solius Gloria Patri See Conc. Val. Can. 7. also Platina de vitis pontific Damas 1. Psalme yea sometimes of their Prayers also Of that in the Communion It is very meet and right so to do Therefore with Angels and Arch-angels c. I might give yea they are gathered to mine hand by [y] Ball. trial of Separ ch 9. p. 175 176. ch 7. Answer to Objection 3. Mr. Ball a cloud of Witnesses Councels and Fathers to evidence this practice in the ancient Church And though the whole Liturgies that go under their names be conceived to be of later date yet these particulars are acknowledged to have been in use in those elder times So that all these things considered there yet appears nothing which can prove our Liturgy repugnant to the Rule of the Gospel or upon this account unlawful to be used Sect. 25 2. Having now shewed our warrant and cleared these Responsals and Alternate Readings and evidenced their non Repugnancy to the Scriptures it will be matter of lesse difficulty to solve that Objection of their Repugnancy to edification for as to this it is said Object 2 That they cause a confused murmur in the Congregation as to edification whereby what is read is lesse intelligible and therefore unedifying and again we may warrantably professe in the name of our selves and many sober pious persons that we experience that these things are against our edification But for Answer Sect. 26 Answ 1 1. The Ancient Church thought them not so their constant practice shews that they judged this way expedient and edifiing 2. If any cannot experience his own edification I shall earnestly beseech him before he passe a censure upon or condemn the practice that he would first do this one thing viz. seriously sincerely and impartially as in the presence of the great God that [z] Jer. 17.10 searcheth the hearts and tryeth the reins examine his own Soul and see from whence it really commeth to passe that he is not edified whether it be not from something in himself rather then any thing in the matter or form of the Prayers and Hymnes so read or sung For if it be either from his own carelessenesse or non attention or from a prejudice in his mind against the way and practice that he receives not that profit which he otherwise might there is no reason for this to condemne the form when all the fault must be charged upon his own self let but such a Soul endeavour to purge out those corruptions and prejudices let him seriously attend the service and mind what he is about and without disputing cordially joyn in those Petitions Orizons and praises I doubt not but every such humble pious devout Christian will experimently find his heart in a good measure excited quickened inflamed in his devotions and then see that these are not unedifying It is true indeed when men look upon these things with an evil eye when they shall give themselves as some have done liberty to vilifie reproach and scorn the way of the Church and contemptuously call it The Chattering of the Priest and Clark one to another it is no wonder if they be not edified by that which they so much despise But if this be an argument it holds as strongly against all the conceived prayers and preachings of men For we cannot be ignorant when these late daies have given us too sad experience how many persons have taken up a prejudice against the Ministers they conceive such and such to be formal and cold in their Prayers dull and heavy in their Preaching they despise the persons and then their labours and say they cannot edifie by them Scarce any have been found though never so eminent but to some or other their Prayers and Preaching have been judged unedifying yea to some The whole order of the Ministery hath been so judged and yet this is no argument to prove them so when the onely fault is in the passions or prejudice of the hearers This was that which hindred the edification of the Jew in Christs time [a] Jo. 7.41 52. He was of Galilee [b] Math. 13.55 The Carpenters Son c. and from hence it was that He [c] Mark 6.3 5. could do no mighty works there not because he had not power to do so but because of the hardness of their hearts who through their prejudice against him could not receive the things of their peace And really I fear that in our case it is the great prejudice which is in some men against the Persons and Places of those Reverend Bishops and others who impose this Liturgy that makes men dislike the Form for their sake and it edifies not onely because it comes from those persons which they love not I charge not this upon all onely I do desire every one seriously to examine his own Soul and see if somthing of this nature be not in himself before he passe a judgment of non-edification upon the thing or use required as if it arose from the nature of that which arises onely from the nature of mens passion and prejudice And withal I might oppose and justly to this the experiences of others sober pious Christians whose hearts as thousands will testifie have been wonderfully excited quickened inflamed and so edified by their not formal but religious devout attendance on these holy performances Sect. 28 3. But for the thing it self Is there not in it reall matter of edification may not yea doth not the very Alternate Reading and Responsals supposing still the attention of the mind and heart edifie The Confused Murmur as it is called makes not the words intelligible to them who do themselvs bear a part and say those words All edification as was noted by those right reverend Bishops [d] Accompt of proceed Answ to N. 3.4 at the conference is not to be confined to the informing of our Reasons and Vnderstandings but there is also very much of edification building up the Soul in Grace Holiness Faith Fervour toward eternal life in the quickening continuing and uniting our devotions which are apt to sleep freeze and grow flat in a long continued Prayer And people no doubt may be and many souls are thus very much edified when they are often awakened by frequent Amens and Interlocutions being thus excited and stirred up by mutual exaltations provocations petitions holy contentions and strivings which shall shew his own and stir up others zeal to the glory of God It is not for edification that by that short Petition Lord have mercy upon us and incline our hearts to keep this Law after every commandement [e] Accompt of proc p. 103. Answ to Sect. 1. P. 17. Christian People are taught as by a quick and active Prayer to aske and beg upon their knees pardon for their lives forfeited by the breach of each Commandement and to pray for Grace and strength to keep them for the time to come In
besieged and taken City to embrace the Gospel the Gospel of peace and love and by all sedulity in the practice of righteousness and diligence in the wayes of the Gospel viz. Humility Meekness Holiness and Devotion Piety and Peace Patience and Obedience with all earnest endeavours (o) Luk. 13.24 strive to enter in at the strait Gate and contend who shall get first into the possession of those joyes which (p) 1 Cor. 2.9 neither eye hath seen nor ear heard nor can the heart of man conceive which God hath prepared for them that love him but with that wicked violence wherewith (q) Ovid. Metam l. 1. Affectâsse ferunt regnum Coeleste Gigantes Altaque congestos struxisse ad sidera montes As if we were of the posterity of those Gyants mentioned in (r) Genes 6.4 Scripture who had not only corrupted themselves for so had the (s) Vers 5. sons of God the children of the Church done also but quite revolted from all Religion and Piety from all Peace and Humanity such who were mighty in Power and fierce in Nature (t) a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q. Defectores sc a Deo Desectores sc hominum Irruptores â—c in hominem fallen from God and falling with violence upon those who were weaker than themselves (u) Ovid. ibid. Sâ—d illa propago Contemptrix supe ûm saevaeque avidissima caedis Etviolenta fuit scires è sanguine natam Sect. 16 Doth not that Poet make a perfect Anatomy of our hearts Are not we the persons and this the Age who have despised the Lawes of our God who breath nothing but violence one against another Victa jecet pietas Piety and holiness peace and love lie trodden down but sin and profaness is rampant (x) Mat 24.12 iniquity aboundeth and love is cold as if what with our rebellions against Heaven and what with our contentions among our selves we were resolved not to suffer the Almighty to put up his anger and lay down the arrows of his indignation yea that God himself should not give us peace for When even the season calleth us jointly to (y) Hag. 1.8 go up to the Mountain and bring wood to build the house of God to repair the breaches of the Temple and again to set up the walls of Jerusalem the Holy Government and Discipline that is broken down We on the contrary take several wayes to fetch Coals and throw in fire to destroy the remnant to burn up the Gates and devour even the foundations of our Church and peace We provide materials but such as they in (z) Gen 11.3 4 9. the Holy Story Brick and Slime to raise a Tower in defiance to Heaven as if our whole design were to get our selves a name though but to be famous for our Rebellion against the Lawes of God and the Land to all succeeding Generations when the issue of all can be nothing but Babel Division and Confusion Should we like (a) Gen. 11.16 Hebâ—r now give names to our children according to the times how would all our Regist's be filled with (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Division Pelegs For how are we divided in tongue shall I say yes we study a new canting language as if we feared we could not separate far enough one from another if we cloathed the old Truths of Religion in the known expressions as if we must still have a (c) Judg. 12.6 Schibboleth to distinguish parties but especially in heads and hearts and hands Our judgments differ and our hearts are divided in our affections and our actions are all levelled to nothing else but the interest of that side and the support of the quarrel of that party which we have espoused Sect. 17 Let me take leave a little to vent that passion and grief of heart that boyles within me (d) Jer. 4.19 20. My bowels my bowels I am pained at the very heart my heart maketh a noise dolefully lamenting within me for division upon division and consequently destruction upon destruction is cryed (e) Lam 2.11 Mine eyes could even fail with tears my bowels are troubled my liver is poured out or gall cast up through extremity of grief and indignation for the destruction yea for the (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fregit breach of the daughter of my people A breach now not made upon us by a Forrain Invader but a fraction made among us and within us by our own froward and petulant contentions Since (g) Luk. 6.45 out of the abundance of the heart the mouth speaketh marvel not where such sorrows for and tender compassions to this poor afflicted Church have taken such possessions of and make such deep impressions upon my soul when mine heart is so deeply affected to see the (h) Lam. 2.10 Virgins of Jerusalem hang down their heads for shame and confusion and the Elders of Sion which should sit on their seats of Judgment in splendor and beauty even to sit on the ground in sorrow and sadnesse because her children unnaturally teare out the bowels of their mother and will not yet learn that great lesson of the Gospel Peace and Love marvel not I say that now these floods seek a vent and open the sluces of the eyes and force away the barres that were upon the lips Sect. 18 Memorable is the story of the son of Craesus dumb from his birth yet when Sardis the royal seat was taken by the Persians and the sword of the insolent Souldier was lift up against the life of the King his Father then the strength of natural affection and piety to his Father loos ned the tongue of the dumb child and he who never spake before could then find a tongue to plead for his Fathers life anâ—ery out (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He odot ex eo Valer. Marc l. 5 c. 4. O Sir kill not Craesus There is as great danâ—er now to our dear Mother the Church of England from these bitter Divisions of her children as from the violence of unruly Souldiers if these continue she must expire Piety and pity would make even the dumb to speak and plead her cause And indeed who can keep silence at such a time as this Who can write and not mingle his tears with his inke or speak and not mix bitter sighs and sobs with his words (k) Jer 9 1. were our eyes waters and our heads fountains of teares here is occasion enough to spend all for the Divisions of the daughter of England Divisions not now of (l) Judg 5.15 Ruber one single Tribe but of all the Tribes of our Israel even among Priests and people too Nor are these only single Divisions and Breaches but Division upon Division and we are subdivided into as many Factions and Schismes as there are opinions or interests among men And which is more sad these heats and hateful contentions reciprocated among men who
this Law it is this It enjoyneth all Ministers in the Church of England to usâ— this form of Confession Prayer Praises and Administration of Sacraments and the Rites therein prescribed in all the administrations of the publick worship of God Now there is no imaginable reason why any should refuse conformity to this Law but what may be referred to one of these two heads The unlawfulnesse or the inexpediency not of the constitution but of the practice And if I satisfie these two that it is neither unlawful nor inexpedient I am sure I shall do enough to justifie yea considering the Law upon us to prove the necessity of this practice to any rational man CHAP. III. The Liturgy examined and 1. That a prescribed form is not unlawful proved Sect. 1 THe first thing that we shall consider is the lawfulnesse of the use of this Liturgy for this is the main and this being cleared the matter of expediency considering the Law requiring it will soon be resolved Here then our enquiry is whether there be any thing in this form which is in it self evil or that may not be used without sin Sect. 2 Upon serious consideration with the best eyes and judgement which I have having also in view those many exceptions both formerly and of late made against it I must seriously professe that I can find nothing but what we may use and submit to without sin And really being convinced that we lawfully may do so as to any thing in the matter of it I must conclude we must do so in regard of the Law that enjoyns it In this case therefore for the satisfying of my self and others for we are not to obey as brutes but as rational Creatures who are to know what and to give a reason why they obey it is not proper for us to enquire whether it be well imposed but being imposed whether may we lawfully use it Not whether it were just or fit to make such a Law for of this we are not the Judges but the Law being made how far are we bound to obey it and this is our proper work 1. Sect. 3 The Question then so far as concerns our practice is not whether our Superiours may justly enjoyn this service and require this use of the Liturgy upon such severe penalties The Question truly stated as to our practice though I judge they may yet for me let every one abound in his own sense so as he publish nothing of it to disturb the peace of the Church or raise in men an evil opinion of their governours Negatively nor suffering their own hearts to despise or have a grudge against or ill thoughts of their Rulers or their Authority God having unquestionably bound all by his most righteous Law [a] Exed 22 28. Acts 23.5 not to revile the Gods or speak evil of the Judges and Rulers who are as Gods and this Law forbidding not only reproach and calumny by the tongue but the iniquity of the [b] Eccl. 10.20 thoughts also The same [c] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word is used both in Moses and Solomon and signifies not only open rayling or blaspheming but in the primary and first Notion any vilifying contemning or slighting we may not openly rail on them like those impure Sectaries who [d] Jude 8. despise Dominion and blaspheme Dignities nor privily detract from them nor in our thoughts contemn or slightly regard them for they are [e] Psal 82.6 Gods and to be reverenced as well as obeyed Their names and honours are sacred as well as their persons Sect. 4 2. The Question only is this we see what is enjoyned by a Law that bears the undoubted stamp and character of a Law of England whether and how far are we bound to obey it or thus whether might these prayers and rites Positively And the Affirmation proâ—ed have been lawfully used by us had they not been commanded and so now this use become a duty being commanded for I take this to be undoubtedly true that what is lawful in it self becomes a duty when enjoyned even according to the principles of those Brethren who have declared [f] Due account c. to His Majesty p. 4. That it is the desire of their souls to contribute their parts and interests to the utmost for the promoting of Holinesse Vnity and OBEDIENCE to Rulers in all LAWFVL things And I am fully satisfied in the former that it had been no sin to use them considered simply in themselves had they not been enjoyned and therefore must conclude it now a duty to use them and a sin not to use them being enjoyned during the standing of that Law which enjoyns them Sect. 5 The consequence is clear upon the former principles that if it lawfully may be done then in obedience to a law it must be done for I have purposely waved here the term of indifferent which hath occasioned so much dispute and men have not agreed upon the meaning of the word some would have that to be indifferent which is a middle between lawful and unlawful absurdly enough when these lawful and unlawful are such as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have no middle between them all things that can be done must be one or the other Others not so irrationally yet not very clearly account that indifferent which stands equally related to good and evil and neither one or t'other when it will be hard to find any one thing in matter of action which is not clothed with such circumstances as will denominate it either good or evil and the truth is I judge nothing to be indifferent to be done or forborn for of such things we speak which hath not some measure of goodnesse in it for I am sure no evil can be so it must be forborn it may not be done but there are many good things which either may be done or may be forborn at some times and places and this is properly indifferent and what may be done must be good so far as it may be done I take therefore an indifferent thing to be that which stands equally opposed or related to a necessary duty and to a sin such as we are not necessarily obliged to do nor sin if we do it not but for any thing in it self we may lawfully either do it or forbear it Now a Law coming and determining us either way though there be an indifferency in the nature of the thing yet there is no indifferency in our obedience to a Law And really if we acknowledge the thing required to be lawful we cannot deny but we may lawfully obey and if we obey not where we lawfully may neither God nor man will acquit us from the guilt of resisting an Ordinance of God as well as the Commands of Men. Sect. 6 The antecedent is only doubted whether this Liturgy or these Rites prescribed may without sin or lawfully be used I am clearly satisfied in the affirmative that
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