sometime he hath been forsaken sinne prevailing against him It is manifest indeed that this Confession of sinnes is used in the Breviarie in Feriali officio ad Primam as well as at the beginning of the Masse in these words Confiteor Deo omnipotenti The people answering Misereatur tui omnipotens Deus dimissis peccatis tuis perducat te ad vitam aeternam Which done the people also make the like Confession for their parts the Minister answering the same And this is the Confession of sinnes which is meant in the words of Liranus and the Authour de Cardinalibus Christi operibus though it is not probable that it passed in those scandalous terms that follow in his time And this in the Rubricks of the Maronites Missall as it is printed at Rome is called Absolving the Priest by the people But since sacrifices are no part of the morall Service of God and it hath been declared how Confession of sinnes was used in the Temple at that morall Service it seemeth impertinent here to consider that which was done at offering Sacrifices As for the Service of the Primitive Church at which unbelievers and such as onely pretended to Baptisme with those that were under Penance and the like were present This will be a constraining reason to prove that no Confession of sinnes no prayer for Forgivenesse was made in common for them and all believers at the beginning of Service because of the great distance of their estates and conditions in the Church and because this was the subject of those Prayers which Hearers Penitents were dismissed with at the end of the first Service the Congregation joyning with them and the Bishop or Priest blessing them to that purpose as must be said afterwards Therefore in Justin Martyr and Tertullian where they describe what was done at those solemn Assemblies in the Constitutions of the Apostles L. viii which seems to be the most ancient Form extant and in most of the Greekish Liturgies there is no Confession of sinnes at the beginning And therefore it may justly seem to have been put there after that the difference of first and second Service came to be observed rather for fashions sake and remembrance of the ancient custome then for the originall reason when the world was become Christian and the difference between hearers and the rest abolished In the beginning of the copie which they give us of the Ancient Spanish Course called the mosarabe or mustarabe there is this Rubrick Factâ priùs Confessione uti fit in Miss is Latinis juxta usum Toletanum antiquum dicitur Introitus to qui sequitur modo Confession first being made as in Latine Masses according to the ancient use of Toledo the Introit is said in manner following As if this Confession were proper to the Latine Service in opposition to the Greekish Which notwithstanding in that which is intitled to S. James he that celebrateth maketh Confession of his sinnes praying for pardon to the purpose that his Service in celebrating the Eucharist may be accepted which originally when no mention was made of the Eucharist at the beginning being kept private from the unbelievers could not have been That which is now at the beginning of the Masse by the stuff is discovered to be of later date being as scandalous a passage as any in all the Masse besides when he sayes Confiteor Deo Omnipotenti B. Mariae semper Virgini B. Michacli Archangelo B. Joanni Baptistae SS Apostolis Petro Paulo B. N. Omnibus SS vobis Fratres quia peccavi nimis cogitatione verbo opere This is not to say that Confession of sinnes is not fit for the beginning of Service I mean nothing lesse as shall be said afterwards But that it is not derived from the generall and originall Form of
rest especially upon the Sabbath and that particularized to concern both Israelites themselves and their slaves and those that sojourn within their gates But that is very considerable which excellent Divines have observed That in the fourth Commandment where is so large provision for bodily rest there the purpose of that rest is onely pointed at in generall terms when it is commanded to be SANCTIFIED which is likewise done in all their Solemnities when they are called ASSEMBLIES but there is no mention made of any particular work of the Morall Service of God wherewith the Sabbath is commanded to be sanctified or for performance whereof they are commanded to Assemble unlesse it be the reading of the Law upon the seventh yeare commanded Deut. xxxi 12. So that it seemeth the Jews have reason when they observe that neither the Form nor Time of Prayer is appointed them by the Law of Moses but by the constitutions of their Elders Maimoni of Prayer C. 1. Numb 1 2. Indeed that the spirituall Service of God of Prayers and his Praises of hearing the Word and meditating upon his works was the thing for love whereof the Jews were commanded to keep the Sabbath those miserable people who in most things are blinded with the letter and never look under the vail upon Moses his face have been able alwayes to perceive as it is to be seen by the sayings of their late and ancient Writers Josephus ad v. Appionem ii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses propounded to the Jews the most excellent and necessary learning of the Law not by hearing it once or twice but every seventh day laying aside their works he commanded them to Assemble for the hearing of the Law and throughly and exactly to learn it Philo de vita Mosis iii. relating the passage of him that gathered wood on the Sabbath of whom it is said Numb xv 33. They brought him unto Moses and Aaron and unto all the Congregation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They take him saith he and bring him to the Ruler with whom sate the Priests all the multitude standing by to heare He observeth that Moses was then expounding the Law as upon the Assembly of the Sabbath Aaron that is as he expoundeth it the Priests sitting on the Bench with him the Congregation standing by to heare The observation he prosecuteth with his reason in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the custome was alwayes when occasion gave way but principally on the seventh dayes as I shewed afore to be exercised in knowledge the Chief going afore and teaching the rest increasing in goodnesse and bettering in life and manners From whence at this day the Jews study their Countrey learning upon the Seventh dayes dedicating that time to knowledge and the contemplation of Nature For the Synagogues in cities what are they but schools of wisdome and in his book de Decalogo he deriveth the imployment of the Sabbath in considering the works of God and calling their own works to account from that which God did in the beginning when he saw all that he had made and behold it was good Abenezra upon the fourth Commandment Exod. xx 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We see that the yeare of Remission is correspondent to the Sabbath for it is likewise the seventh of years And the Lord commanded that they should reade the Law in the beginning of it before men women and children expressing the reason Deut. xxxi 12. THAT THEY MAY HEARE AND LEARN AND OBSERVE And behold the Sabbath was given to consider the works of God and to meditate upon his Law as it is written Psal xcii 4. FOR THOU LORD HAST MADE ME GLAD THROUGH THY VVORK I VVILL TRIUMPH IN THE VVORKS OF THY HANDS R. Isaac Abarbinel upon Deut. v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Besides part of the benefit of this allowed day is to give to the blessed God the seventh of the week to learn the Divine law and the Tradition of the words thereof the expositions of it and to mark well the NICETIES of it As they say that is their ancient Talmud Doctours in the Gemara of the Jerusalem Talmud SABBATHS AND FEASTS VVERE NOT GIVEN BUT TO LEARN THE LAVV UPON THEM And therefore they say in the great Midras or allegoricall exposition of Exodus Sect. 26. and of Deuteronomy That the Sabbath weigheth against all the Commandments as procuring them to be known and observed A man may justly marvell seeing the Morall intent and purpose of this Commandment was so well known among the learned of this people how it cometh to passe that the Fathers of the Church charge the Jews so deep for observing the Sabbath with bodily ease and luxurious pastimes Ignatius Epist ad Magnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I understand that there is cause to think these words to be none of Ignatius his own which notwithstanding they are Ancient enough for this purpose and in themselves remarkable if first we observe That the Eastern Christians of Ancient time observed the Sabbath in some measure for Divine Service as well as the Lords day from whence came afterwards the difference about fasting on the Saturday For immediately upon these words it followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and after he hath kept the Sabbath let every lover of Christ keep the Lords day festivall Thus then saith the supposed Ignatius Let every one of you keep the Sabbath spiritually taking pleasure in meditation of the Law not in bodily rest admiring the workmanship of God not eating meat dressed the day afore nor drinking luke-warm drinks and walking by measure and taking pleasure in dansing and senselesse noises S. Augustine in Joan. Tract iv Observa diem Sabbati magis nobis praecipitur quia spiritualiter observandum praecipitur Judaei enim serviliter observant diem Sabbati ad luxuriam ad ebrietatem Quantò meliùs foeminae eorum lanam facerent quà m illo die in Menianis saltarent KEEP THE SABBATH is commanded us more because it is commanded us spiritually to be observed For the Jews keep the Sabbath day slavishly for luxury for drunkennesse How much better had their women spin wooll on that day then danse in the porticoes and in Psal xcii Ecce hodiernus dies Sabbati est Hunc in praesenti tempore otio quodam corporaliter languido fluxo luxurioso observant Judaei vacant enim ad nugas cùm Deus praeceperit observari Sabbatum illi in his quae Deus prohibet exercent Sabbatum Vacatio nostra à malis operibus vacatio illorum à bonis operibus est meliùs est enim arare quà m saltare Illi à bono opere vacant ab opere nugatorio non vacant Behold this is also a day of Sabbath which the Jews at this present keep with a kind of bodily languishing dissolute and luxurious ease For they are at leisure for toyes And whereas God commandeth to keep the Sabbath they spend the Sabbath in that which God forbiddeth Our being at
obedience so the Net was not strong enough to hold them and yet brake not But when the world came into the Church then was the Parable of our Lord more clearly fulfilled which resembleth the Gospel to a Net which drew to the land both good and bad fish and when the Net is not strengthened by the secular Arm no marvell to see it break in pieces It is therefore requisite that the Orders of Publick Service have the force of Temporall Laws by Act of Kingdomes and Common-wealths but it is neverthelesse requisite that it should be directed by the Office of Ministers of the Church no otherwise then it was before the Empire or any Common-wealth received the Faith The charge of directing belongeth to the one which cannot be dispossessed of it the power of constraining belongeth to the other which must give account how they use it or not Heb. xiii 17. Obey them that have the Rule over you or guide you and submit your selves for they watch for your souls as they that must give account 1. Thess v. 12 13. And we beseech you Brethren to know them which labour among you and are over you in the Lord and to esteem them very highly in love for their works sake What can these Exhortations and Injunctions of the Apostle concern if in matters so proper to their charge as the Publick Service of God and the Order of it those of whom the Apostle speaketh are not to direct but to execute And when those disorders fell among the Corinthians in their Feasts of Love and receiving the Mysteries in praying praising God and preaching in unknown Languages no doubt through those partialities of the Presbyters the Ordinary Guides of the Church there where of hath been spoken elsewhere the Apostle indeed himself taketh Order in his time but in case the like fall out afterwards hath he not authorized the Ordinary Ministeries of the Church by his example to take Order in like matters And when he writeth to Timothy 1. Tim. ii 1. I will therefore that first of all supplications prayers intercessions and giving of thanks be made for all men wherein without peradventure he taketh order for the substance of Publick Prayer for their Assemblies as shall appear is it his purpose to referre the ordering of it to the Congregation there or to his Office whom he inchargeth with it It is to be seen indeed how much King David did in ordering the Publick course of Divine Service in his time But it is to be considered how he proceeded in it by that which we reade 1. Chron. xv 16 17. And David spake to the chief of the Levites to appoint their brethren singers with instruments of musick psalteries and harps and cymbals sounding by lifting up the voice with joy And the Levites appointed Heman and the rest which is the very course by which we pretend such things are to passe But in the Church of Christ as from the beginning things came to be practised in the Service of God by Order of the Ministers and consent of the people so when Emperours Kingdomes and Common-wealths received the Faith they purchased themselves no right of disposing in such matters as by the Scriptures belong to the Ministers charge but they impose upon themselves the charge of inforcing these Orders which shall seem to be for the advancement of godlinesse And therefore upon the judgement of discretion common to all Christians they are to proceed in denying or inforcing the execution of that which is directed by them whose charge it concerneth If they proceed further they are to answer for the good aswell as for the wrong which they do so farre as that which is done for the better as it advanceth the publick good in the particular substance of that which is done so it may prejudice it more in the consequence of the Example Let us then recollect from the first to the last what hath been said of the reasons and grounds whereupon the Apostle proceedeth in regulating matters concerning the Publick service of God and we shall find that the Church in all ages is to proceed no otherwise First the edification of the Church that is the instruction of Gods people in the knowledge of him the training of them in the exercise of godlines is the aim proposed This is procured by observing Order and Comelinesse in all things to be done of that nature The best and most unpartiall reason is to be imployed in judging what best becometh in matters of this weight and because it is not possible to put these Ordinances past contradiction of opposite reasons the custome directed by the Ministers of the Church upon advise of common reason and most primitive and universall President of the Church and inforced by the secular Arm is to take place for Order sake If after all this a question be made Whether matters established with a tolerable respect to the Fiduciall Line of this Rule oblige men in conscience to observe them or not he shall leave the Church obnoxious to perpetuall confusion by necessary consequence seeing it is not possible that all men should agree of their free accord to observe any course as fittest to be observed unlesse they think themselves tied in conscience to observe that Rule which for the latitude and kind of it is not sinfull for themselves to observe and that if they fail they may be constrained to it because it is established Possible it is that men proceeding in the form of this Rule should so farre mistake themselves as to injoyn the Church to violate some of Gods Laws in obeying theirs in such a man is bound with his bloud to maintain his disobedience But our speech concerneth matters of indifference where the perpetuall Law of God and Nature forbiddeth not the whole kind and latitude of the thing commanded where no perpetuall Law of God or Nature no positive constitution of God or man that ought to take place afore this cometh between if the Laws of the Church strengthened by the secular Arm bind not a man in conscience by virtue of that Law of God that inforceth obedience to their Authours to do according to them then must all men be at their freedome to dissolve or preserve order in the Service of God as they please Where nothing but custome of the Church upon probable reason directeth our practice we must not proceed according to our private reasons which perswade the contrary but according to publick custome if we will be ruled by the Apostle But where there is Law to constrain us we may perhaps have reason to think that the Authours of Laws might have done better in ordering matters otherwise and yet be bound our selves to follow the course which they prescribe They are to answer for the things they injoyn we for our performance when was any humane Law made that could not be faulted if our obedience be delayed till it find such laws as no fault can be