the spotless Lamb of God who gave himself for us an offering and a sacrifice to God Ephes 5.2 for a sweet smelling Savour And a twofold end was aim'd at in that oblation 1. Gods Honour 2. Our Atonement for he did glorifie God †John 17.4 and was the propitiation for our sins * 1 John 2.2 And if David offer'd such a sacrifice to God to shut up this great solemnity it may teach us modesty and caution not to be too confident not to relie upon the worth of our own performances but to suspect their imperfection and our own failing in them Job was afraid his sons might take a surfeit of pleasures in the freedom of their hospitable entertainment of one another and therefore his care and piety did always apply a burnt offering to them for an Antidote Job 1.5 it is not good to be too confident verebar omnia opera mea I was jealous of all my works saith Job * Job 9.28 we may be surprized in our devotion there may be iniquity in our holy things Our spiritual sacrifices do not always ascend in so pure a flame but some cloud may darken them It is the Angels Additional incense offer'd up with the prayers of the Saints Rev. 8 3 4. upon the golden Altar that makes them ascend like an acceptable perfume before the throne of God David perform'd this service for the Ark of God with a most exquisite devotion but lest some dead fly should be blown accidentally into this pot of precious oyntment lest some circumstantial miscarriage should have sullied the beauty and blemished the perfection and abated the worth of it he addes the cautionary atonement of a burnt sacrifice But 2. if you look upon this Sacrifice as designed to the honour of the Divine Majesty abstracted from all consideration of making him propitious to the offerer then it courts our devotions with this insinuation that we are not our own God hath an absolute dominion over us and therefore we are wholly at his service and ought to resign our selves up intirely to his disposal that no creature may share in that divine honour which we so deservedly ow and should as worthily render to him for his glory he will not give unto another 2. The Peace-offering was a Sacrifice whereof the blood and the fat went to the Altar * God was to have the fat that grew about the inwards the Kidnies with the Caule that covered the Liver Lev. 3.3 4. the breast and the right shoulder to the Priest the rest was to be eaten by the Offerer In this the Priest and the people did communicaâ—e with God and with one another like friends feasting together upon one and the same stock of entertainment This oblation was offer'd either by way of gratulation and thanks for some benefit already received †Lev. 7.12 16. according to some former vow voluntarily made to that purpose of which the Psalmist speaketh Psal 116.12 13 14. What shall I render unto the Lord for all his benefits towards me I will take the cup of salvation The first ex grato animo The second ex spe impetrandi Ainsw Not. ad Psal 116.13 and call upon the name of the Lord. I will pay my vows unto the Lord now in the presence of all his people This cup was an attendant upon this oblation for of the peace-offering they did communicate and rejoyce before the Lord and took a cup of wine which was called the cup of salvation and the cup of blessing because they gave solemn thanks and blessed God for his saving health and benefits Or 2. Gerhard Loc. Com de leg Cer. c. 2 §. 2. Thom. 12. q. 102 ar 3.8 Ex debito beneficii vel accipiendi vel accepti This oblation was offer'd by way of Vote and Option for some ensuing favour The Israelites had a just cause but very ill success in their expedition against the Benjamites They received two defeats with the loss of 40000 men but that they might prevail with God to assist and prosper them in their nexâ— engagement They came unto the house of God and wept and sate there before the Lord and fasted that day until Even and offered burnt offerings and peace-peace-offerings before the Lord Judg. 20.26 and so 1 Chron. 21.26 her the design in these oblations was to make atonement and prevail for future peace and salvation And methinks in the very nature of these offerings there is an insinuation of the necessity of our perseverance and of Gods continual grace and assistance to that effect The very same oblation was offer'd not only by way of gratulation in thankfulness for a benefit already past but also by way of vow for the impetration of one to come When we arrive at heaven our sacrifices shall be nothing else but the adoration of acknowledgements in a way of praise and thanksgiving but while we are Militant here on earth our praises are to be attended with atonement and our thanksgivings with Litanies and supplications We must not think that we have the goal presently because â—â—e have Gods blessing and assistance at our setting forth We may begin well and yet fall short of the mark we may run for a fit a heat or two and yet lose the prize it is perseverance that wins the Crown and Gods grace that enables us to hold out to the attainment of it The design of our peace-offerings therefore must be not only to acknowledge the mercy of God that did prevent us but also to engage * Unde Psal 116.13 I will take the cup of salvation and I will call upon the name of the Lord. his favour that it may follow us all the days of our lives and such were these oblations in the Text they offer'd burnt sacrifices they offer'd peace-offerings before the Lord. This for the nature and kind of their oblations 2. For the association and conjuncture of them Burnt sacrifices and peace-offerings God is to be adored and worshipped for his own sake out of reverence to his excellent Majesty this is signified by the burnt sacrifice †Hujusmodi enim sacrificium offeâ—â—batur Deo specialiter ad reverentiam majestatis ipsius c. Thom. ubi supâ—a and he is to be adored and worshipped out of Gratitude for his goodness towards us this is signified by the peace-offering The first is to give him praise The second to give him thanks and whose offereth me praise and thanks he honoureth me Psal 50. they are put both together there in the Psalm and here upon the Altar We must be mindful to acknowledge and honour God and we must be mindful to relieve and save our selves but Gods glory is to be sought in the first place our own advantage in the second and in a way of subordination to it The burnt sacrifice first and then the peace-offering to second it that is the third the Order in these Oblations Gods interest
Aron-bimnucha OR AN ANTIDOTE TO CURE The CALAMITES of their Trembling For fear of the Ark. To which is added Mr CROFTON's CREED Touching Church-Communion WITH A brief Answer to the Position pretended to be taken out of his Pocket and added to the end of a Scandalous and Schismatical Pamphlet Entituled JERVBBAAL JVSTIFIED Num. X. 35. Psal LXVIII 1. Exurgat Deus Dissipentur Inimici LONDON Printed for Richard Royston Book-seller to His Most Sacred Majesty 1663. TO The Strenuous IMPVGNERS of Schisme and Rebellion The Ingenuous ASSERTORS of the Kings Supremacy Crown and Dignity The Zealous PATRONS of the Churches Hierarchy and Liturgy The Vigorous CHAMPIONS of Decency and Uniformity In Gods Publick Worship The Honourable REPRESENTATIVE OF All the COMMONS of ENGLAND Now in PARLIAMENT Assembled UNDER The Most Excellent and Auspicious Majesty OF CHARLES the Second Laurence Womock D. D. Arch-Deacon of Suffolk DEDICATETH These his Occasional Meditations IN JUSTIFICATION Of the present Settlement of God's Solemn Service In the CHURCH of ENGLAND AGAINST The Schismatical Fears and Jealousies Seditious Hints and Insinuations OF Mr Edmund Calamy THE CONTENTS THe Ark p. 3. A Type of 1. Christ Page 5 2. The Church Page 6 3. The Ordinances and solemn worship of God under the Gospel Page 6 1. The transportation of the Ark 1. By whose Authority Davids Page 7 2. Under whose Ministry The Priests and Levites Page 8 Their Consecration Page 9 Their Subordination Page 9 Their Conformity with Page 10 The means thereof Setled Maintenance Page 11 The means thereof Strict Discipline Page 11 3. With what Train and Attendants Elders Page 12 Captains Page 13 Chosen men Page 15 4. With what Pomp and Solemnity 1. Pious Page 17 2. Decent Page 17 3. Delightful Page 18 4. Cordial Page 18 2. The situation of the Ark Page 19 1. In the City of DAVID neer the Court Page 19 2. In a place separated for that use Page 20 3. In a Tabernacle and why Pag. 21 3. The Gratulation for this Settlement Pag. 22 1. The expressions of it 1. Burn Sacrifices Pag. 23 2. Peace-Offerings Pag. 25 2. Inducements to it Pag. 27 APPLICATION The Preface to it Pag. 30 1. The captivity of Gods Ark Pag. 35 2. The restauration of it Pag. 36 Our duty to offer 1. A BURNT SACRIFCE 1. In acknowledgment of Gods goodness Pag. 37 2. To make Atonement for our miscarriages Pag. 38 2. A Peace-Offering p. 40 consisting of 1. A dutiful submission to it p. 40 in regard of 1. The place where it is setled Pag. 40 2. The Authority by which Pag. 41 3. The Ministry under which Pag. 42 4. The Solemnity with which Pag. 44 Being 1. According to Order Pag. 44 2. Decent Pag. 44 3. For Edification Pag. 45 4. For Gods glory Pag. 46 2. Our joyful Gratulation for it Pag. 47 In regard of 1. Our love to it Pag. 48 2. Our interest in it Pag. 48 3. Our need of it Pag. 49 4. Our advantage by it Pag. 49 OBJECTIONS 1 Who hath required this at your hand Ans Pag. 51 2 Will-worship Ans Pag. 53 3 All Jewish Ceremonies are not unlawful Pag. 59 4 Our present Divisions Pag. 64 5 A soul-searching Ministry Pag. 65 6 Popery Pag. 67 7 Our great transgressions Pag. 70 The Church in no fault Pag. 72 Prognosticks of our continuance Pag. 73 CAVEATS 1 Not to deifie the Ark Pag. 76 2 Not to scoff at it Pag. 77 The Presbyterians guilty of this Pag. 78 3 Not to invade the Ark Pag. 80 The Presbyterians guilty of it Pag. 81 4 Not to belie the Ark Pag. 83 The Presbyterians guilty of it ibid. c. 5 Not to pry into the Ark Pag. 87 The Presbyterians guilty of it Pag. 88 The pulling down of Antichrist a seditious pretence ibid. c. 6 Not to plunder the Ark Pag. 91 The Presbyterians guilt of it Pag. 92 DIRECTIONS 1 To Superiours 2. 1. To uphold the Hierarchy Pag. 93 2. To make it such indeed Pag. 95 2. To all people Pag. 95 To approach the Ark with 1. Reverence Pag. 96 2. Alacrity Pag. 98 3. Unanimity Pag. 100 4. Uniformity Pag. 102 Mr. CROFTON'S Position Pag. 106 His Creed touching Communion with the Church Pag. 113 IMPRIMATUR Ex aedibus Lambithanis Mart. 27. 1663. Dan. Nicols R. P. D. Arch. Cant. Capel Domesticus ERRATA PAge 11. line 17. read of filthy lucre p. 15. l. 1. r. to hold us steady p. 23. l. 24. r. in his own stead p. 30. l. 19 r. upon it p. 36. l. 22. r. returned p. 81. l. 5. r. usurped p. 110. l. 3. r. they be not abused to the confusion In the Margent p. 5. r. Tho. 12. ae q 102 4.6â— Col. 2. A DISCOURSE Occasioned by M R Calamies LATE SERMON INTITULED Eli trembling for fear of the Ark. 1 CHRON. 16.1 So they brought the Ark of God and set it in the midst of the Tent that David had pitched for it and they offered burnt Sacrifices and Peace Offerings before God IT is the felicity of affliction that when it will suffer us to finde relief in nothing else it drives us unto God for refuge And the distressed soul that she may lay the stronger engagement for her succour upon God she doth usually lay a strict obligation of gratitude upon her self In his troubles David sware unto the Lord and vowed a vow unto the Almighty God of Jacob. a Psal 132.2 A Vow that could not but meet with a very gracious accepâ—aâ—ion for thus he resolves I will not come within the Tabernacle of my house nor climbe up into my bed I will not give sleep to mine eyes Ibid. or slumber to mine eye lids Until I finde out a place for the Lord an Habitation for the mighty God of Jacob He would not enjoy any settlement in himself till he had provided a settlement for the Ark of God In this Vow his general aim was Gods glory but a collateral benefit would redound to himself by it for it is impossible we should entertain a designe to please God but to our own advantage He had sometimes been driven into banishment through the severity of a jealous Prince upon the suggestions of malicious Adversaries but the gall and wormwood of his exile was his sequestration from the Ark the holy Ordinances and worship of his God When I remember these things I pour out my soul in me Psal 42.4 for I had gone with the multitude I went with them to the House of God with the voice of joy and praise with the multitude that kept holy day But being now deprived of the comfort of this Communion and of these Solemnities he cries out As the Hart panteth after the water Brooks Verse 1 2. so panteth my soul after thee O God My soul thirsteth for God for the living God When shall I come and appear before God This this was the bitterness of his exile the saddest strain and burden of his lamentation As soon therefore as
he comes to be possess'd of peace as the fruit of those many Victories wherewith Almighty God had Crown'd him 2 Sam. 7.1 He resolves to perform his former Vow and tender it as a Peace-offering to the God of his Salvation Now the Sovereign power is in his hands and the Kingdom at his disposal nothing shall excommunicate him from the visible symbols of Gods gracious presence C. 6.16 The City of David shall be the Seat of Gods solemn worship and a Tent shall be prepared wherein the sacred Ark shall keep its Residence and all Israel shall be invited to wait upon the Solemnity of its Inthronization So they brought the Ark of God c. In which words we have three general Parts 1. The Transportation or Conduct of the Ark So they brought the Ark of God 2. The Situation or placing of it And they set it in the midst of the Tent that David had pitched for it 3. The Gratulation or Thanks-giving for it And they offered burnt Sacrifices and Peace offerings before God The Object of all this Care this Indeerment and joy is the Ark of God Touching which I should give you an account of three things The Structure The Furniture And the Signification of it But of all these the great Apostle had not leasure enough to speak particularly no more have I Heb. 9.5 But I shall say what may be sufficient by way of Introduction to a needful Discourse for the undeceiving a miserably-cheated and seduced people 1. For the Structure of the Ark It was to be of Shittim Wood a most solid Wood that would not putrifie and that was to be over-laid with beaten Gold for as God delights in the incorruption and purity of things and persons Dedicated to his Service So he desires to make the Monuments of his own Love and Mercy everlasting to us It was stil'd the Ark of the Covenant because it contained the Law 1 Kings 8.21 which was the Condition upon which God did Espouse that people and promise to make them happy 2. It was stiled The Ark of the Testimony because it was the Evidence of Gods Will and Counsel and was ready also to make out Evidence and give Testimony against Transgrâ—ssours * Mendaz in 〈◊〉 Reg. 4.11 p. 202. 2 A. Si quis alicujus sceler is conscius accedebat impunitus non abibat If any guilty person did approach it it would not let him depart unpunished When Moses had made a Conquest of the Madianites he made an order that amongst the women that were taken Prisoners num 31.17 18 the Virgins onely should be reprieved from death But how did they make the discrimination The Hebrews tell us that being all presented before the Ark the Virgins remained as inviolate as their chastity the rest were struck with an invisible violence and fell before the Majestatick presence of it And such was the Lotery that discovered the Theft and Sacriledge committed at Jericho when all the Israelites marched by as innocent and unconcerned the Ark did deprehend and arrest the guilty Achan Josh 7.14 he could not quit himself of the miraculous seizure nor deny this tacite accusation 3. It is stiled The Ark of God because God was the Authour and Founder of it He prescribed the parts and the matter the form and the fashion the use and the service of it He conferr'd the grace and benefits that did flow from it This was his Seat a Psal 99.1 his Habitation b Psal 74.7 his Court c Psal 84.10 his Throne d Jer. 17.12 his place of residence e Psal 31.20 where he did vouchsafe his gracious presence and is therefore dignified with the title of Jehovah f Num. 10.35 Psal 68.1 And in reâ—erence to the people Israel this Ark was their Glory their Strength their Beauty The Glory is departed from Israel g 1 Sam. 4. saith the wife of Phineas when the Ark of God was taken And the Psalmist saith God delivered their strength into Captivity and their beauty into the Enemies hands h Psal 78.61 If they wanted direction here they had the Oracle i Exod. 25.22 here they were admitted to conference with God himself There I will meet with thee saith the Lord to Moses and I will commune with thee from above the Mercy seat from between the two Cherubins which are upon the Ark of the Testimony of all things which I will give thee in Commandment unto the Children of Israel And because they were worthily admired among all Nations for the Laws and Ordinances * Deut. 4.6 which they thus received this might very well be called their Glory not to mention the lustre of the Ark it self or the splendour of Divine Majesty that appeared in it If they wanted protection here they had an host of Angels the invincible Chariots of God to pitch their Tents about them represented by the Cherubins over-shadowing the Mercy-seat with their outstretched wings upon which account the Ark is called their strength And if they were defiled and wanted pardon here they had the Propitiatory and the Mercy-seat and because that soul is blessed and amiable in Gods eye whose sin is covered and blotted out therefore the Ark was stiled their beauty This Ark did adumbrate the Mystery of the Incarnation * Nicetus apud Greg. Nazian Orat. 43. Tho. 1 2 ae 102.4.6 in Col. 2. Heb. 1. It was a Type of Christ in whom the course wood was overlaid with pure gold in that the fulness of the Godhead dwelt in him bodily He is the Oracle of his Church for God spake to us by his own Son in whom were hid not the Tables of the Law only but all the treasures of wisdom and knowledge He is the Mercy-seat and the Propitiatory for God hath set him forth to be a propitiation through faith in his blood Rom. 3.25 And he hath prostrated Dagon and cut off his hands and head 1 Sam. 5.4 in that he hath defeated the designs and dissolved the works of the Devil In him we have the Cherubins adoring him * Heb. 1.6 and their wings to shelter us †John 1. ult The Angels ascending and descending upon the Mystical body of the Son of man Heb. 1. ult to minister to such as shall be Heirs of Salvation He is made unto us wisdom and righteousness and sanctification and redemption 1 Cor. 1. Luke 1. and is the glory of his people Israel 2. This Ark is a Type of the Church * Jo. Gerhard Loc. Com. de leg Cer. c. 2. Sect. 2. mihi p. 261. which is the Repository of the holy Scriptures and the Ordinances of divine Worship Where the Angels incamp where the Counsel of God is revealed where Mercy and Pardon are dispenced 3. This is a Type of the Gospel †Jo. Botsac prompt Alleger 1506.1 which is the word of wisdom and the mind of Christ †a
perform'd before the Ark of God that is our Second Caveat 3. You must not invade and prophane the Ark God would not allow that any person should Minister about the Ark but such as were of the Tribe of Levi and duly ordained and ballowed for that service Every man might expect a blessing from the Ark but every man might not officiate about it at his own pleasure the highest Gifts gave him no Commission procured him no Authority for this work without a special Consecration for no man taketh this honour unto himself Heb. 5.4 but he that is called of God as was Aaron without this warrant the greatest Zeal though directed by an eminent degree of knowledge in the management of this sacred Function had been no better then a Sacrilegious prophanation When the Oxen stumbled and shook the Ark UZzah put forth his hand out of devotion without all peradventure to uphold it that it might not be overthrown but his good meaning would not excuse his rashness for whether his hand and shoulder withered or he were struck suddenly with a thunder-bolt I shall not take upon me to determine but this I am assured of upon the Credit and Authoriâ—y of the holy Story thaâ— the anger of the Lord was kindled against UZZah and God smote him there for his errour and there he died by the Ark of God 2 Sam. 6.6 7. Eli trembled for fear of the Ark. Shall I give you Mr. Calamy's Application of this accident We have had great disorder heretofore saith he and God is now punishing us for that disorder there were abundance of well-meaning men that usurping the Ministerial Office and forsooth they were afraid the Ark was falling and they laid to their shoulders but their touching the Ark undid the Ark and themselves too and brought a scandal on the Gospel This is Mr. Calamy's Application But if we examine the matter thorowly we shall find him with many others that inveighed fiercely against such as usurped the Ministerial Office involved in the same guilt with UZZah and consequently they fall under the same condemnation For what was Uzzah's crime Oz a percussus est quòd attigisset arcam Domini Id enim ne Levitis quidem fas erat Arcam enim ab illis tantùm gestari non contingi aut spectari oportuit saith Peter Martyr Uzzah was smitten In 2 Sam. 6.6 7 8. because he touch'd the Ark of God for the Levite's Office was to carry the Ark but they were under a severe prohibition neither to touch it not to look into it for so the Lord had ordained Numb 4.15 When Aaron and his Sons have made an end of covering the Sanctuary and all the vessels of the Sanctuary as the Camp is to set forward after that the Sons of Kohath shall come to bear it but they shall not touch any holy thing lest they die and Ver. 20. They shall not go in to see when the holy things are covered lest they die But it might have been alledged on the behâ—lf of Uzzah that what he did was upon an extraordinary occasion in a case of necessity and out of zeal to save the Ark from falling Ibid. but as Peter Martyr hath very well observed his touching the Ark is assigned by many as the cause why he was so suddenly smitten Sed erat alia causa prior major quòd ille arcam imposuisset in currum dedisset causam huic necessitati But there was another a former and a greater cause for it his putting the Ark upon a Cart and so betraying it to that danger and necessity So the English Annotations The anger of the Lord was kindled against Uzzah because he had caused his holy Ark to be carried in a Cart which they should have born on their shoulders and for touching it with his hand being but a Levite and no Priest On 2 Sam. 6.7 The Levites might not be their own Carvers in the holy function might not invade what part of it they had a fancy to no Aaron and his sons shall go in and appoint them every one to his service and to his burden †Numb 4.19 If they had an ambition to usurp any other part of the sacred Office that was not so assigned them by their Superiours though they did create a present necessity for it yet that necessity of their own making could not justifie them in such their Sacrilegious Usurpation And this is directly the Case of the Presbyterians It was their duty we confess to bear the Ark of God to Minister unto it in some parts of the sacred Office such as were assigned them by their Superiours but they could not keep their hands off the Ark their ambition spur'd them on to Usurp other parts of that Office to lay on hands for the Ordination of others lest forsooth the Ark of Gods worship should fall to the ground for lack of a Ministry to attend it which they had no Commission for no Warrant at all but a pretended necessity of their own making by pulling down Aaron and his Sons the holy Order of Bishops who alone were invested with that power So that these Presbyterians have followed Uzzah in the imitation of his errour and temerity and hath not a suitable judgment overtaken them a punishment Analogical to that of Uzzah are not those hands that were stretched out without any Authority to perform this Office are they not withered hath not the anger of the Lord as Mr. Calamy in part confesseth smitten them for this Sacrilegious Usurpation we see they are dead before the Ark in this capacity and therefore you must not invade and profane the Ark that is the third Caveat 4. You must not slander and belie the Ark. There are and have been in all Ages false Prophets who have suggested their own Dreams Fancies and Designs for the Oracles of God The Prophets Prophesie lies in my name as the Lord himself complains by the Prophet Jeremy Chap. 14.14 I sent them not neither have I commanded them neither spake I unto them they prophesie unto you a false vision and divination and a thing of nought and the deceit of their heart Jâ—r 14.14 and Chap. 23 16 17. Thus saith the Lord of Hosts hearken noâ— unto thâ— words of the Prophets that prophesiâ— unto you they make you vain they speak a vision of their own heart and not ouâ— of the mouth of the Lord they say still unto them that despise me the Lord hath said ye shall have peace and they say unto every one that walketh after the stubbornness of his own heart No evil shall come upon you And hath not the lying spirit given out his Oracles by the mouths of a multitude of such Prophets amongst us in these times of our distraction One of them gâ—ve out this for an Oracle * Mr. John Goodwin's Anti-Caval See Dr. Ham. of Resisting the lawful Magistrate c. pag. 22. c. about 18 or
these alone were enough to make it so Origen weighing that verse of the Psalmist See Magal in Josh c. 6. § 1. Aunnot 3. Blessed are the people that know the joyful sound Psal 89.15 He quaeres what it is that renders a people blessed He saith not blessed are the people that do righteousness or blessed are the people that understand mysteries or are able to give an account of the heaven of the earth and of the stars but he saith blessed are the people that know the sound the jubilation In other places the fear of the Lord maketh blessed but it maketh but one man blessed for so it is said Blessed is the man that feareth the Lord. Else where we find also that more are blessed as blessed are the poor in spirit blessed are the meek blessed are the peace-makers blessed are the pure in heart But here in the Psalmist the blessedness is profuse and I know not what so great cause of blessedness is intimated that it should make the whole people blessed that hears the Jubilation Unde mihi jubilatio videtur indicare quendam concordiae unanimitatis affectum whereupon it seems to me that this Jubilation doth import an affection of concord and unanimity which if it clasps the hearts and hands of two or three Disciples together in Prayer it makes them so prevalent offering up their devotions in the name of Christ that the heavenly Father grants all they pray for And if it be so great a blessedness that a whole people are unanimous that they all speak the same thing being joyn'd together in the same mind and in the same judgment the united devotions of such a people may be as prevalent as theirs were in the Acts of the Apostles They were of one heart and of one soul Acts 2.1 Chap. 4.31 32. they were with one accord in one place and there was a great earth-quake where they prayed in unanimity and the place being shaken the holy Ghost descended The joynt devotions of an unanimous faithful people might be thus effectual terrae-motu facto destruentur cadent omnia quae terrena sunt ac mundus ipse subvertetur saith Origen such an Earth-quake might ensue as should remove those Mountains of earth that oppose in our way to heaven and level the world under our feet and bring down the Comforter to inlighten and assist us Let us therefore approach the Ark of God with unanimity and this will make us inclinable to the last part of our duty in our demeanor towards the Ark. 4. To approach it with uniformity for our unanimity is to terminate and center there in uniformity Hence the Apostle is so pathetical 1 Cor. 1.10 Now I beseech you brethren by the name of our Lord Jesus Christ that ye all speak the same thing and that there be no divisions or Schisms among you but that ye be perfectly joyned together in the same mind and in the same judgment And why so why that ye may with one mind and one mouth glorifie God even the Father of our Lord Jesus Christ Rom. 15.6 That promise of God I will give them one heart and one way Jer. 32.39 Ezek. 11.19 that they may fear me for ever hath reference certainly to the Christian Church But this is such a promise as implies our co-operation for the accomplishment of it I demand then whether God â—ath perform'd his Engagement to the Christian Church whether he hath done his part in giving his people one way if not then we are to expect some new Revelations for the discovery of that way for how shall it be set open to us otherwise But this is not only contradicted by the Apostle but sentenced too with the dreadful commination of an Anathema for thus he saith though we or an Angel from heaven Gal. 1.8 9. preach any other Gospel unto you thâ—n that which we have preached unto you let him be accursed And for the greater verification of this truth he doubles his asseveration as we said before so say I now again if any man preach any other Gospel unto you thâ—n that ye have received let him be accursed I am the way saith our Saviour and the truth too and that can be but one we have the mind of Christ 1 Cor. 2.16 saith the Apostle and no man can no man dare deny that to be the one way that God hath promised and this is set open to the world Acts 16.17 by the Ministry of the Apostles and Evangelists These men are the servants of the most high God which shew unto us the way of salvation And if you ask me why some men refuse to walk in this way I must refer you to some of their stubborn fellow travellers for answer Thus saith the Lord Stand ye in the ways and see and ask for the old paths where is the good way and walk therein and ye shall find rest for your souls but they said we will not walk therein Jer. 6.16 And why not why here lies the quarrel God hath appointed certain Guides to direct us and point out the way to us and we are offended at this we make our Guides our stumbling-blocks God hath also given a general Order to these Guides to set up some shades for our better accommodation and to hang up some lights for our more safe and regular walking in this way leaving it to their care and prudence what these shades shall be made of and where these lights shall be set up and here having an over-weening conceit of our own worth and wanting that due reverence for our Guides and Governours which we ought to have we fall out in and about the way too pride and prejudice Envy and Animosity strike in and make us NON-CONFORMISTS The Apostle foresaw this or rather had a present intuition of it in some Churches of his own planting and therefore when he injoyns this accord and uniformity for securing this duty he prescribes also these Caveats Let nothing be done through strif Phil. 2.2 3. or vain-glory but in lowliness of mind let each esteem other better thâ—n themselves And the same charge he gives to the Ephesians Ephes 4.1 2 3. I therefore the prisoner of the Lord beseech you that ye walk worthy of the vocation wherewith ye are called with all lowliness and meekness with long suffering forbearing one another in love and by keeping this temper especially towards our Guides endeavouring to keep the unity of the Spirit in the bond of peace Uniformity is this bond of the Churches peace and 't is that that makes her terrible as an Army with Banners which attribute no society of men can boast of Cant. 6.10 but where they all keep the same posture and observe the same motions and obey the same word of command under their respective Officers In obedience therefore to the Apostles command as well as for the honour and advantage of Gods Church Let us as many as be
perfect be thus minded Phil. 3.15 that is as it follows in the next verse Let us walk by the same rule let us mind the same thing And I must add to take away an objection that may arise from the words intervening it may be very justly expected that we should be so perfect as is there required for though some novices in the Faith who were then but newly crept out of the darkness of Heathenism or the shades of the Jewish observances though these I say might then expect some further Revelation to inlighten them more clearly in that which by reason of their ignorance or prejudice they were not for the present satisfied in yet we are to expeâ—â— no such matter we have already attain'd to the utmost we can expect of immediate Revelation a Gal. 2.8 9. Jud. ep 3. and it is our duty Divine Revelation and Command hath made it so in all doubtful matters to res ign our judgments up to the conduct of such Guides †Heb. 13 7 17. as God hath set over us and for the truth of this Position I appeal to the declared doctrine of Mr. Baxter for thus he saith * In his Unsavoury Volumn against Mr. Crandon or his Noâ—egay presented to Mr. Joseph Caryll page 83. ante finem Let me be bold to tell my opinion to my Brethren of the Ministry that though I deny them to have either credit or Authority against the known Word of God yet so great is their credit and Authority even as Teachers and Guides of the Church in Causes agreeable to the Word and in Causes to the people doubtful and unknown and in Causes left by the Word to their determination the Word determining them but generally that I think the ignorance of this truth hath been the main cause of our sad Confusions and Schisms in England and that the Ministers have been guilty of it partly by an â—ver-modest concealing their Authority and partly by an indiscreet opposition to the Papists errour of the Authority of the Church and I think that till we have better taught even our godly people what credit and obedience is due to their Teachers and Spiritual Guides the Churches of England shall never have peace or any good or establish'd Order I say again we are broken for want of the knowledg of this truth and till this be known we shall never be well bound â—p and healed Thus far Mr. Baxter And as many as walk according to this rule Gal. 6.16 peace be on theâ— and mercy and upon the Israel of God Amen Mr Crofton's Position Examined AND An Imposed Liturgy Justified THat 't is pride and an over-weaning Conceit of their own worth which makes men Non-Conformists I shall now give you a pregnant evidence out of the Pamphlet mention'd in the Title-page In a Postscript to that Pamphlet the Authour tells us of a Paper taken out of Mr. Crofton's pocket containing his high way thoughts which he committed to paper to communicate to a Non-Conformist Having procured a Copy thereof as he pretends with some difficulty he sends it to a friend with his leave to make it publick and thereby as he saith to capacitate our Conforming Clergy to resolve if they can one of the great scruples which he saith barreth Mr Crofton's Conformity and Ministration by a Liturgy The Position he lays down is this That A Minister of the Gospel cannot without sin receive a Liturgy generally and exclusively imposed But whaâ— is it the man contends for That an Order and regular Method of praying page 1. reading the Scriptures and administration of other parts of Worship in convenient time and order successively each after other in their proper place this he confesseth to have been used in all Churches of Jews and Christians and This he saith is dictated by all Rules of Order and Prudence necessary to humane Society so specified as to constitute an holy Convocation A Rubrick or Direction he acknowledgeth too as the genuine product of Ecclesiastical Politie and the Forma informans of that Uniformity in publick Order which is maintain'd without Unity of Words and Forms Terms and Expressions as the ornament and honour of any particular and circumscribed Church Such a Liturgy as this he allows of that is The Directory But stated Forms for the celebration of Solemn Publick Worship and the several parts thereof composed page 2. digested and for the very words terms and expressions thereof determined and prescribed by some others thâ—n the Parson or Minister who standeth to minister Gods Ordinances between God and his Church such an imposed Liturgy he cannot submit unto So that here we have a meer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 6.4 2 Tim. 2.14 a strife about words terms and expressions say the Apostle what he will to the contrary And of what extraction is this quarrel then From whence come wars and strivings amongst you come they not from hence even from the lusts that war in your members The Apostle takes it for granted and the Wise man is positive in it Onely by pride cometh contention And it is so certain in this individuation of it That our Pick-pocket or pretended Mr. Crofton page 3. hath not artifice enough to dissemble it For he saith It cannot be denied to be a most base and slavish servility to prostitute the Office to which we are apted but not without humility and ordained by the Lord Jesus Christ unto the pleasure and prescriptions of men though the best for quality and authority But not so passionate good Mr. Crofton you may please to be so humble as to condescend to such an imposition for peace and order sake and that I prove by this Argument What I may lawfully be determin'd to by my own private judgment that I may lawfully be determin'd to by the judgment of my Superiours But to stated Forms for the celebration of Gods solemn publick worship composed and for the very words terms and expressions digested into method I may lawfully be determined by my own private judgment Therefore To stated Forms for the celebration of Gods solemn publick worship composed and for the very words terms and expressions digested into method I may lawfully be determined by the judgment of my Superiours In this Argument the Minor or Assumption cannot be denyed 't is that Mr. Crofton contends for for I hope he doth not exclude his judgment when he pleads for the liberty of his own Invention to Compose and Modifie his Forms of publick worship The Major is proved thus That which I may lawfully be determined to by a weaker judgment to that I may lawfully be determined by a judgment that is stronger But to stated Forms c. I may lawfully be determined by a weaker judgment viz. my own therefore to stated Forms c. I may lawfully be determined by a judgment that is stronger viz. that of my Superiours To deny the Major in this Argument were to