the work with Fasting and Prayer and imposition of hands It was the Apostles that Ordained them Elders in every Church Acts 14.23 Suppose it must be read by Suffrages as many would have it that proveth no more but that the People did consent But still it is Paul and Barnabas that Ordained them Elders though with the peoples suffrages and it is they that are said to fast and pray in the next words Act. 6.3 Expresly shews that the People chose the Deacons and the Apostles ordained them Look ye out among your selves seven men of honest report full of the Holy Ghost and wisdom whom we may appoint over this business But I shall cut short this part of my task because so much is said of it already by many that have written for Ordination to whom I shall refer you Sect. 13. Reas. 2. If there be not a standing regular way for Trying aâ—d Approving such as enter into the Ministry then men will be left to be their own judges and if they can but get the consent of any Congregation will presenty be Pastors But this course would tend to the ruine or confusion of the Church as I shall manifest by evidence Sect. 14. 1. If all men may enter into the Ministry that will upon their own perswasion that they are fit the most proud self-conceited worthless men will be the readiest to go and if they can get hearers will most abound in the Church and the people will quickly have heaps of Teachers For we all know that many of the Ignorant are least acquainted with their ignorance and commonly the Proud have the highest thoughts of themselves and think none so fit to Teach and Rule as they And what could be more to the shame and hazzard of the Church then to have it taught and guided by such ignorant unworthy men Sect. 15. 2. Moreover Humble men are so conscious of their weakness and sensible of the burden and greatness of the work that they think themselves unworthy and therefore would draw back and so by their forbearance would give way to the foresaid proud intruders And thus the Church would soon be darkened defiled and brought low if all men were their own judges Sect. 16. 3. Moreover it is the common disposition of Erroneous and Heretical persons to be exceeding zealous for the propagating of their errors and bringing as many as is possible to their mind So that if all be left to themselves the most Heretical will run first and carry their filth into the house of God and seduce and undo men instead of saving them Sect. 17. 4. By this means also the Covetous and sordid worldlings will crowd in and men will do by Preaching as they do by Ale-selling even make it their last Trade when others fail and he that breaks in any other Trade if he have but any volubility of speech will presently turn Priest till the Office and Ordinances of God seem vile and be abhorred by the people This must be the Consequent if all be left to their own judgement Sect. 18. 5. And it is too known a case that the people will bid such persons welcome and so they will make a match The erroneous and giddy party will have such as are sutable to them And the Covetous party will have him that will do their work best cheap if they will preach for nothing or for little he shall be a man for them though he would lead them to perdition If it be poyson they'â— take it if it cost them nothing And many there be that will have their own kindred or friends to make Priests of and all that they have interest in must joyn with them on the account of friendship And the childish injudicious sort of Christians will follow them that have the smoothest tongues or best opportunities and advantages to prevail with them And so they will be tossed up and down and carryed to and fro with every wind of doctrine according to the cunning sleight and subtilty of men by which they lie in wait to deceive Eph. 4.14 And they will be carried about with divers and strange doctrines Heb. 13.9 Sect. 19. Reas. 3. And when the Ministrie is thus corrupted by making every man judge of his own fitness the Church will be corrupted and degenerate into a common state and cease to be a Church if Reformation do not stop the gangrene For it commonly goeth with the Church according to the quality of the Ministrie An ignorant Ministrie and an ignorant people an erroneous Ministrie and an erring people a scandalous Ministrie and a scandalous people commonly go together Like Priest like people is the common case Sect. 20. Reas. 4. And by this means Christianity it self will be dishonoured and seem to be but a common religion and so but a deceit to the great dishonour of Jesus Christ for the world will judge of him and his cause by the lives of them that teach it and profess it Sect. 21. Reas. 5. And by this means God will be provoked to depart from us and be avenged on us for our dishonouring him If he would spew out of his mouth lukewarm Laodicea what would he do to such degenerate societies If most of the seven Churches Rev. 2 3. had their warnings or threatnings for smaller faults what would such corruptions bring us to but even to be plagued or forsaken by the Lord Sect. 22. Reas. 6. If you should be men of ability and fitness for the work your selves that enter without Approbation and Ordination yet others might be encouraged by your example that are unfit and if you once thus set open the door you know not how to keep out woolves and swine all the persons before described will take the opportunity and say Why may not we enter unordained as well as such and such Sect. 23. Reas. 7. By this means also you will leave many sober godly persons unsatisfied in your Ministry as not knowing whether they may own you as Ministers or not how much you should do to avoid such offence me thinks you might perceive Sect. 24. Reas. 8. By this course also you will walk contrary to the Catholike Church of Christ and that in a cause where you cannot reasonably pretend any necessity of so doing Ever since Christ had a Ministry on earth the constant ordinary way of their admittance hath been by Ministerial Ordination If any man despise this and be contentious we have no such Custome nor the Churches of God Is it a design beseeming an humble man a Christian a sober man to find out a new way of making Ministers now in the end of the world as if all the Ministers from the Apostles dayes till now had come in at a wrong door and wanted a true Calling This is too near the making a New Ministry and that 's too near the Making of a new Church and that 's too near the feigning of a new Christ. The Church hath many promises
do more hurt by breaking the Churches peace then they do good by converting souls But who was it that laid these snares in their way Who laid the Churches peace upon your inventions Had not the Church a sure Rule and an happy order and unity and peace before your Common prayer Book or Ceremonies were born Why must the Church have no peace but upon such terms Who made this Necessity that all men must be taken for intolerable schismaticks that dare not stint themselves in the publick worship by your impositions Will you not be confounded before God when these Questions must be answered The Church might have kept both Peace and her Pastors if you had let all alone as the Apostles left it and had not turned the forms of your Devotions to be a snare for others 9. And it is great unmercifulness to the Souls of particular men when you will drive them into such snares and câ—mpell them to go against their consciences in indifferent things what ever is not of faith is sin And whether they believe it good or bad you will compell them to practise all that you impose Have you not Consciences your selves Do you not know what it is for a man to be driven against his Conscience If not you are no Christians and then no wonder if you want the Charity and compassion of Christians and so easily for nothing abuse and injure the Christian cause 10. And in thus doing you deal unjustly and do not as you would be done by You would have Liberty your selves now to use a Liturgy And why should not others have Liberty to disuse it Either you take it for a thing Necessary in it self or for Indifferent If as Necessary then you are so much the more arrogant and injurious to the Churches and your usurpation is the more intolerable and you do much to Justifie them that deprive you of your own liberty For I know no Liberty that you should have to make universal Laws for the Church or to make new duties by your own meer wills or turn Indifferent things into Necessary and so to multiply our work and burden and danger and to silence suspend or excommunicate all that dare not submit to your usurped Dominion But if you take it for a thing in it self Indifferent whether we pray in a Form of prescribed words or not then as we are content that you have your Liberty on one part you have as just cause to allow us our liberty on the other and to do as you would be done by 11. And by these Impositions you set up a New Office or Power in the Church Consisting of a New Legislation and a Government of the Church by such new humane Laws We know no Law-giver but 1. Christ as to universal Laws of standing necessity to the Churches in the matters of Salvation And 2. Magistrates to make by-laws under Christ for a just determination of those mutable circumstances that ought to be determined by humane Prudence and 3. The Ministers or Pastors of particular Churches to direct and guide the people as there is cause As for Bishops or Councils we know of no Legislative Power that they have over their Brethren though Agreements they may make which may be obligatory 1. by consent as other contracts 2. and in order to unity where the case requireth such Agreements But to set up a New sort of Jurisdiction in the Church by Legislation to make Forms and Ceremonies obligatory and by Executions to punish Pastors that will not practise them is a dangerous device 12. Lastly by this means you will harden the Papists that by their Inventions and Impositions have divided the Church and been guilty of so much usurpation and tyrannie For how can we condemn that in them that is practised by our selves And though in number of Inventions and Impositions they exceed yet it is not well to concur with them in the kind of unnecessary Impositions and so far to Justifie them in their injury to the Church If none of these or other Reasons will alloy the Imperious distemper of the Proud but they must needs by a usurped Legislation be making Indifferent things become necessary to others and domineer over mens Consciences and the Church of God we must leave them to him that being the Lord and Lawgiver of the Church is Jealous of his Prerogative and abhorreth Idols and will not give his glory to another and that delighteth to pull down the Proud and humble them that exalt themselves But yet how far an Agreement or voluntary Consent of the Churches is desirable as to a Liturgy I shall shew more anon Prop. 7. THE safest way of composing a stinted Liturgie is to take it all or as much as may be for words as well as matter out of the Holy Scriptures Reas. 1. This way is least lyable to scruple because all are satisfied of the infallible Truth of Scripture and the fitness of its expressions that are not like to be satisfied with mans And it is a laudable disposition in the Creature to prefer the words of God before all other and therefore not to be discouraged in any Reas. 2. This way tends most to the peace of the Church All will unite in the words of God that will not unite in the forms and words of men If they understand not a word of God yet knowing it to be true they will not quarrel with it but submit But if they understand not the words of men they will be ready to suspect them and so to quarrel with them and so the Churches peace will be broken Besides the judgements of men being fallible many will suspect that its possible there may be some error in their forms though we see them not and God should be worshiped in the surest way Reas. 3. There is no other words that may be preferred before the words of God or stand in Competition with them and therefore me thinks this should easily be decided Object But the Scripture hath not forms enough for all the Churches uses Answ. It hath matter and words for such Forms Without any additions save only terms of Connection the sentences of holy Scripture may suffice the Church for all its uses as to forms Object But men may speak untruths in Scripture words if they will and by misplacing and misapplying them may make them speak what was never meant in them Answ. But 1. When they use no expository terms of their own but meerly recite the words of Scripture the perverting them will not be so easie or common And 2. When they have placed them how they please the people are left at liberty 〈…〉 to the sence they have in the 〈…〉 to what mens misplacing 〈…〉 put upon them when we professedly make our forms out of Gods word we do as it were tell the people that they must give each sentence its proper interpretation as it s meant in Scripture because we pretend not to change it
the greatest seriousness of devotion we must expect that most should do accordingly For we see that Ministers are men and too many are carryed as well as others with the stream of temptation But those Prayers and other duties that depend upon their parts require preparation or at least some present care and diligence for the awakening of their hearts and excitation of their faculties Reas. 4. But the principal danger of a constant use of prescribed forms is lest it should let in an unworthy Ministry into the Church For though I had rather have as weak Ministers as I before described then none yet it will be very dangerous when such are tolerated because of Necessity lest the negligeâ—ce of Ordainers and Approvers will take advantage of this and pretend necessity where there is none or hearken to them that come with such pretences and so undo the Church by an ignorant insufficient Ministry so hard is it for men to avoid one extream without running into another Now the utter prohibition of stinted forms will prevent this but not without an evil on the other side And therefore to avoid the evils on both sides me thinks it would be best to let such forms be used but unconstantly unless by men that will lie under the dishonour of being able to do no better And that dishonor will hinder men from resting in them and the frequent exercise of other mens gifts will awaken them to their duty and the necessity of it will as well keep out insufficient men as if there were no form at all For an insufficient man can no more perform the work once a day without a form then twice a day I shall add no more Reasons because they that write against forms of Prayer though they run too far have said enough of the inconveniences The motion that I make being for a voluntary and an unconstant use of them I must expect to meet with objections on both sides which I shall briefly answer Object 1. Those that are utterly against forms will say that I am opening under pretence of Peace and Liberty a way to let in an unlawfull worship and a lazy insufficient Ministry To which I answ 1. For them that take all forms to be unlawfull I think them fitter for compassion then disputes and judge their reason to be as low as the Quakers that cry down the use of hour-glasses and sermon-notes and preaching on a Text of Scripture 2. And for the rest of the objection it s answered before The use of a Liturgy in the way described will not more Countenance a lazy insufficient ministry nor hurt the Church then if there were none Object 2. But what need is there of it Are we not well without it why would you disturb our peace to please the adversaries Answ. 1. We are not without a Liturgy as shall be further shewed and therefore you cannot say we are well without it 2. Some yong weak Ministers we must speak the truth do wrong both Baptism and the Lords Supper by many miscarriages for want of further helps 3. Wales and many parts of England must be supplyed with Forms or be without whâ—ch is worse 4. The Consciences of many of those that you call adversaries and I call Brethren must be indulged with the liberty of a convenient form or else we shall not walk charitably On the othâ—â—side it will be objected by them that would have all men forced to the constant uâ—e of forms 1. that If we have not forms men may vent what they please in prayer some raile in prayer and some vent error and some rebellion c. Answ. 1. This Argument makes against all Prayer of Ministers but what is prescribed For if you force them to a form and yet give them leave with their Sermons to use also either extemporate or formed Prayers of their own they may as well vent rebellion heresie or malice in them as if they had no Liturgy at all And if you would have Ministers use no prayer but what they read out of the imposed books for fear of these inconveniences you will shew your selves enemies to the Church and cure an inconvenience with a mischief 2. And if men were forbidden all prayer but by the Book yet it is more easie to vent error or malice in a Sermon So that unless you tie them also to forbear preaching save out of an imposed book you are never the better And if you would do so you are sorry helpers of the Church 3. You have a better remedy then these at hand Put no such Insufficient men or Hereticks into the Ministry that will so abuse prayer or if they be crept in put them out again and put better in their places that will not abuse it If some Physitians kill men by ignorance or malice will you tie them all to go by a Book and give but one medicine or will you not rather cast out the unworthy and licence only abler men Object 2. But how can I Ioyn with a Minister in prayer If I know not before hand what he will say when for ought I know he may pray blasphemy or heresie Answ. 1. By this objection you take it to be unlawful to joyn with any prayers at all whether publick or private but what you know before And so it seems you think all prayer but what 's by the book unfit for any but a solitary person And if this be your mind that your Book-Prayers must needs shut out all others blame not men so much to shut out your Book when you so far provoke them 2. According to this Objection you must not send for the Minister to pray with you when you are sick or in trouble unless he tye himself to your Book And why then may not another do it as well as he or at least the sillyest man that can read as well as the most able 3. It is the work of the Minister to be the peoples mouth in prayer to God and therefore if he fail in the manner of his own work it is his sin and not yours and you may no more refuse for that to joyn with him then subjects may refuse to obey the soveraign power because of some miscarriages yea or to fight for them and defend them 4. Your presence signifieth not your consent to all that you hear from a Minister And your Heart is not to follow him in evil but in good and therefore seeing you are at liberty what cause of scruple have you 5. It is supposed that no man is ordinarily admitted or tolerated in the Ministry that will so abuse prayer that men may not lawfully joyn with them If they are such cast them out If you cannot cast them out if they are Hereticks or Blasphemers come not neer them But if â—â—ey are men fit for to be tolerated in the Ministry you have reason to trust them so far in their office as not to expect Heresies or Blasphemies
what hath been said you may see which of the late English Controverted Ceremonies I take to have been Lawful and which unlawfull Too many years did I spend long agoe about these controversies and the judgement that then I arrived at I could never find reason since to change notwithstanding all the changes of the times and the helps I that have since had And it was and is as followeth § 39. 1. About Episcopacy which was the principal point concomitant with the Ceremonial Controversie I have given you my thoughts before 2. The ceremonies controverted among us were especially The surplice the gesture of Kneeling in Receiving the Lords supper the ring in Marriage Laying the hand on the Book in taking aâ— Oath the Organs and Church musick Holy daies Altars Rails and the Cross in Baptism To say nothing of the matter or form of the Prayers § 40. And 1. If the surplice be Imposed by the Magistrate as it was who is a lawfull Governor and that directly but as a Decent Habit for a Minister in Gods service I think he needlesly strained his Power and sinfully made an engine to divide the Church by making such a needless law and laying the Peace of the Church upon it But yet he medled with nothing but was within the reach of his Power in the general Some Decent Habit is Necessary Either the Magistrate or the Minister himself or the Associated Pastors must determine what I think neither Magistrate nor Synod should do any more then hinder undecency But yet if they do more and tye all to one Habit and suppose it were an undecent Habit yet this is but an imprudent use of Power It is a thing within the Magistrates reach He doth not an aliene work but his own work amiss and therefore the thing in it self being lawfull I would obey him and use that garment if I could not be dispensed with Yea though Secondarily the Whiteness be to signifie Purity and so it be made a teaching sign yet would I obey For secondarily we may lawfully and piously make Teaching signs of our food and rayment and every thing we see But if the Magistrate had said that the Primary reason or use of the Surplice was to be an instituted sacramental sign to work gâ—ace on my soul and engage me to God then I durst not have used it though secondarily it had been commanded as a decent garment New Sacraments I durst not use though a secondary use were lawfull § 41. 2. And for Kneeling at the Sacrament I doubt not at all but the imposing it and that on such rigorous terms tying all to it and casting all out of the communion of the Church or from the participation of the Sacrament that durst not use it was a very grievous sin and tended to persecution injustice and Church-dividing It is certainly in a doubtful case the safest way to do as Christ and his Apostles and the universal Church did for many hundred years That none should Kneel in publick worship on the Lords day no not in Prayer much less in receiving the Eucharist was a Custome so ancient and Universal in the Church that it was everywhere observed before general Councils were made use of and in the first general Council of Nice it was made the last Canon and other general Councils afterward renewed it so that I know not how any Ceremony can possibly pretend to greater Ecclesiastical Authority then this had And to cast out all from Church Communion in Sacraments that dare not go against the examples of Christ and his Apostles and all the Primitive Church who long received the Eucharist in another gesture and against the Canons of the first and most famous and other succeeding general Councils this is a most inhumane part Either the gesture is indifferent in it self or not If it be how dare they thus divide the Church by it and cast out Christians that scruple it when they have these and many other reasons of their scruples which for brevity I omit If they say that Kneeling is of it self Necessary and not Indifferent because it is Reverent c. then 1. They make Christ an â—mperfect Law-giver 2. They make himself or his Apostles or both to have been sinners 3. They condemn the Catholick Church of sin 4. They condemn the Canons of the Chief general Councils 5. And then if the Bishops themselves in Council should change the gesture it were unlawfull to obey them All which are consequents that I suppose they will disown What a perverse preposterous Reverence is this when they have leave to lie in the dust before and after the very act of receiving through all their confessions and prayers yet they will at other times stand and many of them sit at prayer and sit at singing Psalms of Prayer and Praise to God and yet when Christ doth invite them to a feast they dare not imitate his Apostles and universal Church in their gesture lest they should be sinfully unreverent § 42. But yet as sinfully as this Gesture was imposed for my part I did obey the imposerâ—â—nd would do if it were to do again rather then disturb the Peace of the Church or be deprived of its Communion For God having made some Gesture necessary and confined me to none but left it to humane Determination I shall submit to Magistrates in their proper work even when they miss it in the manner I am not sure that Christ intended the example of himself and his Apostles as obligatory to us that shall succeed I am sure it proves sitting lawful but I am not sure that it proves it necessary though very convenient But I am sure he hath commanded me obedience and peace § 43. 3. And for the Ring in Marriage I see no reason to scruple the lawfulness of it For though the Papists make a Sacrament of Marriage yet we have no reason to take it for any ordinance of Divine worship any more then the solemnizing of a contract between a Prince and People All things are sanctified and pure to the Pure but that doth not confound the two Tables nor make all things to be parts of Worship that are sanctified The Coronation of a King is sanctified as well as Marriage and is as much a Sacrament as Marriage and the Ceremonies of it might as well be scrupled especially when God doth seem to go before them by the example of Anointing as if he would confine them to that Ceremonie which yet was none of his intent nor is it much scrupled § 44. 4. And though the taking of an Oath be a sort of worship yet not the natural worship of the first Commandment nor the Instituted of the second but the Reverent use of his name in the third so that it is not primarily an act of worship but Reductively and Consequentially It being the principal use of an Oath to Confirm the Truth and End strife by appealing to God which appellation is indeed an acknowledgment
are against the great undoubted Truths of Christ from infecting others and own all that hold the Necessary Truths in Godliness and Charity you will please both God and most good men And if you hold your personall Communion with those that are of your own judgement in lesser differences this will not lose you the affections of the godly though of a few factious persons it may as long as you are a tender Father to them all though you Communicate but with some The Godly Emperours that supprest the Arrians and many Heresies maintained the Novatians in the Liberty of their Churches and were beloved both by the Novatians and the Orohodox But if you couâ—â— be the happy instrument of taking away the Divisions of the Godly that there might be no such thing as Parties or Separations known among them though diversity of opinions there will be and if you could give all the Ministers of the Nation a pattern of such union of the tolerable dissenting parties in your own Pastors with whom you shall Communicate this would be the way to lift you highest in the Esteem and Love of all your people and make them see that you were appointed of God to be a Healer and Restorer and to glory in you and bless God for you as the instrument of our chiefest peace And O what a precedent and preparative it would be for the Healing of all the Protestant Churches through the world And certainly your Highness hath a fair opportunity for this happy work You enter in a season when we are tired with contention and sensible of our loss and danger and tenderer then formerly of one another and the most angry parties are much asswaged and there is not so much reproach and bitterness among the Godly as lately there hath been A Spirit of Peace and Healing is lately risen in the hearts of many thousands in the Land and Ministers that differed do lovingly associate and most do feel the smart of our Divisions and are so prepared for a perfecter closure that they wait but for some Leading hand I am certain that there are Healing Principles before us and a temperament is obvious to judicious charitable men upon which we might accord And though some are too rough to lie in any building yet moderate men are to be found of every party that deserveth your encouragement whom you may use as a precedent to the rest and instruments to promote this work It is you that have those great advantages that can facilitate that which to others were impossible and from you it is expected In this Book and one of Confirmation which I lately published I confidently affirm is contained much of that Reforming Reconciling Truth which must heal us if ever we be healed And though the study of such matters require much time yet seeing God commandeth Princes that the Book of his Law depart not out of their mouthes but that they meditate in it day and night that they may do according to it Iosh. 1.8 I may suppose that they will be willing also to meditate on such Books as help them to understand it I should have been as ready as another to censure such an address as this as guilty of presumptuous boldness but that I consider what is the work of my Calling and what it is to be faithfull to the Eternall God and am conscious of fidelity to your Highness in my boldness and know that these are necessary Truths and that to the Counsellors of Peace is joy Prov. 12.20 and have no interest in this world that I regard in comparison of the Churches happiness My earnest Prayers for your Highness shall be that your own soul being first subjected and devoted wholly unto God you may Rule us as one that is Ruled by him and never know any Interest but his and that which is subservient to him and may escape that stumbling stone on which the Princes of the earth do commonly dash themselves in pieces even by espousing an Interest contrary to Christs and so growing jealous of his holy waies and falling out with them and that God would endue your Highness with that heavenly Wisdom that is first Pure and then Peaceable Jam. 3.17 and you may escape the flattering suggestions of the Wisdom of the flesh and serious Piety may be the first part of your Policy that so the Eternall God may be engaged in the Protection of your Dominions and You That you may alwaies remember that you are Christs and your Peoples and not your Own and that the diligent promoting of GODLYNESS and CONCORD may be the study and resolved work of your Life This is the way and only this let flesh and blood say what it will to make you truly Great and Happy God is the Center and Common Interest of all his servants Keep close to him and they will all keep close to you There is no other Common Interest nor any thing that the Godly do so highly value If they see that it is indeed for God they can bear any thing or do any thing for they are wholly devoted to him alone The more of God appeareth on you and the more you promote his Interest in the world the highlyer will you be advanced and the dearer will you be to all that Love him And even with the ungodly multitude that Piety is honoured in Princes that is despised in their neighbours and the hand of God is plainly demonstrated in their surviving Honour the names of Pious Princes being Great when the Greatest leave a name that is vile even in the mouthes of common worldly men who are ready to keep a Holy-day for a Saint when he is dead though they hate or will not imitate the living Your Zeal for God will kindle in your subjects a Zeal for you The moâ—e your Life and Government is Divine the more Divine will you appear and therefore the more Amiable and Honourable to the Good and Reverend to the evil Parliaments will Love and Honour you and abhor the motions that tend to a division or your just displeasure Ministers will heartily Pray for you and Praise the Lord for his mercies by you and teach all the people to Love and Honour and Obey you The people will rejoyce in you and you will be Loved or Feared of all Such happiness attendeth serious Piety when impiety selfishness and neglect of Christ is the shame and ruine of Prince and People I crave your Highness pardon of this boldness and your favourable acceptance of the tendered service of A faithfull subject to your Highness as you are an Officer of the Universall King Richard Baxter A PREFACE to those of the Nobility Gentry and Commons of this Land that adhere to PRELACY Honourable Worshipful and Beloved Country-men IT being much for your sakes that I have published the following Disputations it behoveth me here to address my self to you in a few preparatory words What distance there hath long been and still continueth
with the Neighbour Ministers in Essex And I have had Letters from many of that way with whom I Correspond full of Christian Love and Piety and hatred of calumny and separations But verily I must tell you that when we find any of you in your writings and Sermons making it your work to vilifie the Ministry and with the Quakers to make them odious to the people and making your jeers and railing and uncharitableness the life of your Sermons we cannot but suspect that you are Popish Emissaries while we find you in their work or else that you are Malignant Enemies and of the sâ—â—pentine brood whose heads shall shortly be bruised by the Lord. 4. And if it be the disuse of your Common Prayer that you separate from us for I would know of you whâ—ther you would have denyed Communion with all that lived before it had a being If this be your Religion I may ask you where was your Religion before Luther before King Edwards daies If you say in the Mass book and what else can you say I ask you then where was it before the Mass book had a being Would you have denyed Communion to the Apostles and all the Primitive Church for some hundreds of years that never used your Book of Common Prayer will you still make things indifferent necessary 2. One word to those of you that follow Grotius I have shewed that he professeth himself a Papist even in that Discussion which M r Pierce so magnifieth as excellent I hear Mr. Thorndike and others defend him and some think I injure him by calling him a Papist Wonderful what will not be a Controversie among learned men Are we faln among such that deny him to be a Papist that professeth expresly to be satisfied if evil manners be but corrected and school-opinions not imposed which are contrary to Tradition and all Councils and that professeth to own the Creed and Council of Trent and all the Popish Councils whatsoever and the Mistriship of Rome and the Catholick Mastership of the Pope governing the Catholick Church according to these Councils What is a Papist if this be none I refer you to my Evidence in the Discovery of the Grotian Religion and the first Chap. of the second Part of my Catholick Key replying to Mr. Pierce Confute it rationally if you can I shall now only desire you when you have read Rivet to read a Book called Grotius Papizans and to hearken to the testimony of an honest learned Senator of Paris that admired Grotius and tells you what he is from his own mouth and that is Claud. Sarravius who saith in his Epistol pag. 52 53. ad Gronov. De ejus libro libello postremis interrogatus respondit plane Milleterio Consona Romanam fidem esse veram sinceram solosqâ—e Clericorum mores degeneres schismati dedisse locum adferebatque plura in hanc sententiam Quid dicam Merito quod falso olim Paulo Agrippa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deploro veris lachrymis tantam jacturam Here you have a credible witness that from his own mouth reporteth it that our Reformation was to Grotius a schism and nothing but the ill manners of the Clergy gave us the opportunity And pag. 190. Epist. ad Salmas Vis ergo me exerte dicere quid sentiam de postremo Grotii libro an omnia mihi in eo probentur Rem rogas non magnam nec adeo difficilem quemque expedire promptum est Tantum abest ut omnia probem ut vix aliquid in eo reperiam cui sine conditione calculum apponam meum Verissime dixit ille qui primus dixit Grotium Papizare Vix tamen in isto scripto aliquid legi quod mirarer quodve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occurreret Nunquid enim omnes istiusmodi ejusdem authoris lucubrationes erga Papistarum errores perpetuam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erga Jesuitas amorem erga nos plus quam Vatinianum odium produnt clamant In Voto quod ejus nomen praeferebat an veritus est haec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profiteri Had none of you owned Grotius his Popery I would never have charged it on you But when Grotius himself glorieth of his adherents in England and so many of you plainly defend him and profess your owning of those books and those doctrines in which his Popery is contained if ever Popery were known in the world I must then crave your pardon if I think somewhat the worse of Popery because they that hold it are ashamed of it For I abhor that Religion which a man hath cause to be ashamed of and will not save him from being a loser by it that owneth it and standeth to it to the last And I think that man hath no Religion who hath none which he will openly profess and stand to I have at this time but these few requests to make to you which I beseech you to answer without partiality 1. That you will seriously consider whether it be truly Catholick to unchurch us and so many Churches of Christ as are of our mind as your partakers do Because Catholicism is your pretense consider whether you be not further from it then most people in the world 2. Because I conceive this Book is not suited to your great objections I desire your perusal of another that comes out with it called A Key for Catholicks especially the second Part and if you cannot answer them take heed how you continue Papists 3. While you hold us for no Ministers or Churches or Capable of your Communion it is in vain for us to hope for Communion with you but we desire that you will consider of those terms of a more distant sort of Communion which there I have propounded in the End of the first and second Part and deny us not that much 4. At least we beseech you that while you are Papists you will deal openly and no worse with us then sober Papists that speak according to their Consciences use to do Do not let it as the Lord Falkland speaks be in the Power of so much per annum nor of your factious interest to keep you from professing your selves to be what you are and do not make the Protestant name a meer cloak to secure you in the opposing of the Protestant Cause and follow not the example of Spalatensis and the Counsel of Campian and Parsons in feigning a sort of Doctrinal Puritans and railing at Protestants under that name Deal with us but as sober Papists do and we shall take it thankfully How highly doth Bodin a Learned Papist extol the Presbyterian Discipline at Genevah from its effects when among many of you it hath as odious titles as if it were some blasphemous damning thing What sober Papist would talk as Mr. Pierce doth p. 30. of the great abomination of the Presbyterian Directory and not be able to name one thing in it that is abominable Is it a great
4. So great is the difference between men and men times and times that forms may be a duty to some men and at some times and a sin to other men and at other times p. 368. Prop. 5. The Ministers and Churches that earnestly desire it should not by the Magistrate be absolutely and generally prohibited the use of a convenient stinted Liturgy p. 372. Prop. 6. To prescribe a form of prayer preaching or other service where is no necessity of it and to lay a Necessity on it as to the thing it self or the Churches peace c. and to punish silence suspend excommunicate or reproach as Schismaticks the able godly peaceable Ministers or People that justly or unjustly dare not use it is so great a sin that no godly Ministers should desire or attempt it nor any godly Magistrate suffer it p. 373. Prop. 7. The safest way of composing a stinted Liturgy is to take it all or as much as may be for words as well as matter out of the holy Scripture p. 378. Prop. 8. Yet is it lawful to use a Liturgy that is not so taken out of Scripture as to words p. 380. Prop. 9. The matter of a Liturgy in which the Concord of many is expected must not be doubtful or unnecessary things ibid. Prop. 10. Humane forms of publick prayer or other worship excepting the fore-excepted necessary cases as Psalms c. should not be constantly used by Ministers that have liberty and are able to pray without them Nor should any ordinarily be admitted into the Ministry except in great Necessities of the Church that are not able to pray without such forms p. 381. Objections on both sides p. 386. The summ of this Dispute p. 392. DISPUTATION 5. Qu. WHether humane Ceremonies be Necessary or Profitable to the Church p. 395. Chap. 1. Distinctions and Propositions in order to the decision ibid. Chap. 2. Ceremonies forbidden or which man hath not power to institute are not to be imposed as profitable or lawful p. 399. which those be Instances of all our commonly controverted Ceremonies considered p. 409. Chap. 3. In such unlawful impositions it is an aggravation of the sin if Ceremonies are pretended to be Divine p. 425. Chap. 4. If things unlawful are commanded as indifferent or things indifferent as necessary they are sinfully imposed and the more because of such pretenses p. 427. Chap. 5. A lawful and convenient thing is sinfully imposed when it is imposed on a greater penalty then the nature and use of it doth require or then the common good will bear p. 429. Chap. 6. It is not lawful to make any thing the subjects duty by a Command that is meerly indifferent antecedently both in it self and as cloathed with its accidents p 433. Chap. 7. Some things may be lawfully and profitably commanded at one Time and Place and to one sort of People that may not at or to another no nor be obeyed if commanded p. 439. Chap 8. Those orders may be profitable for the peace of the Churches in one Nation that are not necessary to the peace of the Churches of many Nations p. 445. Chap. 9. There is no meer Humane Vniversal Soveraign Civil or Ecclestastical over the whole Church and therefore none to make Laws obligatory to the whole p. 448. Chap. 10. If it be not our Lawful Governors that command us but usurpers we are not formally bound to obey them though the things be lawful which they command p. 452. Chap. 11. The Commands of lawful Governors about lawful Ceremonies must be understood and obeyed with such exceptions as do secure the End and not to the subverting of it p. 458. Chap. 12. It may be very sinful to command some Ceremonies when yet it may be the subjects duty to use them when they are commanded p. 460. Chap. 13. The Constant use of things indifferent should not be commanded ordinarily see the exceptions but they should be sometimes used sometimes not p. 464. Chap. 14. Thirty Reasons against the imposing of our late Controverted Mystical Ceremonies as Crossing Surplice c. p. 467. Chap. 15. Reasons perswading to Obedience in Lawful things p. 483. ERRATA PAge 10. l. 4. r. had not been by themselves p. 24. l. 23. for Philetas r. Alexander p. 30. l. penult for Perfect r. President p. 33. l. 34 35. r. the 2000th or 3000th person p. 37. l. 34. for it r. is p. 41. l. 9. r. Presbyterie p. 72. l. ult for that r. the. p. 77. l. 24. r. occasioning p. 78. l. 16. r. had in it p. 81. l. 1. blot out any l. 28. for at all r. all l. 29. blot out the. p. 87. l. 17. for had r. have Marg. l. 5. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 88. l. 17. for Prelacy r. Policarpe l. 37. for there that r. that there p. 89. l. 2. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 93. l. 3. r. he was and l. 34. for ad r. at p. 94. l. 29. r. we well p. 95. Marg. l. 31. r. Blondel and l. 33. for yet r. and. p. 96. l. 9. r. Churches p. 97. l. 5. for Scholarum r. Scotorum p. 100. Marg. l. 13. for no r. on p 104. l. 8. for I mean r. I wave p. 106. l. 4. for that r. the. Disp. 2. Pref. p. 117. l. 16. for pass r. pasâ— p. 118 l. 30. blot out and. p. 121. l. 14. r. Bishop p. 124. l. 17. r. Iansenius p. 137. l. 5. r. Members p. 139. l. 5. for men r. run p. 157. l. 3. 4. r. pleasure Pastors l. 34. r. and. p. 160. l. 2. r. will p. 163. l. 11. for Proctors r. Doctors p 166. l. 14. r. sin in the. p. 169. l. 6. blot out upon p. 181. l. 26. r. owed p. 182. l. 11. r. And yet p. 18â— l. ult for as r. at p. 184. l. 3. for Art 11. r. Act. 11. p. 191. l. 29. for he r. the l. 37. for decase r. depose p. 194. l. 29. for and r. c. p. 199. l. 13. for Art 11. r. Act. 11. p. 219. l. 1. r. Arrianus p. 229. l. 32. for three and four r. third fourth p. 241. l. 22. for name r. main p. 245. l. 14. for Davenant r. Davenport p. 253. l. 18. blot out do p. 265. l. 12. blot out to p. 277. l. 2. r. one the. l 12. r. works p. 291. l. 18. for the r. that p. 316. l. 16. r. as their p. 317. l. 23. for Overseers r. Others p. 328. l. 21. r. Bâ—hmenists p. 339. l. 16. r. had no other p. 340. l. 9. r. the least p. 367. l. 9. r. add to p. 372. l. 21. for hâ— r. the. p. 409. l. 34. r. but what was p. 420. l. 16. r. of the Will p. 421. l. 26. for them r. than p. 430. l. 28. r. Law An Advertisement to prevent misunderstanding MY exceeding scarcity of time constraining me to write these Papers in much haste and allowing me but a cursory perusal of
care not so we come near an agreement about the proportion of Members that the definition be not overthrown and the ends of it made impossible by the distance number and unacquaintedness of the members that cannot have any Church communion immediately one with another If there be no communion how is it a Church Nay or if there be no such communion as consists in mutual assistance and conjunction in Worship and holding familiarity also in our conversation which the excommunicated are excluded from And if a communion there be it is either Immediate by the members themselves Assembled or else but Mediately by their Officers or Delegates If it be only by the latter Mediately then it is not the Ecclesia prima but orta It is an association of several Political Churches For that is the difference between the communion of a single particular Church and many combined Churches that as the first is a combination of persons and not of Churches so the communion is held among the Members in common whereas the other being a combination of Churches the communion is maintained orderly by Officers and Delegates joyning in Synods and sent from the Congregations If therefore it be an Immediate ordinary communion of members in Ecclesiastical affairs viz. Worship and Discipline that is the Particular Church that I intend call it what you will else and whether there may be any private meetings in it besides the main body or not as possibly through some accidents there may be and yet at Sacrament and on the most solemne occasions the same persons that were at Chappels or less meetings may be with the chief Assembly But I shall proceed in the proof of this by the next Argument which will serve for this and the main together Argum. 11. THat sort of Church Government may most safely be now practised which was used in the Scripture times and that 's less safe which was not then used But the Government of many Elders and particular Churches by one Bishop fixed and taking that as his proper Diocess such as the English Bishops were was not used in Scripture times Therefore it is not so safe to use it or restore it now The Major is proved hence 1. In that the Primitive Church which was in Scripture times was of unquestionable Divine Institution and so most pure And it is certainly lawful to practice that Church-Government which alone was practised by all the Church in the Scripture times of the New Testament 2. Because we have no certain Law or Direction but Scripture for the frame of Government as jure Divino Scripture is Gods sufficient and perfect Law If therefore there be no mention of the Practice of any such Episcopacy in Scripture no nor any precept for the practice of it afterwards then cannot we receive it as of Divine Institution The Objections shall be answered when we have proved the Minor And for the Minor I shall at this time argue from the Concessions of the most Learned and Reverend man that at this time hath deeply engaged himself in defence of Episcopacy who doth grant us all these things following 1. That in Scripture times they were the same persons and of the same office that were called Bishops and Presbyters 2. That all the Presbyters mentioned in Scripture times or then instituted as far as we can know had a Power of Ordination 3. And also a Power of Ruling the Church Excommunicating and Absolving 4. That there was not then in being any Presbyter such as the Bishops would have in these times who was under the Bishop of a particular Church or Diocess His words are these And although this title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders have been also extended to a second Order in the Church and is now only in use for them under the Name of Presbyters yet in the Scripture times it belonged principally if not alone to Bishops there being no Evidence that any of that second order were then instituted though soon after before the writing of Ignatius Epistles there were such instituted in all Churches 5. It is yielded also by him that it is the office of these Presbyters or Bishops to Teach frequently and diligently to reduce Hereticks to reprove rebuke Censure and absolve to visit all the sick and pray with them c. And therefore it must needs follow that their Diocess must be no larger then that they may faithfully perform all this to the Members of it And if there be but one Bishop to do it I am most certain then by experience that his Diocess must be no bigger then this Parish nor perhaps half so big 6. And it must needs follow that in Scripture times a Particular Church consisted not of seveâ—al Churches associated nor of several Congregations ordinarily meeting in several places for Christian communion in the solemn Worship of God but only of the Christians of one such Congregation with a single Pastor though in that we dissent and suppose there weâ—e more Pastors then one usually or often That this must be granted with the rest is apparent 1. The Reverend Author saith as Bishop Downam before cited That when the Gospel was first preached by the Apostles and but few Converted they ordained in every City and region no more but a Bishop and one or more Deacons to attend him there being at the present so smal store out of which to take more and so small need of ordaining more that this Bishop is constituted more for the sake of those which should after believe then of those which did already 2. And it s proved thus If there were in Scripture times any more ordinary Worshiping Assemblies on the Lords dayes then one under one Bishop then either they did Preach Pray Praise God and administer the Lords Supper in those Assemblies or they did not If not then 1. They were no such Worshipping Assemblies as we speak of 2. And they should sin against Christ who required it 3. And differ from his Churches which ordinarily used it But if they did thus then either they had some Pastor Presbyter or Bishop to perform these holy actions between God and the people or not If not then they suppose that Lay-men might do all this Ministerial work in Word Sacraments Prayer and Praise in the name of the Assembly c. And if so what then is proper to the Ministry then farewell Bishops and Presbyters too If not theâ—â—â—her the Bishop must be in two Assemblies at once performing the Holy Worship of God in their communion but that 's impossible or else he must have some assisting Presbyters to do it But that 's denyed Therefore it must needs follow that the Church order constitution and practised Government which was in Scripture times was this that a single Worshipping Congregation was that particular Church which had a Presbyter or Bishop one or more which watched over and ruled that only Congregation as his Diocess or proper charge having no Government
Oratoriâ—s then one though their Altar were but one there namely where the Bishop was Die solis saith Justin Martyr omnium qui vel in oppidis vel ruri degunt in eundem locum conventus fit Namely as he there tells us to celebrate and participate the holy Eucharist Why was this but because they had not many places to celebâ—ate in and unless this were so whence came it else that a Schismatical Bishop was said constituere or collocare aliud Altare and that a Bishop and an Altar are made correlatives See S. Cyprian Epist. 40.72 73. de unit Eccles. And thus perhaps is Ignatius to be understood in that forequoted passage of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unum Altare omni Ecclesiae unus Episcopus cum Presbyterio Diaconis So far Mr. Mead. I hope upon the consent of so admirable a Critick and learned man it will not be so much blame-worthy in me if I speak somewhat the more confidently this way and say that I think that the main confusion and Tyranny that hath overspread the Churches hath been very much from the changing the Apostolical frame of Churches and setting up many Altars and Congregations under one Bishop in one pretended particular Church I had three or four passages ready to cite out of Ignatius but these are so express that I apprehend the rest the less necessary to be mentioned The next therefore that I shall mention shall be the forementioned words of Iustin Martyr Apol. 2 cited by Mr. Mead and by others frequently to this purpose In which I observe all these particulars full to the purpose 1. That they had but one Assembly each Lords day for Church communion for one Church 2. That this was for reading and prayer and the Eucharist 3. That the President who is commonly by those of the Episcopal judgement said to be here meant the Bâ—shop did preach and give thanks and administer the supper so that it was administred but to one Congregation as under that Bishop of that Church for he could not be in two places at once 4. That to the Absent the Deacons carried their portion after the consecration so that they had not another Meeting and Congregation by themselves for that end This is all so plain that I shall think it needeth no Vindication So that were there but these two Testimonies I should not marvail if Bishop Downam had extended his confession a little further when he acknowledgeth Dâ—f li. 2. cap. 6. page 104. that At the first and namely in the time of the Apostle Paul the most of the Churches so soon after their Conversion did not each of them exâ—eed the proportion of a populous Congregation And then we are not out in so interpreting the words of Paul and other writers of the holy Scripture The next that I shall mention whoever was or when ever he lived is Dionys. de Eccles. Hierarch cap. 4. where he tells us that the Praefect who was the Bishop if there were any did Baptize those that were converted and the Presbyters and Deacons did but assist him And abundance of work he mentioneth whâ—ch they had with all that they Baptized and they called all the Congregation together who joyned in Prayers with the Bishop at the Baptism All which shews that he was then the Bishop but of one particular Church which ordinarily Assembled together for publick worship For 1. If he had many such Churches or Congregations under him he could not be thus present to celebrate Baptism in them all Nor would one only be mentioned as his charge 2. Nor is it possible that one Bishop should with so long a way of Baptisme as is there described be able to Baptize all the persons in a Diocess such as ours or the twentieth part of them much less in those times when besides the Infants of Believers the most eminent sort of Baptism and greatest labour was about the multitudes of Adult Converts that by the Gospel were daily added to the Church Gregory Thaumaturgus was as by force made Bishop of Neocesarea and yet his whole Diocess or City had but seventeen â—hristians in it at his entrance though when he died he found upon enquiry but seventeen Pagans so great a change was made by the Gospel and by Miracles But by this Diocess of seventeen souls we may conjecture what the Churches were in those times though we should allow others to be an hundred times as great they would not be so great as the tenth part of many Parishes in England See the truth of this passage in Greg. Nissen Oratio in Greg. Thaumatur twice over he recites it And Basil. Mag. l. de Spir. Sanc. c. 19. And Roman Breviar Die 15. Novemb. And the Menolog Graec. mentioned before Greg. Neocesar works Printed ad Paris 1622. But I shall return to some before Gregory The next that I shall cite is Tertullian that well known place in his Apolog. c. 39. Corpus sumus de conscientia Religionis Discipline unitate spei federe Coimus in coetum Congregationem ut ad Deum quasi manu facta precationibus ambiamus orantes Cogimur ad divâ—narum literarum Commemorationem Certè fidem sanctis vocibus pascimus spem erigimus fiduciam figimus disciplinam praceptorum nihilominus inculcationibus densamus ibidem etiam exhortationes Castigationes censura Divina nam judicatur magno cum pondere ut apud certos de Dei conspectu summumque futuri judicii praejudicium est siquis ita deliquerit ut à communicatione Orationis conventus omnis sancti commercii relegetur Praesident probati quiq seniores c. If I be able to understand Tertullian it is here plain that each â—hurch consisted of one Congregation which assembled for Worship and Discipline at once or in one place and this Church was it that had Presidents or Seniors to guide them both in Worship and by Discipline So that if there were any more of these Assemblies in one particular Political Church then there were more Bishops then one or else others besides Bishops exercised this Discipline But indeed it s here plainly intimated that Bishops were then the Guides of Congregations single and not of Diocessâ—s consisting of many such I shall put Tertullians meaning out of doubt by another place and that is de Corona Militis cap. 3. Eucharistiae Sacramemtum in tempore victus omnibus mandatum à Domino etiam antelucanis ritibus nec de aliorum manu â—uam praesidentium sumimus And if they received this Sacrament of none but the Presidents and that every Lords day at least as no doubt they did then they could have no more Congregations in a Church then they had Presidents And though Pamelius say that by Presidents here is meant also Presbyters yet those that we now dispute against understand it of the Prelates And if they will not so do then may we will interpret the foresaid passage Apol. to be
meant of the same sort of Presidents and then you may soon see what Bishops were in Tertullians dayes For we have no reason to think that they are not the same sort of Officers which he calleth Presidents and of whom he there saith Praesident probati Seniores So in the foregoing words in Tertullian ibid. it s said Aquam adituri ibidem sed aliquando prius in Ecclesia sub Antistitiâ— manu contestamur nos renunciare Diabolo Pompae angelâ—s ejus Where it seems that there were no more thus initiated then the Antistes himself did first thus engage in the Congregation And I believe they take this Antistes for a Bishop And here by the way let this argument be noted Seeing its past doubt that the first sence of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Catus or holy Assembly it self why should the Meeting place be so often called also Ecclesia in those times in the borrowed sence but only in Relation to the People there assembled and it s plain that it was but one Congregation and not many that assembled in that place and therefore it was from that one that the Place is called Ecclesia That it is oft so called besides this place of Tertullian which seems so to use the word I refer you to Mr. Meads exercitation of Temples who proves it distinctly in the several Centuries That saying of Theophilus Antiochenus ad Antolychum seems to intimate the whole that I intend sic Deus dedit mundo qui peccatorum tempestatibus Naufragiis jactatur Synagogas quas Ecclesias Sanctas Nâ—minamus in quibus veritatis doctrina fervâ—t ad quas confugiunt veritatis studiosi quotquot sâ—lvari Deique judicium iram evitare volunt So that the Churches of those times which were as Noahs Ark and where safety was to be found for the soul were Synagogues or Assemblies So Tertul. de Idololatr c. 7. pag. mihi 171. Tota die ad hanc partem zelus fidei peroravit ingenuuÌ„ Christianum ab Idolis in Ecclesiam venire de adversaria officina in domum Dei venire See more places of Tertullian cited by Pamelius on this place num 29. page 177. specially see that de virg Veland cap. 13. p. 224. Clemens Alexandrinus hath divers passages to the purpose now in hand Stromat li. 7. in the beginning he mentioneth the Church and its officers which he divideth only into two sorts Presbyters and Deacons But I will name no more particular persons but come to some intimations of the point before us from customes or Practices of the Church and the Canons of Councils And it seems to me that the dividing of Parishes so long after or of Titles as they are called doth plainly tell us that about those times it was that particular Polâ—cical Church did first contain many stated Congregations And though it be uncertain when this began Mr. Thorndike as we heard before conjectureth about Cyprians dayes yet we know that it was long after the Apostles and that it was strange to less populous places long after it was introduced at Rome and Alexandria where the number of Christians too much ambition of the Bishop occasioned the multiplication of Congregations under him and so he became a Bishop of many Churches named as one who formerly was Bishop but of a single Church For if there had been enough one hundred or fifty or twenty or ten years before to have made many Parishes or stated Assemblies for communion in worshâ—p then no doubt but the light oâ— Nature would have directed them to have made some stated divisions before For they must needs know that God was not the God of Confusion but of order in all the Churches And they had the same reasons before as after And persecution could noâ— be the hindrance any more at first then at last For it was under persecuting Emperours when Parishes or Titles were distinguished and so it might notwiâ—hstanding persecutions have been done as well at first as at last if there had been the same reason It seems therefore very plain to me that it was the increase of Converts that caused this division of Titles and that in planting of Churcheâ— by the Aposâ—les and during their time and much afâ—er the Chuâ—ches consisted of no more then our Parishes wâ—o being most inhabitants of the Cities had their meetings there for full communion though they might have other suborâ—inate meâ—tings as we have now in mens houses for Repenting Serâ—â—ons and Prayer And as Mr. Thorndâ—ke out of Nâ—nius tells us of 365. Bishopricks in Ireland planted by Patrick so other Authors tell us that Patrick was the first Bishop there or as others and more credible Palladius the first and Patrick next and yet the Scots in Ireland had Churches before Palladius his dayes as Bishop Vsher sheweth de Primordiis Eccles. Britan. 798 799 800 c. Iohannes Major de gestis scholarum li. 2. cap. 2. prioribus illis temporibus per Sacerdotes Monachos sine Episcopis Scotos in fide eruditos fuisse affirmat Et ita sane ante Majorem scripsit Johannes Fordonus Scotichron li. 3. cap. 8. Ante Palladii adventum habebant Scoti fidei Doctores ac Sacramentorum Ministratores Presbyteros solummodo vel Monaches ritum sequentes Ecclesiae Primitivae N. B. Of which saith Usher Quod postremum ab iis accepisse videtur qui dixerunt ut Johan Semeca in Glossa Decreti dist 93. ca. Legimus quod in Prima Primitiva Ecclesia commune erat officium Episcoporum Sacerdotum Nomina erant communia officium commune sed in secunda primitiva caeperunt dinstigui nomina officia So that it seems that some Churches they had before but Palladius and Patrick came into Ireland as Augustine into England and abundantly increased them and settled withall the Roman Mode So that it seemed like a new Plantation of Religion and Churches there Yet it seems that the Bishops setled by Patrick save that himself an Archbishop was like our Bishops were but such as were there before under the name of Presbyters saith Fordon after the rite or fashion of the Primitive Church And saith Vsher ibid. p. 800. Hector Boethius fuisse dicit Palladium primum omnium qui Sacrum inter Scotos egere Magistratum à summo Pontifice Episcopum creatum quum antea Populi suffragiis ex Monachis Caldeis pontifices assumerentur Boeth Scotorum Histor. lib. 7. fol. 128. b. And he adds the saying of Balaeus Scriptor Britanic centur 14. cap. 6. A Caelestino illum missum ait Johannes Balaeus ut Sacerdotalem ordinem inter Scotos Romano ritu institueret Habebant inquit antea Scoti suos Episcopos ac Ministros ex verbi Divini Ministerio plebium suffragiis electos prout Asianorum more fieri apud Britannos videbant Sed haec Romanis ut magis ceremoniosis atque Asianorum osoribus non placebant By these passages it is easie to conjecture
not so much as a ground to conjecture at any probability Sect. 20. But he saith that we may know that some Pastors at least are true or else God had forsaken his Church Aâ—sw But what the better are we for this if we know not which they are that are the true Pastors nor cannot possibly come to know it Sect 21. But he saith that Quod Christi locum tenent quod debemus illiâ— obedientiam may be known and thereupon he saith thaâ— Certe sumus certitudiâ—â— infallibili quod isti quos videmus sine veri Episcopi Pastores nostri Nam ad hoc non râ—quiritur nec fides nec Character Ordinis nec legitima Electio sed solum ut habeantur pro talibus ab Ecclesia From all this you may note 1. That they are veri Episcopi Pastores nostri that were never ordained if they are but reputed such by the Church 2. That we may know this by infallible Certainty 3. And that we owe them obedience as such So that as to the Church they are true Pastors without Ordination and consequenâ—ly to the Church a succession is unnecessary Sect. 22. Yet of such Usurpers he saith Eos quidem non esse in se veros Episcopos tamen donec pro talibus habentur ab Ecclesia deberi illis obedientiam cum conscientia etiam erroâ—â—a obliget So that they are not veri Episcopi in se and yet they are veri Episcopi Pastores nostri if Bellarmine say true And the words have some truth in them understood according to the distinction which I before gave Chap. 1. Sect. 5 6. He hath no such Call as will save himself from the penalty oâ— usurpation if he knowingly be an usurper but he hath such a Call as shall oblige the Church to obey him as their Bishop or Pastor Sect. 23 But his reason Cum conscientia etiam erronea obliget is a deceit and neither the only nor the chieâ— reason noâ— any reason Not the only nor chief reason because the obligation ariseth from God and that is the greatest Not any reason 1. Because indeed it is not an Erroneous Conscience that tells many people that their usurping Bishops or Pastors are to be obeyed as true Ministers For as it is terminated on the Pastors act or state it is no act of Conscience at all and therefore no error of conscience For conscience is the knowledge of our own affairs And as it is terminated on our own Duty of obeying them it is not Erroneous but right For it is the will of God that for order sake we obey both Magistrates and Pastors that are setled in Possâ—ssion if they rule us according to the Laws of Christ at least if we do not know the Nullity oâ— their call 2. And its false that an Erroneous Conscience bindeth that is makes us a Duty For at the same instant it is it self â— sin and we are bound to depose it and change 〈◊〉 and renounce the eâ—ror It doth but intangle a man in a Necessity of sinning till it be laid by But it is God only that can make our duty and cause such an obligation Sect. 24. From the adversaries Concessions then an uninterrupted succession or present true Ordination is not of Necessity to the being of the Ministry Church or Ordinances quoad Ecclesiam for the Church is bound to obey the usurpers and that as long as they are taken for true Pastors Which is as much as most Churches will desire in the case Sect. 25. And the consequence is easily proved For where God obligeth his Churches to the obedience of Pastors though usurpers and to the use of Ordinances and their Ministration there will he bless the Ministry and those Ordinances to the innocents that are not guilty of his usurpation and that obey God herein And consequently the Ordinances shall not be Nullities to them God would never set his servants upon the use of a means which is but a Nullity nor will he command them to a duty which he will blast to them when he hath done without their fault It s none of the Churches fault that the Bishop or Pastor is an usurper whâ—le they cannot know it and that any of his Predecessors were usurpers since the Apostles dayes And therefore where God imposeth duty on the Church and prescribeth means as Baptism Prayer the Lords Supper Church-Government c. it is certain that he will not blast it but bless it to 〈◊〉 obedient nor punish the Church so for the secret sin of I know not who committed I know not where nor when perhaps a thousand years ago Sect. 26. Argument 6. As other actions of usurpers are not Nullities to the innocent Church so neither is their Ordinanation and consequently those that are Ordained by usurpers may be true Ministers If their Baptizing Preaching Praises Consecration and administration of the Eucharist binding and loosing be not Nullities it follows undenyably on the same account that their Ordinations are not Nullities and consequently that they are true Ministers whom they ordain and succession of a more regular Ordination is not of Necessity to the Ministry Church or Ordinances Sect. 27. Argument 7. If such uninterrupted succession be not Necessary to be Known then is it not Necessary to the Being of the Ministry or Validity of Ordinances administred But such a succession is not Necessary to be known therefore The Consequence of the Major is plain because the Being or Nullity of Office and administrations had never been treated off by God to men nor had it been revealed or a thing regardable but that we may know it Nor doth it otherwise attain its ends And that it is not necessary to be known I further prove Sect. 28. If this succession must be known then either to the Pastor or to the Church or both but none of these therefore 1. If it must be known only to the Pastor then it is not Necessary as to the Church And yet it is not Necessary to be known to the Pastor himself neither For as is shewed its impossible for him to know it so much as by a Moral Certainty His Predecessors and their Ordinations were strange to him 2. Not to the Church For it is not possible for them to know it Nor likely that they should know as much as the true Ordination of their present Pastor according to the Prelatical way when it is done so far out of their sight Sect. 29. If the foresaid uninterrupted succession be necessary to the being of our Ministry or Churches or Ordinances then is it incumbent on all that will prove the truth of their Ministery Churches or Ordinances to prove the said succession But that is not true for then none as is aforesaid could prove any of them Either it is meet that we be able to Prove the truth of our Ministry Churches and administrations or not If not then why do the adversaries call us to it If yea then no man
case that these three parties disagree If the Magistrate would have one man and the Ordainers another and the people a third or if two of them go one way and the third another To which I answer There are many things that must be taken into consideration for the right resolving of the case Either the persons nominated are equal or unequal Either they are all capable or some of them uncapable Either the welfare of that Church dependeth on the choice or else it may be somewhat an indifferent case â— If there be but one Minister to be had and the Dissenters would have none then it is past controversie that the Dissenters are to be disobeyed 2. If one party would have a Godly Able Minister and the other would have an incapable intolerable person then it is past doubt that the party that is for the worthy person ought to prevail and it is his duty to insist upon it and the duty of the rest to yield to him 3. If any will make a controversie in this case where there is none and say You say this man is fittest and I say the other man that is uncapable is fittest and who shall be judge The party that is in the right must hold to their duty till they are persecuted from it and appeal to God who will judge in equity If a blind man say to a man that hath his eye-sight You say that you see and I say that I see you say that it is day and I say it is night who shall be believed It is not such words that will warrant a wise man to renounce his eye-sight God will judge him to be in the right that is so indeed 4. But if really the several parties are for several Ministers that are all tolerable yet if there be any notable difference in their fitness the parties that are for the less fit should yield to the party that is for the more fit If you say They discern it not I answer that is their sin which will not justifie them in a further sin or excuse them from a duty They might discern if they were not culpable in so great a difference at least whom they are bound to take for the most fit 5. But if there be no great inequality then these Rules should be observed 1. The Magistrate should not deny the people their Liberty of choice nor the Ministers their Liberty in Approbation or dissallowance but only Oversee them all that they faithfully do their several duties 2. The Ministers should not hinder the people from their Choice where both parties nominated are fit but content themselves with their proper work 3. The People should not insist upon their choice if the Ministers to whom it belongeth do disallow the person and take him to be unmeet and refuse to ordain him because obedience in such cases is their duty and a duty that cannot tend to their loss at least not to so much hurt to them as the contrary irregular course may prove to the Church 4. If Magistrates or Ministers would make the first choice and urge the people to consent if the person be fit it is the safest way for the people to obey and consent though it were better for the Rulers to give them more freedom in the choice 5. If a people be generally ignorant in too great a measure and addicted to unworthy men or apt to divisions c. it is their safest way to desire the Ministers to choose for them Or if they will not do so it is the safest way for the Ministers to offer them a man Yet so that Magistrates and Ministers should expect their Consent and not set any man over them as their Pastor without consent some way procured 6. But if they are no Church but uncâ—lled persons and it be not a Pastor of a Church but a Preacher to Convert men and sit them for a Church-state that is to be settled then may the Magistrate settle such a man and force the people to hear him preach 7. If Necessity require not the contrary the matter should be delayed till Magistrate Ministers and people do agree 8. The chosen Pastors should decide the case themselves They should not accept the place and Consent till all be agreed unless there be a Necessity And if there be then the greatest necessity should most sway If the Magistrate resist he will forcibly prohibite and hinder you from preaching If the Ministers resist they will deny you the right hand of fellowship If the people resist they will not hear nor join in worship nor obey All these if possible should be avoided The Peoples consent to a Pastor of a Church is of Necessity We cannot do the work of Pastors without it And therefore neither Magistrates or Ministers can drive us on where this is wanting unless it be only to seek it or only to do the work of Preachers to men without Unity and Communion with Neighbour-Churches is so much to be desired that nothing but Necessity can warrant us to go on without it And the Magistrates restraint is so great a hinderance that nothing but Necessity can warrant us to cast our selves upon it And therefore out of cases of Necessity the Ministers nominated should not consent till all agree But in cases of Necessity the souls of men and the worship of God must not be disregarded or neglected though neighbour-Churches or Ministers disown us or Magistrates persecute us Sect. 10. Remember these Distinctions for the understanding of what follows 1. It s one thing to be Approved and another thing to be solemnly Invested Ordination consisteth of these two parts 2. We must difference between Ordination by one Pastor and by many 3. Between Ordination by Pastors of the same Church or of many Churches 4. Between Ordination by sufficient or insufficient Ministers 5. And between Ordnation by Neighbour Ministers or Strangers 6. And between Ordination by Divided Ministers and Concordant On these premised I propose as followeth Sect. 11. Prop. 1. Approbation by Ministers is ordinarily to be sought and received by all that will enter into the Ministry I gave some Reasons before Chap. 2. Which here I shall enlarge by which the sinfulness of Neglecting this Approbation may appear Sect. 12. Reas. 1. It is the way that God hath appointed us in Holy Scripture and therefore to be followed They that Ordained Elders or Bishops in the Churches did more then Approve them but could do no less 1 Tim. 4.14 Timothy was ordained by the Imposition of the hands of the Presbyterie 1 Tim. 3.15 Paul giveth Timothy the description of Bishops and Deacons that he may know how he ought to behave himself in the house of God which is the Church c. That is that he may know whom to Approve of or Ordain Tit. 1.5 Titus was to Ordain Elders in every City Acts 13.1 2 3. The Prophets and Teachers in the Church at Antioch did separate Barnabas and Paul to
changed our Religion nor our Church What if he read his prayers and I say mine without book or what if he pray in white and I in black or what if he kneel in receiving the Eucharist and I sit or stand or what if he use the Cross in baptisme and I baptize no better then the Apostles did without it do these or such like make us to be of two Religions Do I change my Religion if I read with a pair of spectacles or if I look towards the South or West rather then the East c. We see what these men would make the Christian Religion to be Were the Apostles no Christians because they had no kneeling at the Eucharist nor Cross in Baptism nor Surplice nor at least our Common Prayer-book c Dare you say they were no Christians or yet that Christian Religion was one thing then and another thing now And for our Churches we do not only meet in the same places but we have the same doctrine the same worship in every part though he talk of our no true worship as if Praying Praising God c. were no true worship the things changed were by the imposers and defenders see Dr. Burgess Rejoynder professed to be no parts at all of worship but meer accidents we have the same people save here and there a few that separate by yours and others seducement and some vile ones that we cast out we have abundance of the same Ministers that we had And yet must we have no worship Ministry Communion of Saints or Salvation because we have only a Parochial and not a Diocesan Episcopacy Forsooth we have lost our Religion and are all lost men because our Bishops have but single Parish-churches to oversee which they find a load as heavy as they can bear and we have not one Bishop to take the Government of an hundred or two hundred Churches At Rome he is a damned man that believeth not in the Pope and is out of the Catholike Church because he is out of the subjection of the Pope and with these men we are lost men if we never so much believe in Christ because we believe not in an Archbishop and are out of the Catholike Church and Communion of Saints because we will not be ruled by such Rulers as these And what 's all this to such Counties as this where I live and most else in England that I hear of that know of no Bishop they have and they rejected none nor doth any come and command them any Obedience Must we be unchristened unchurcht and damned for not obeying when we have none to obey or none that calls for our obedience But I shall let these men pass and leave them in their separation desiring that they had Catholike spirits and principles This much I have said to let men see that there is no possibility of our union with this sort that are resolved on a separation and that it is not these Novelists and Dividers but the antient Episcopal party of England that we can easily agree with § 7. The next that I shall instance in that was agreed with these Principles of ours is the late Reverend and Learned Bishâ—p Vsher of whose Concord with us I have two proofs The one was his own profession to my self The other is his own writings especially his Propositions given in to King Charls now printed called The Reduction of Episcopacy to the form of Synodical Government received in the ancient Church which consisteth of four Propositions having first proved that all Presbyters have the power of Discipline and Church-government the first alloweth the single Rector of the Parish to take notice of the scandalous reprove admonish and debar them from the Lords Table The second is that in every Rurall Dâ—anry all the Pastors within the Precinct may by the Chorepiscopus or Suffragan be every month Assembled in a Synod and according to the Major part of their voices he conclude all matters that shall be brought into debate before them as Excommunication c. The third is for a Diocesan Synod once or Twice a year where by the consent of the Major part of the Rectors all things might be concluded by the Bishop or Superintendent call him whether you will or in his absence by one of the suffragans whom he deputes to be Moderator The fourth is for Provincial and National Synods in like sort § 8. And when I had perused these papers in M. S. I told him that yet one thing was left out that the Episcopal party would many of them stick at more then he and that is a Negative voice in Ordination in the President to which and the rest I proposed this for accommodation in brief 1. Let every particular or Parish Church have a Bishop and Presbyters to assist him where possibly they can be had 2. Let all these Associate and their several Associations have a stated President 3. Let all men be at liberty for the name whether they will call him a Bishop President Moderator Superintendent or the like 4. And for the Negative voice in Ordination let all Ministers of the Assâ—ciation agree that de facto they will not Ordain without him but in Cases of Necessity but let every man be left free to his own Principles on which he shall ground this practice and not be bound to consent that de jure a Negative vote is due to the President These terms did I propose to the Bishop for Accommodation and intreated him to tell me plainly his judgement whether they are satisfactory and sufficient for the Episcopal party to yield to for Peace and Communion and his answer was this They are sufficient and modâ—rate men will accept them but others will not as I have tryed for many of them are offended with me for propounding such terms And thus this Reverend Bishop and I were agreed for Peace in a quarter of an hour the truth of whâ—ch I solemnly profess and so would all the Ministers and Christians in England if they were not either wiser or foolisher honester or dishonester then he and I. And this I leave on Record to Posterity as a testimony against the dividers and contenders of this age That it was not long of men of the temper and principles of this Reverend Archbishop and my self that the Episcopal party and their dissenting Brethren in England were not speedily and heartily agreed for we actually did it To no honour of mine but to the honour of this peaceable man and the shame of the unpeaceable hinderers or refusers of our Reconciliation let this testimony live that Posterity may know whom to blame for our Calamities they all extoll Peace when they reject it and destroy it § 9 For a third witness of the Reconcileableness of the Moderate Episcopal party on these terms I may well produce Dr. Holdsworth who subscribed these same Propositions of Bishop Vsher to the King and therefore was a Consenter to the same way of
of which was in some one City there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such was the Primitive Bâ—shop and doubtless the first Bishops were over the community of Presbyters as Presbyters in joint relation to one Church or Region which Region being upon the increase of believers divided into more Churches and in after times those Churches assigned to particular men yet he the Bishop continued Bishop over them still For that you say he had a Negative voice that 's more then ever I saw proved or ever shall I believe for the first two hundred years and yet I have laboured to enquire into it That makes him Angelus princeps not Angelus praeses at Dr. Reignolds saith Calvin denies that makes him Consul in Senatu or as the Speaker in the house of Parliâ—ment which as I have heard that D. B. did say was but to make him fore-man of the Iury. Take heed of yeilding a Negative voice Aâ— touching the Introduction of ruling Elders such as are modelled out by Parliament my judgement is sufficiently known I am of your judgement in the point There should be such Elders as have power to preach as well as rule I say power but how that will be effected here I know not except we could or would return to the Primitive nature and constitution of particular Churches and therefore it must be helped by the combination of more Churches together into one as to the matter of Government and let them be still distinct as to Word and Sacraments That is the easiest way of accommodation that yet occurs to my thoughts Sir I fear I trouble you too long but it is to shew how much I value you and your Letters to me for which I thank you and rest Yours in the best bonds R. Vines Septemb. 7. THough Mr. Vines here yield not the Negative Voice to have been de facto in the first or second age nor to be de jure yet he without any question yielded to the stating of a President durante vita if he prove not unworthy which was one chief point that I propounded to him And I make no doubt but he would have yielded to a voluntary Consent of Presbyters de facto not to ordain without the President but in case of Necessity But thâ—t I did not propound to him And the difficulties that are before us de facto in setting up a Parochiall Episcopacy which he mentioneth I have cleared up already in these papers shewing partly that the thing is already existent and partly how more fully to accomplish it All would be easie if Holy Self-denying Charitable hearts were ready to entertain and put in execution the honest healing Principles that are before us and obvious to an ordinary understanding Or if still the Pastors will be contentious if Holy Peaceable Magistrates would seriously take the work in hand and drive on the sloathful and quarrelsome Ministers to the performance of their duty The Episcopacy of the Protestant Churches in Poland ADrian Regenvolscius Histor. Ecclesiast Sclavonicar Provinc lib. 3. page 424. N. B. Quoniam à prima Ecclesiarum in minoris Poloniae Provincia Râ—formatione usu consuetudine receptum est ut è senioribus hisâ—e omnium Districtuum quorum nomina 36. recensuimus unus Primarius sive in ordine Primus qui vulgo Superintendens Ecclesiarum minâ—ris Poloniae vocatur Synodisque Provincialibus praesidet totius Synodi Provincialis authoritate consensu ac suffragiis eligatur ac non quidem per impositionem manuum propter evitandam Primatus alicujus suspicionem aut juris ac potestatis alicujus in caeteros seniores speciem benedictione tantum fraterna apprecatione Officiorum quae hocce concernunt munus praelectione piisque totius Synodi precibus Regiminis duntaxat Ordinis boni in Ecclesia Dei causa inauguratur ad declaratur Nomina Primariorum â—orum Seniorum sive Minor Polon Ecclesiarum superintendium The Churches of the Bohemian Confess called Vnitatis Fratrum have among the Pastors of the Churches their Conseniors and Seniors and one President over all Id. Regen Vols p. 315. Seniores sive superattendentes Ecclesiarum Bohemicarum Moravicarum c. plerumque è Consenioribus eliguntur ac per impositionem Manuum publicamque inaugurationem in munus Senioratus ordinantur ac consecrantur Et longa consuetudine in Ecclesiis trium harum provinciarum receptum est ut è senioribus unus Primarius sive in ordine Primus quem vulgo illi Praesidem vocant non eligatur quidem nec peculariter Ordinetur sed post decessum aliorum ipso Ordinationis tempore prior succedat FINIS The Fourth DISPUTATION Of a Form of LITURGY How far it is Necessary Desirable or Warrantable In order to a Peace between the Parties that differ herein and too uncharitably prosecute their difference By Richard Baxter LONDON Printed by Robert White for Nevil Simmons Bookseller in Kederminster Anno Dom. 1658. Qu. Whether a stinted Liturgy or form of Worship be a desirable means for the Peace of these Churches UNnecessary prolixity is not so acceptable to the Reader that loves both Truth and time but that I may take it for granted that you desire me to leave out superfluities in this Dispute 1. The Etymologists shall be better agreed among themselves of the derivation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before I will trouble you with their judgements But we are commonly agreed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft used for any Ministration but more strictly and usually for a publick Ministration or any work of publick office and yet more strictly from the Septuagint Ecclesiastick writers have almost confined it to Holy Ministration or publick service or Worship of God The several uses of the word in Scripture and prophane and Ecclesiastick Writers you may find in so many Lexicons at pleasure that I shall pass by the rest Bellarmine doth too grosly pretend that when it s applied absolutely to holy things the word is taken alwayes in the New Testament for a Ministration in sacrificing A little observation may confute that mistake Nor is it agreeable either to Scripture or the use of the Antient Church to call only Forms of publick worshâ—p that are written by the name of a Liturgy Whether it were Form or no Form Writren or not written Premeditated or extemporate Words or Actions all the Publick holy Ministration or service of God was of old called The Churches Liturgy And so men may be for a Liturgy that are not for a Prayer Book But latter times have most used the word for those stinted forms that some call Offices containing both the Rubrick or Directory and the Form of words prescribed as the matter of the service And seeing that those that now we speak to understand it in this sense we must speak as they do while we are speaking to them 2. Note that it is not any one part of Publick Worship that we speak of alone
either Prayer Praise or other part but we speak of the whole frame and therefore of a Liturgy or Prescribed words in General because that is the controversie that the times call us to decide That which I take to be the Truth and usefull to our Healing I shall lay down in these ten Propositions following Prop. 1. A stinted Liturgy is in it self Lawfull 2. A stinted Liturgy in some parts of publick holy service is ordinarily necessary 3. In the Parts where it is not of Necessity it may not only be submitted to but desired when the Peace of the Church requireth it 4. There is so great dâ—fference between Ministers and People and Times that it may be convenient and eligible to some at some times and unfit and not eligible to others and at other times 5. The Ministers and Churches that earnestly desire it should not by the Magistrate be generally or absolutely forbidden the use of a convenient prescribed Liturgy 6. To prescribe a frame of stinted service or Prayer c. and lay a Necessity or the Peace of the Church upon it and to punish siâ—ence suspend excommunicate or reproach the able peaceable godly Ministers or people that justly or unjustly scruple the using of it is so great a sin that no conscionable Ministers should attempt it or desire it nor any godly Magistrate suffer it 7. The safest way of composing such a Publike Form is to take it all for matter and words out of the Holy Scriptures 8. Yet is not this of such Necessity but that we may join in it or use it if the form of words be not from Scripture 9. The matter of a common Liturgy in which we expect any General Concord should not be any unnecessary things much less things doubtfull or forbidden 10. Forms of Publick Prayer should not be constantly used by Mâ—nisters that are able to pray without them and none else should be admitted ordinarily to the Ministry but such as are able competently to pray without such Forms unless in great Necessities of the Church These ten Propositions are the summ of all that I shall trouble you with which I shall now review and prove in order Prop. 1. A Stinted Liturgy is in it self lawful This is thus proved Argument 1. That which is not directly or consequentially forbidden by God remaineth lawfull A stinted Liturgy is not directly or consequentially forbidden by God therefore it remaineth lawfull The Major is undoubted because nothing but a Prohibition can make a thing unlawfull Sin is a transgression of a Law Where there is no Law there is no transgression And yet I have heard very Reverend men answer this that it is enough that it is not commanded though not forbidden Which is plainly to deny both Scripture and Civil Principles Precept makes Duty or a Necessity ex praecepto Prohibitions make an action sinfull which is prohibited as Precepts prove an Omission sinfull of the Duty commanded But Licitum which is between Duty and sin is that which is neither commanded nor forbidden And such an act is not Actus Moralis being neither good nor evill Here note these two things 1. That though we say that a Liturgy is in it self lawfull and that all things not forbidden are Lawfull yet in the actuall exercise hic nunc it will be hard to find one actuall use of it which is not a duty or a sin For though I am not of their mind that think every act both simply and respectively considered is a duty or a sin For 1. then every act must be Actus Moralis and so deliberate and chosen which is not true as for instance the winking of the eye c. 2. Then nothing were indifferent 3. Then every act must have a Reason for it 4. And the Consciences of Christians must be perpetually tormented as e. g. to give a reason when I walk why I set the right foot forward before the left or when two eggs of a bigness are before me why I take one rather then the other these are not moral acts Yet I must needs think that in the worship of God its hard to imagine such a case in which the using of a Liturgy will do neither good nor harm Or in which a man cannot discern whether it be like to do more good or harm and so make it the matter of election or refusal And therefore as Paul makes Marriage indifferent in it self when its hard to find a case in which it shall not be a duty or a sin to particular persons so say I of the point in question and yet possibly sometime such cases there may be A man sometimes in Prudence may find that constantly to use a form would be to him a sin by reason of the ill consequents and so it would be constantly to disuse it And therefore may find himself bound by accident sometimes to use and sometimes to disuse it And yet may see no reason at all as to the particular day and hour why he should use or disuse it this day rather then another or in the the Morning rather then the Evening 2. Note also that God being the supream Lawgiver of the Church having by Moses given a Law to Israel did in general command Deut. 12.32 that they should add nothing thereto nor take ought therefrom And consequently we may conclude it prohibited under the Gospel Nay indeed the very prohibition of self-idolizing makes it a sin for any man to arrogate that Legislation which is the Prerogative of God For that were to deifie himself And so this General prohibition doth make all unwarrantable Additions to be sinfull that is all Additions which God hath not authorized men to make But then such additions are not sinfull formally because not commanded but because forbidden by the General prohibition of not adding Now for the Minor that a stinted Liturgy is not forbidden we need no other proof then that no Prohibition can be produced If it be prohibited it is either by some special Prohibition or by the General prohibition of not adding But it is by neither of these therefore not at all Speciall prohibition I never yet saw any produced God hath nowhere foâ—bidden a form of Prayer And the General prohibition of not adding extends not to it For 1. It is the Worship of God which is the matter that we are there forbidden to add But the Praying with a form or without a form as such are neither of them any part of the worship of God nor so intended as we now suppose by them that use it It is but an indifferent Mode or Circumstance of Worship and not any part of Worship 2. If Prayer with a form be an Addition to Gods Worship then so is praying without a form for God only Commands Prayer but neither commands a form nor that we forbear a form But the Consequent is false as the Opponents will confess therefore so is the Antecedent 3. Undetermined mutable Modes and Circumstances
are none of the prohibited Additions but left to humane determination But such is the form in question God hath bid us Preach but not told us whether we shall study a form of express words alwayes before hand but left that to prudence more instances will be added under the next Argument and therefore I shall now forbear them Argum. 2. The Prudential Determination of such Modes and Circumstances of worship as God hath left to humane Determinanation is Lawfull A stinted form or Liturgy may be such a Determination therefore a stinted form or Liturgy may be or is in it self lawfull The Major is past doubt if the Hypothesis be first proved that some modes and circumstances of worship are left to humane Prudential Determination And that 's easily proved thus Those Modes or Circumstances of worship which are Necessary in Genere but left undetermined of God in specie are left by God to humane Prudential Determination else an Impossibility should be necessary But many such there are that are Necessary in Genere but left undetermined of God in specie therefore many such are left to humane Prudential Determination The Minor is sufficiently proved by instances God hath made it our Duty to Assemble for his Publick Worship But he hath not told us in what place nor in what seats each person shall sit Yet some place is necessary and therefore it is left to mans Determination Nor hath he tied us for weekly Lectures to any one day nor on the Lords day to begin at any one certain hour and yet some day and hour is necessary which therefore man must determine of So God hath commanded us to read the Scriptures But hath not told us whether they shall be printed or written whether we shall read with Spectacles or without what Chapter we shall read on such or such a day nor how much at a time Ministâ—rs must preach in season and out of season But whether they must stand or sit or what text they shall preach on or how long and whether in a prepared form of words or not whether they shall use notes or not or use the Bible or recite texts by memory c. none of these things are determined by God and therefore are left to humane prudential determination Abundance of such undetermined circumstances may be enumerated about Singing Praying Sacraments and all duties Now that the form of Liturgy is of this nature is manifest God hath bid us Pray but whether in fore-conceived words or not or whether in words of other mens first conceiving or our own or whether oft in the same words or various and wheâ—her with a Book or without these are no parts of Prayer at all but only such undetermined Circumstances or Modes as God hath left to our prudential Determination And the forementioned Instances about Reading Preaching Singing c. are as pertinent to our question as this of Prayer they being all parts of the Liturgy or publick service as well as this Argum. 3. There are many express Examples in Scripture for forms of Gods service therefore they are unquestionably lawful The Psalms of David were of common use in the Synagogues and Temple-worship and also in Private and indited to such ends Hezekiah commanded the Levites to sing Praise unto the Lord with the words of David and of Asaph the seer 2 Chron. 29.30 The 92. Psalm is entitled A Psalm or song for the Sabbath day Psal. 102 is entitled A Prayer of the afflicted when he is overwhelmed and poureth out his complaint before the Lord. The rest were of ordinary publike use Psalms are Prayers and Praises to God for the most part and both as Prayers and Praises and as Psalms they are part of the Liturgy 1 Chron. 16.7 On that day David delivered first this Psalm to thank the Lord into the hands of Asaph and his brethren The song of Moses is delivered in form Exod. 15. And the Saints in the Revelations 15.3 are said to sing the song of Moses Numb 10.35 36. there is an oft-repeated form of Moses prayer There is a form for the people Deut. 21.7 8. Iudg. 5. there is Deborahs Song in form There is a form of Prayer Ioel 2.17 Abundance more may be mentioned but for tediousness I shall now only add 1. That the Lords Prayer is a form directed to God as in the third person and not to man only as a Directory for prayer in the second person it is not Pray to God your Father in Heaven that his Name may be hallowed his Kingdom come c. But Our Father which art in Heaven Hallowed be thy Name c. And it seems by the Disciples words that thus Iohn taught his Disciples to pray Luk. 11.1 So that we have in the Scripture the mention of many set forms of service to God which therefore we may well use Argum. 4. It is lawful to pray to God in the set words that we find in Scripture but so to pray in the set words of Scripture is a form therefore a form is Lawful I do not here plead example as in the last Argument but the Lawfulness of praying in Scripture words They that deny this must be so singular and unreasonable as that there is no need of my confutation for the manifesting of their error And that it is to us a set form if we take it out of Scripture as well as if we compose it or take it out of another Book is past all question A multitude of the prayers of holy men are left on record in the Scripture beside those that were the prescribed forms of those times He that will but turn to his Concordance to the word O Lord and then to all the cited Texts shall find many score if not hundred Texts that recite the prayers of the Saints which when we use we use a form which we there find written Argum. 5. Christ hath left us his Approbation of such forms therefore we may use them His Approbation is proved 1. By his owning and citing Davids Psalms Luk. 20.42 24.44 c. 2. By his using a Hymn with his Disciples at the Passover or Eucharist which we have great reason to think was a form that had been of use among the Jews But however if Christ had newly then composed it yet was it a form to his Disciples 3. By his thrice repeating the same words in his own prayer 4. By his teaching his Disciples a form as Iohn taught his 5. By his never expressing the least dislâ—ke of the old Jewish custom of using forms nor doth Scripture anywhere repeal it or forbid it 6. The Apostles command the use of Psalms and Hymns which cannot be ordinary in the Church without forms All this proveth Christs approbation Argum. 6. If it be lawful for the people to use a stinted form of words in publike prayer then is it in it self lawful for the Pastors but it is lawful for the people for
the Pastors prayer which they must pray over with him and not only hear it is a stinted form to them even as much as if he had learnt it out of a Book They are to follow him in his method and words as if it were a Book prayer Argum. 7. It is lawful to use a form in Preaching therefore a stinted Liturgy is lawful 1. Because preaching is a part of that Liturgy 2. Because the reason is the same for prayer as for that in the main Now that studyed formed Sermons are lawful is so commonly granted that it shall save me the labour of proving it which were easie Argum. 8. That which hath been the practice of the Church in Scripture times and down to this day and is yet the practice of almost all the Churches of Christ on earth is not like to be unlawful buâ— such is the use of some stinted forms of publick service therefore c. That it was so in the Jews Church and approved by Christ I have shewed That it hath been of antient use in the Church since Christ and is at this day in use in Africk Asia Europe even among the Reformed Churches in France Holland Geneva c. is so well known that I think I need not stand to prove it yea those few that seem to disuse it do yet use it in Psalms and other parts of worship of which more anon Prop. 2. A Stinted Liturgy in some parts of publick holy service is ordinarily necessary This Proposition is to be proved by instances and the proof of the parts The parts where a set form is usually necessary I shall enumerate desiring you by the way to understand 1. That I speak not of an Absolute Necessity ad finem as if no other could be accepted but a Necessity of Duty it ought to be done as the best way 2. That I say but ordinarily as excepting some unusual cases 1. The Communication or revealation of the will of God to the Church by Reading of the Holy Scriptures is part of the publick service of God As Moses and the Prophets were read every Sabbath day so by parity of reason should the Gospel and Paul required the publick reading of his Epistles Act. 13.27 15.21 2 Cor. 3.15 Luk. 16.29 Col. 4.16 1 Thes. 5.27 Rev. 1.3 But this Reading of the Scriptures is the using of a set form in publike service For they are the same words that we read from day to day and usually Must read 2. The Publick Praysing of God by singing of Palms is a part of publick worship and a most excellent part not usually to be omitted But this part of worship is ordinarily to be used in a stinted form because the gift of composing Psalms ex tempore without a prepared form is not usual in the Church and if it were so to one it is not to the rest that must use this worship Had we not stinted forms of Psalms we should have ill-favoured work in the Church 3. Baptisme is usually to be administred in a form of words for Christ hath prescribed us a form Matth. 28.19 Baptizing them in the Name of the Father and of the Son and of the Holy Ghost I think few sober men will think it ordinarily meet to disuse this form 4. The use of a form in the Consecration and Administration of the Lords Supper though not through the whole action is ordinarily most fit for Christ hath left us a form of words Take ye Eat ye c. which are most exact and safe and none can mend And Paul reciteth his form 1 Cor. 11. And small alterations in the very words of Baptisme or Delivering the Lords Supper may easily corrupt the Ordinance in time 5. The very Sacramental Elements and Actions are stinted forms of Administration which none may alter As the washing with water the breaking of bread and powring out of wine and giving them and taking them and eating and drinking c. These are real forms not to be changed at least without Necessity if at all 6. The Blessing of the people in the Name of the Lord was done by a prescribed form of old Num. 6.23 and is usually to be done in a form still For in all these forementioned parts of worship should we still use new expressions when so few and pertinent must be used we should be put to disuse the fittest and use such as are less fit 7. In our ordinary Preaching a form not imposed unless in cases of great Necessity and unfitness but of our own premeditating is usually fittest I think few men are so weak as to prefer with most preachers unprepared Sermons before those that have more of their care and study And then at least the Text Method and somewhat of the words must be premeditated if not all 8. Ordinarily there should be somewhat of a form in Publick Confessions of the Churches faith For how else shall all concur And it is a tender point to admit of great or frequent mutations in so that in Baptisme and at other seasons when the Christian faith is to be openly professed by one or more or all a form that is exact is usually meet to be retained though in many personal Cases explicatory enlargements may do well 9. If there be not a frequent use of many of the same words and so somewhat of a form in Marriage Confirmation Absolution Excommunication the danger will be more then the benefit by mutation will be 10. And with some Ministers of whom anon even in Prayer especially about the Sacraments where there must be great exactness and the matter ordinarily if not alwayes the same the ordinary use of a form may be the best and fittest way In the most of these Cases 1. The Nature of the thing sufficiently proves the ordinary fitness of a form 2. The constant Practice of almost all Churches if not all is for it even they that scruple forms of Prayer use constantly forms of Praise of Reading of Sacraments c. 3. The rest are proved fittest as aforesaid by the Apostles generall Rules 1 Cor. 14.26 40. Let all things be done to Edifying and Let all things be done decently and in order Now in the cases before mentioned the Edification of the Church to say nothing of Order requireth the ordinary use of forms Prop. 3. IN those parts of publick worship where a form is not of ordinary necessity but only Lawfull yet may it not only be submitted to but desired when the Peace of the Church doth accidentally require it This Proposition needs no proof but only explication For he is far from the temper of a Christian that sets so light by the Peace of the Church that he would not use a Lawfull means for the procurement of it when Paul would become all things to all men to save some and would eat no flesh while he lived rather then offend his weak brother But here you must take these cautions lest
you misunderstand this Proposition 1. The Peace of the whole Church must be in our eye before the peace of a part and of a great and more considerable part rather then of a smaller caeteris paribus 2. It is supposed that besides the simple lawfulness of the thing there be also no other accidental inconveniencies on the other side that will follow the use of a form that is of sufficient moment to weigh down the argument from the Churches Peace For when a thing is only good or evil I mean necessary or sinfull by Accident and not in it self we must consider which side hath the most weighty accidents and accordingly must choose or refuse it 3. It is not the fullfilling of the humours of every unreasonable expectant or every proud Magisterial usurper that is the Peace of the Church that now we speak of If a few proud men will hold no Peace with us unless we will serve God in their unnecessary forms as if none had wit enough but they to know in what words the Churches should serve God and all must speak but what they teach them it is not the humoring of these Proud usurpers that is the Peace thus to be bought 4. We must look to the future as well as the present Peace of the Churches And therefore if any will hold no Peace with us now unless we will own some formal Engine that is like to make hereafter more division then unity in the Churches by laying the Unity or Peace of the Church on things that will not bear it and making thiâ—gs necessary that are not necessary nor to be made so in such cases it is not our duty to betray the geneneral or future Peace of the Church for our private or present Peace 5. The desireableness of this Peace of the Church which we must seek must be much judged of by its tendency to the promoâ—ing of holiness the saving of mens souls the furthering of the Gospel and prosperity of the Church in spiritual respects For a Peace that undermineth and betrayeth these is not desireable The means is to be valued by its tendency to the attainment of the End 6. There is need therefore of very great prudence to compare things with things for a man to know how to carry himself in such cases For imprudent oversights or laying greatest stress on smallest things and slighting greater will make men live in constant sin by abusing things indifferent But still the Proposition holds good with these cautions that forms and such like indifferent things are to be used or disused much with respect to the Churches Peace Prop. 4. SO great is the difference between men and men times and times that forms may be a duty to some men and at some times and a sin to other men and at other times As to private men in their families it may be one mans duty to use a form or book and another mans sin so is it with Ministers also in the Assemblies Three distinctions among others are obvious in which this is manifest 1. Some Ministers are better able to perform Gods publick worship except in the fore-excepted cases without a form and some are better able to do it by a form 2. Some Ministers have a People that are scrupulous of using forms and some have people that scruple the disusing them and some have both sorts mixt 3. Some Churches live under Magistrates that command a form or with Churches that unanimously agree on a form and others live in times and places where there is no such commands or Agreements And according to these differences it may be one mans duty and anothers sin to use some forms 1. Gods work should be done in the most edifying manner Where Ministers are able to perform the publick prayers of the Church in the most profitable manner without a form there it is their duty to disuse a form unless some other greater accident preponderate Still remember that for Psalms and other fore-excepted parts I take it for granted that ordinarily a form is necessary But our main question now is of Praying and Preaching and that especially with respect to one standing form that is not usually varied in Prayer and an imposed form or composed by others in Preaching It should be the ordinary case of the Church that Ministers should be able to do these without a constant form of words to the peoples greater edification But yet it is not alway so And where it is not it is better for Ministers to use a form then to do worse and dishonour the work of God and wrong the Church by their erroneous or over-rude defective management I know the great objection will be that such men are not fit to be Ministers and that its better to have none But this is sooner said then proved I am far from desiring any man to undervalue the precious mercy of an able Ministry and from wishing for formalities and reading Pastors instead of the learned able guides that we here enjoy I hope I should do or suffer as much as another to prevent so great a Calamity as an ignorant unable or negligent Ministry But yet I am fully satisfied of it that its better for the Church to have Readers then none 1. Consider that there have been some very Learned able Divines Doctors of Divinity that by age or other decay of Memory or natural impediments disabling them from extemporate performances cannot do any thing in the worship of Gâ—d without the help of Notes or books or at least without preparation for expressions when yet upon preparation and by convenient helps they excell many extemporate men 2. The Necessities of the Church may require an allowance or toleration of such as have not ability to compose extemporate Prayers or Sermons no nor to prepare such upon deliberation neither but meerly read the Sermons and Prayers composed by others I know some will not believe that such should be Ministers But they would have them only read as private men rather then the people should have nothing For they think that a man that cannot preach or pray is no more capable of being a Minister then a man that cannot command an Army is capable of being a Commander c. But 1. Let such brethren consider that there may be all abilities essentially requisite to a Pastor without the ability of praying or preaching without a form Though still I pray God to save us from a Necessity of such A man that can Teach men the substance of the Christian Religion and administer the Sacraments and Oversee and Govern the flock hath as much ability as is necessary to the Being of a Pastor But those may have all this that cannot fitly preach or Pray without a form They may be godly men able in conference to instruct the people in the substance of Religion and to read the Scriptures and the Holy writings of godly men and to administer Sacraments and prudently and diligently
guide the people And by the same rule as you will conclude it better that e. g. Wales Ireland c. have private men to read good books rather then none lest they turn heathens I may also conclude that it is better for them to have Churches and Pastors of this weaker sort then to have none and leave their children unbaptized and live without the Sacraments and Church-Communion and Government 2. Consider I beseech you which moves me more then any thing else the state of the Christian world In Aethiopia Syria Armenia Russia Grecia and abundance of other Churches of Christ â—here are very few Preachers but meer Readers And can any man think that it is best for all these Churches to be without Ministers and Sacraments rather then to have such O that God would give them better But till then I shall pray that he will continue these among them rather then leave them destitute I know many godly judicious men of able parts for conference that yet are unable to compose a Sermon though if they could it were a form that yet I am confident by Reading such Practical Books as are now extant and by prudent oversight might be tolerable Pastors for many a Congregation in Wales that now have none 2. In a time and place where no obligation by Magistrates Commands or Churches Agreements is laid upon us for the use of forms I am fully perswaded we should make no more use of them then Necessity compelleth us to do But the thing being lawfull the Command of a Magistrate or the agreement of the Churches may go far in moving us And indeed must prevail with us unless in cases where there are weightier Accidents to weigh down on the other side For obedience and Agreement or Concord in Lawfull things is our duty where we have not some greater reason to forbid it There is much difference between men that are left at liberty and men that are bound by lawfull Governours Yea though they do not well in commanding yet may we be bound to obey when the matter is such as belongeth to their jurisdiction and not forbidden by God 3. A man is also much to regard the minds of his people not out of man-pleasing disposition but in order to their good Prudence will tell us which way is likest to attain our Ends. Food is to be fitted to mens tempers and stomacks and Physick to their diseases If a Church be so weak that they cannot bear the disuse of forms and others so weak that they cannot bear the use of them the Pastor must fit his practice to their Edification till he can bring them to a wiser judgement that so they may receive that which indeed is most fit to edifie them Prudence must guide us in the circumstantials of worship which are left to our Determination that we may vary them as the condition of our flock requireth to their good of which more anon Prop. 5. THE Ministers and Churches that earnestly desire it should not by the Magistrate be absolutely and generally prohibited the use of a convenient stinted Liturgy Note here that I speak not of the desires of any inconsiderable persons contrary to the desires of that whole Church If a few ignorant or wilfull people should be eager for a form when the Pastor is able and willing to manage the work of God without it and the Congregation professeth that it hindereth their Edification by what accident soever I am not now questioning it is fit that those unreasonable persons should be denyed their desires in that Church rather then the whole Congregation Also if the Magistrate should perceive that a whole Congregation or many or the Pastors themselves are eager for some one particular form out of a corrupt humour and in any ill design to the disturbance of the Churches Peace or that they will needs have an unlawfull Form that for matter is erroneous or for manner absurd or apt to breed unreverence or hinder Edification the Magistrate should prohibite this Yet so that Prudence and Moderation measure out his penalties in such a sort as that he Churches Edification be not hindered by his over-rigorous correcting mens distempers But out of these and such like Cases when it is meer weakness that causeth Pastors or people to be set upon a lawfull form The Magistrate ought not to prohibite them by such restraints as shall deprive them of the liberty of worshipping God or hinder their Edification The Reasons of this Proposition are these 1. Because the thing being Lawfull no Power should causelesly restrain men from the use of Lawfull things God having left men to their Liberty none should without great reason deprive them of it 2. The Magistrate should not hinder the Peoples Edification in the manner of Gods worship But in many places a stinted Liturgy is most for the peoples Edification Therefore c. Whether it be the Ministers weakness or the peoples that makes it most usefull to them yet when the Magistrate cannot cure that weakness he must bear with them It was the weakness of Nicodemus that made him he could not bear the day-light in coming to Christ yea and such a weakness as shewed or was joyned with an unregenerate state and yet Christ would rather teach him privately then not at all 3. Where Consciences are scrupulous and think it a sin to worship publikely without a form though it be their error yet the Governors are not to drive them away from it because then they will not publikely Worship God at all And no worship is worse then a lawful form of worship 4. A Minister that is for the Necessity of a form though erroneously may be in other respects so usefull to the Church that he should not be laid by and lost to the Church for such a thing as this 5. The use of some forms as aforesaid being necessary and of other forms not only lawfull but of almost common reception through all the Churches on earth Governors should be very cautelous in denying men liberty in that which almost all the Churches have Liberty in and more even that which is their constant use Prop. 6. TO prescribe a Form of Prayer Preaching or other service where is no Necessity of it and to lay a Necessity on it as to the thing it self or the Churches Peace c. and to punish silence suspend exâ—ommunicate or reproach as Schismaticks the able godly peaceable Ministers or People that justly or unjustly dare not use it is so great a sin that no Godly Ministers should desire or attempt it nor any godly Magistrate suffer it This was the great sin of the late Magistrates and Prelates in England and it is the main difference between their party and others at this day The Magistrate doth not forbid men using a form or Liturgy though they forbid one particular Liturgy more strictly then I could wish But there is a very few of these men that I know of
that can be contented with a Liberty of using it themselves if they may not have all others compelled to do as they do and go to God with the words that they have formed for them or that are best in their esteem They must be all Schismaticks that will not use their form and the Churches Peace must be laid upon it and no man must be thought meet to preach or pray that will not be of their opinion but the ablest Pastors of the Church must be silenced and cast by if they will not use the common-Common-Prayer The sinfulness of this practice shall be manifested in the next dispute more fully to which I reserve the most of my reasons against it In the mean time let these few be well considered 1. It is a certain way to the Division of the Church when men will lay its Unity or Peace on that which will not bear it they are the most desperate disturbers and dividers of it If one form of Prayer or Preaching had been necessary to the Churches Unity or Peace Christ or his Apostles might as easily have composed it as they did other necessaries Nay experience tells us that it is not held necessary by men themselves For the Romanists use one or more forms and the Grecians another and the Ethiopians another and so of other Churches In the Bibliotheca Patrum how many Liturgies have they given us And if no one of all these is necessary to all Churches then not to any one Church further then accidents and mens impositions make it necessary And no man should make that necessary that is not some way necessary before It is easie to know that either the Form as such or somewhat in the Form is like to be scrupled by some even godly able men and so it will prove an engine of division The Church hath been brought to that torn divided condition that it is in by this arrogancy of domineering imposers that must lay its Peace on their unnecessary devices and will not let us have unity in Christ and his Institutions and peace upon his terms 2. By this means the people will be involved in the guilt of bitter contending and hating all that conform not to their way and uncharitably reproaching them as schismaticks and consequently of disliking the very doctrine that they preach or hold and the way they take and thus if uncharitableness and all this sin the off-spring of it be the way to Hell then you may see what a notable service they do to Satan and how they ensnare and undo mens souls that make such forms of common Necessity to the Unity or Peace of the Church 3. By this means they will involve themselves and the Magistrate in the guilt of persecution For no better will it prove even in many cases where the refusers scruples are unjust 4. By this means they will hinder the Edification of the Church What if a Minister have a Congregation that suppose upon mistakes do scruple these forms and by prejudice or weakness are hindered from serving God with cheerfullness and profit where they are used must we be bound to deny them that mode of worship which their weakness doth require and to force them to that which will not down with them Must a Physitian be bound to give all his Patients one kind of dyet What if it be wholesome Will you say If that will not down with him he shall have none let him die This is contrary to the end of our office we are commanded to do all to Edification which this doth contradict 5. It is contrary to the Office Power and Trust of the particular Pastors of the Church to be thus compelled in variable things As it is the office of a Physitian to judge what dyet and physick to prescribe his Patients and to vary it as persons do vary in their tempers and diseases and to vary it with the same persons as their condition changeth and requireth it and as it would be foolish Tyranny against the very office of the Physitian to restrain him from this exercise of his prudence by a Law and to tye him to give one kind of food or physick to all so is it in our present case What is a Pastor but the guide of a Congregation in the worship of God c. And if Magistrates and Bishops take this work out of their hands by their unnecessary prescriptions they so far prohibite him to do the work of a Pastor What a grief is it to a Minister that being in the place and knowing the people is the most competent Judge what is fit for them to be constrained by men that know not the state of his flock to cross their Edification and to be forbidden to use his prudence and due power for their spiritual good 6. And what a sinful arrogant usurpation is this for any man to be guilty of It is Christ that hath given his Ministers their Power and that for Edification and who is he that may presume to take it from them If they are unworthy to be Ministers let them not be Ordained or let them be degraded or deposed But if they must be Ministers let them do the work of Ministers lest as he that despiseth them despiseth Christ so he that restraineth them from their duty and depriveth them of the exercise of their power unjustly be found one that would arrogate an authority over Christ. 7. And what intolerable Pride is this for a few Bishops to think so highly of themselves and so basely of their more â—udicious Brethren as if no man must speak to God but in their words These forms of Prayer are conceived and invented by some body Aâ—d why should the Coâ—ceiver think so highly of his own understanding as if he were fit to teach a whole Nation what they must daily say to God and why should he think so unworthily of all oâ—hers in comparison of himself as if none but he and his Companions in this usurpation knew how to pray or utter their minds but by his dictates or prescriptions Is this Humility 8. Moreover this Imposition of forms as before described doth discover too much Cruelty to the Church when they had rather Ministers were cast aside and the people left in darkness then Ministers should teach them and worship God with them that will not tye themselves to the very words that they devise for them What abundance of ignorant drunken Readers and other Ministers were suffered in England while the learned godly painful Ministers were cast out and silenced or persecuted because they would not conform to all the forms and ceremonies imposed by the Bishops And so how many thousand souls may we think are gone to Hell through the ignorance or ungodliness of their Guides as if their damnation were more desirable then their salvation by the teaching of Ministers that dare not use the Common Prayer Book and Ceremonies I know they will say that such Schismatical Preachers
but to use it But when it s our own words that we compose our own imposed forms in the people are left more uncertain of the soundness For the maker is the Interpreter Object But the Church hath antient venerable foâ—ms already and who may presume to alter them Answ. 1. Hath it any that are more Ancient or more venerable then the Scripture undoubtedly it hath not nor any but must stoop to Scripture 2. All that is in the words of Scripture we are contented be continued at least 3. If it were lawful for the first devisers or compilers of these Forms to make a new Liturgy when the Church had so many before then is it lawful for others to do the like And if the compilers of the first of those Liturgies might make a new one in their own words why may not others make a new one in the Scripture words that will be new only as to the connexion of Sentences 4. The Church of Rome that is most for their forms have yet so often innovated that they have no reason to condemn it in others Prop. 8. THough it be safest and most venerable in Scripture words yet is not this of so great necessity but that we may lawfully use a Liturgy that is not thus taken out of Scripture As long as the matter is agreeable to Scripture it is more for Conveniency then necessity that the words be thence as is easily proved 1. In our Preaching we judge it lawfull to speak words that are not in the Scripture therefore by parity of reason we may do so in Prayer 2. In our extemporaâ—â— Prayers we judge it lawfull to use our own words that are 〈…〉 out of Scripture therefore we 〈…〉 〈…〉 strange to Scripture language that 〈…〉 Phrases may be more edifying to 〈…〉 4. Words are but to express our minds If therefore our words are congruous expressions of sound and well ordered conceptions they are not only lawful but convenient And therefore it is not warrantable for any man to quarrel with expressions because they are not Scriptural nor to scruple the use of Liturgies because the forms are not in the words of Scripture Prop. 9. THE matter of a common Liturgy in which we expect any general Concord should not be any doubtfull or unnecessary things 1. It should impose no doubtfull or unnecessary ceremonies of which I shall speak by it self in the next Disputation 2. It should not restrain men needlesly in things indifferent by determining of mutable circumstances as time place gesture vestures words c. Of which also in the next 3. It should not make those things to be of general indispensable immutable necessity that are but sometimes necessary or meet but Pastors should have their Liberty to vary them as there is occasion 4. Much less should any thing Materially dubious and uncertain be put in For God will be worshipped in knowledge and faith And as is said before the Church will be divided and the Consciences of men ensnared by laying so much on unnecessary things And therefore though such imposers pretend to a perfecter Unity and Concord then in a few Generals or Necessaries can be had yet they will find they miss their mark Prop. 10. HVmane Forms of publick prayer or other worship excepting the fore-excepted Necessary cases as Psalms c. should not be constantly used by Ministers that have their liberty and are able to pray without them Nor should any be ordinarily admitted into the Ministry except in the great necessities of the Church that are not able to pray without such forms In this Proposition are these considerable points implyed and expressed 1. That it is not unfit to have forms by the common Agreement of the Pastors to be used when its meet as is before and after expressed There are few Nations in the world so well provided for with able Ministers but that some places must be supplied with men that have need of forms of Prayer if not of Preaching composed by others And therefore it is fittest that such should have Forms that are Agreed on by all And therefore I doubt not but when we came newly out of Popery and had not a full supply of preachers it was a wise and lawfull course to compose a common form of Prayer For 1. It will be the surest way to keep out unsoundness and abusive passages when nothing is allowed as a publick form but what hath obtained the common consent 2. It will be the way of fullest concord when forms are necessary there is more of Concord in it to have one â—that is approved sound then to have as many as men please 3 The Churches may the better know whom to hold communion with in Prayer though the Pastors may be unable to pray without forms when they know the substance of their Prayers 4. The Magistrate may the better do his duty and be responsible for the service that is offered to God even by the weakest Pastors and see that Gods name be not abused It is therefore desirable that a Common Liturgy be extant 2. And for the use of it let these Rules contained in the Proposition be observed 1. â—et no man be ordained a Minister that is not able to Pray without a Form in such a manner as is not dishonourable to the worship of God unless the Necessity of the Churches shall require it All friends of the Church will agree to this that the Church have the ablest Pastors that can be got 2. But because it is not to be hoped for that all the Churches can be thus supplied at least in haste if the Orâ—â—iners or Approvers shall appoint any to the work in Wales or other necessitous places that are not able competently to administer Sacraments c. without a Form of Prayer let them tye such to use the Form Agreed on 3. If they approve only of such as are able to do it without a form but yet so weakly some of them as is less to the Churches Edification then the form would be let such be advised sometimes to use the Form and sometime to forbear it till they are more able 4. And that it may be no dishonour to the publick Form that it is used only by the weak let the Ablest Ministers sometime use it but with these cautions 1. Let them not be compelled to it against their judgements but perswaded 2. Let not the ablest use it so frequently as the weak unless their own judgement require it Let the weaker use it ofter and the Abler more seldom 5. Let neither of them that can competently worship God without it use it Constantly but sometime use it and sometime forbear it And this is the main point that I intend in this Proposition and therefore shall now briefly give my Reasons for Reas. 1. The constant use of forms and so of Ceremonies and any Indifferent things doth potently tend to perswade the people that they are matters of Necessity and
not indifferent All the words that you can use will not satisfie them that it is indifferent if you use it not Indifferently We see by experience the power of custome with the vulgar But you will say What if they do overvalue it as necessary what danger is in that I answer very much 1. They will offer God a blind kind of service while they place his worship in that which is no part of worship as forms are not as such but an indifferent circumstance 2. They will be hereby induced to uncharitable censures of other Churches or persons that think otherwise or disuse those customs 3. They will be strongly induced to rebell against their Magistrates and Pastors if they shall judge it meet to change those customs 4. They will turn that stream of their zeal for these indifferent things that should be laid out on the matters of Necessity and perhaps in vain will they worship God by an outside hypocriticall worship while they thus take up with mens Traditions 5. They will forsake Gods own Ordinances when they cannot have them cloathed with their desired mode All this we see in our dayes at home The most ignorant and ungodly do by hundreds and thousands reject Church discipline and Sacraments and many of them the Prayers and Assemblies themselves because they have not the Common Prayer or because the Churches kneel not at the Lords Supper in the act of Receiving and such like So that it is a grievous plague to our peoples souls to be led into these mistakes and to think that Circumstances and things indifferent are matters of Necessity And yet on the other side lest the constant disuse of all convenient forms should lead the people into the contrary extream to think them all unlawfull and so to be guilty of the like uncharitable censures and evils as aforesaid I think it safest that the ablest men should sometime use them And this Indifferent use of them will lead the people to indifferent thoughts of them and so they will not provoke God by blind worship nor be so ready to fly in the faces of their Ministers when they cross them herein as now they are For example what a stir have we if men may not kneel at the Sacrament or if the dead in case of Ministers absence or other hinderance have not somewhat said over them at the grave and in some places if Ministers go not in procession in Rogation week and many such like customs If these were sometime used in a good and lawfull way it would keep men from mistaking them to be unlawfull and if they were sometime disused people would not take them as things necessary nor so hate and reproach both Ministers and brethren that neglect them or do not alwayes humour them herein yea or that were against them nor would men separate on these accounts Reas. 2. The constant use of Forms of Prayer depriveth people of their Ministers gifts and potently tendeth to work the people into a dull formality and to a meer outside heartless kâ—nd of service Which is as great an enemy to serious Devotion and consequently to mens salvation as almost any thing that 's to be found among professed Christians in the Church How dangerously and obstinately do such delude themselves and think that they are as uprightly religious as the best and so refuse all the humbling convincing light that should bring them to a change and blindly misapply the promises to themselves and go on in meer presumption to the last and all because they thus draw neer to God with their lips and say over a form of words when their hearts are far from him and they know not or observe not what they say And that constancy in Forms doth potently tend to this dead formality we need no other proof then experience How hard doth the best man find it to keep up life and seriousness in the constant hearing or speaking of the same words If you say that it is our fault I grant it but it is an uncurable fault while we are in the flesh or at least its few that ever are very much cured of it and non wholly There 's much also in nature it self to cause this A man that delighteth in Musick is weary of it if he have constantly the same instrument and tune or at least cannot possibly have that delight that Variety would afford him So is it in recreations and oft in dyet and other things Novelty affecteth Variety pleaseth Commonness dulleth us And though we must not therefore have a New God or a New Christ or a New Gospel the fulness of these affordeth the soul a daily variety and also their perfect goodness is such as leaves no need of a variety in kind yet is it meet that Ministers should have a gratefull variety of Manner to keep up delight and desire in their people A sick stomack cannot take still the same Physick nor the same dish I know that an ancient prudent man especially the Learned Pastor himself that better comprehendeth what a form of words contains can make a much better use of forms then younger Christians can do But I think with all I am sure with the generality to whom we must have respect a constant form is a certain way to bring the Soul to a cold insensible formal worship And on the other side if a form be Constantly disused and people have noâ— sometimes a recitall of the same again and again it may tend to breed a childish levity and giddyness in Religion as if it were not the matter but meer Novelty and variety that did please And so it may also easily make Hypocrites who shall delude themselves with conceits that they delight in God and in his word when it is but in these novelties and varieties of expression that they are tickled and delighted and their itching ears being pleased they think it proves a work of saving grace on the heart And therefore to fix Christians and make them sound that they grow not wanton in Religion and be not as children carryed up and down with variety of doctrineâ— or of modes I think it would be useful to have a moderate seasonable use of some forms as to the manner as well as often to inculcate the same matter Avoiding still that constancy that tends to dull their appetites and make them weary or formal in the work Reas. 3. The constant use of a stinted Liturgy or form of Prayer doth much tend to the remisness and negligence of the Ministry When they know that the duty requireth no exercise of their invention and that before the Church they may as well perform it with an unprepared as with a prepared mind it will strongly tempt them and prevail too commonly to neglect the stirring up of their gifts and the preparing of their minds When they know that before men they may in Reading a Prayer come off as well without any regard to their hearts as with
from them till you hear them And if you hear them guilty of such after a First and Second admonition avoid them But let not wicked uncharitable censures be an argument against the worship of God You know not but a Physitian may poison you and yet you will choose the best you can and then trust your lives with him You may much more do so by a Minister because you proceed not by so implicite a faith in the matters of your Salvation You may refuse any evil that the Minister offereth Object 3. But many of them speak nonsence and unreverent words and abuse Gods worship Answ. Get better in their stead that are able to do Gods work in a more suitable manner But see that your quarrelsome capricious wits do not odiously aggravate imperfections or make faults where there are none And remember that you have not Angels but men to be your Pastors and therefore imperfections must be expected But a blessiâ—g may accompany imperfect administrations But if People Patron and Ordainer will choose weak men when they may have better they may thank themselves A Common Prayer book will make but an imperfect supply instead of an able Minister Though in some cases I am for it as aforesaid Object 4. But prayer is a speaking to God and therefore men should say nothing but what is exactly weighed before hand Answ. 1. We grant all this But men may weigh before hand the matter of their requests without preparing a form of words or a man may fore-consider of his words without a Prayer-book 2. Preaching is a speaking in Gods name as though God speak by us and as Christs embassadors in his stead 2 Cor. 5.19 20. And to speak as in Christs stead and Gods name requireth as great preparation as to speak to God in the peoples name It seems more as it were to represent Christ in speaking then to speak to Christ while we represent but the people And therefore by this argument you should let no man preach neither but by a book prescribed 3. God is not as man that looks most at oratory and fine words It is an humble contrite faithfull honest heart that he looks at And where he sees this with earnest desires and that the matter of Prayer is agreeable to his will he will bear with many a homely word One Cold request or the lest formality and dulness of affection and carelesness and disesteem of the mercy is more odious with God then a thousand Barbarisms and Solaecisms and unhandsome words Yet the tongue also should carefully be lookt to but men should not mistake themselves and think that God judgeth by the outward appearance and as man judgeth 4. Still I say get Ministers that are able to do better if you have insufficient ones A man on a common prayer-book is likelier to provoke God by a careless heartless customary service and meer lip labour let the the words be never so exact then another that fears God is like to provoke him by disorderly or unhandsome words Though both should be avoided Object 5. Our minds are not able to go along with a Minâ—ster on the sudden unless we knew what he will say before hand Answ. A diligent soul that marketh what is said may with holy affections go along with a Minister without knowing what he will say before hand The experience of Christians confuteth this objection 2. And this would not only plead for a form but shut out all other prayer which is sufficient to disgrace it with any understanding man Object 6. The publick Prayers of the Church are they that we must own by our concurrence His own conceived Prayers are but the Private Prayers of the Minister Answ. The Minister is a publick person and his prayers publickly made for and in the Church are as much the Publick prayers of that Church as if they were read out of an imposed Book But indeed when many Churches Agree in a form that form may so far be called the Common Prayers of all those Churches but it s no more the Publick Prayers of any one Church then sudden conceived prayer is And when there is no form yet the matter may be the Common Prayer of all Churches Object 7. But what confusion will it â—ake in the Church if one Congregation shall have a Form and another none and every man shall be left to do what he list in Prayer Answ. This is the voice of that Ignorance Pride and Dividing usurpation that hath caused all the Schisms and troubles of the Church Must the Churches have no Peace but on your imposed terms Must none be endured but all cast out of the Church of God that dare not say your forms of prayer though they are as wise and pious and peaceable as you Nothing but Proud arrogancy and uncharitable cruelty will say so 2. But if we must needs all Agree in the manner of our Prayers we must shut out all forms and agree all to be without them which yet I consent not to For there is no one Form that you can expect that all should agree in that 's of humane invention Not but that we may well do it but it will not be 3. How had the Church Unity before any of your forms were known 4. If it be no blemish for several Nations to have several Forms and manners it is tolerable for several Congregations 5. How did the Ancient Churches maintain thâ—ir Unity when Liturgies were in use and the variety was so great as is commonly known Many Churches had no singing of Psalms Vid. Pamel in Cyprian de Orat. Dom. Not. 6. Others used it by the whole Assemblies see Ball 's Friendly Tryal page 60. citing the Authors that attest it Other Churches did use to sing by course or two at a time See it proved by Ball ibid. out of many witnesses This variety and much more consisted then with Unity and may do now when forced uniformity will not 6. We are all now at Liberty what Gesture we will use in singing Psalms c. and is here any discord hence arising But men were forced to kneeling only in Receiving the Lords Supper and there came in discord Mens fancies makes that seem confusion that is no such thing No more then that all that hear or pray have not the same coloured cloaths complections c. Object 8. But should not men obey Authority in forms and mâ—â—ters of indifferency Answ. They should if they be indeed indifferent But should Authority therefore ensnare the Church with needless Impositions All men will not be satisfied of the Indifferency I have heard many say that they would preach in a fools Cap and Coat if authority command them But is it therefore fit that Authority should command it All men will not judge it lawfull to obey them in such cases and so there will be needless snares laid to intrap and divide men Object 9. But antiquity is for set forms
use them and only desire a toleration our selves because we dare not wilfully sin against our light will charity deny us this If men forbear a thing suppose indifferent for fear of Gods displeasure and damnation and profess that were it not for this they would conform to the wills of others are those Christians or men that will come behind them and drive them into hell without compassion and that for things indifferent CHAP. IX Prop. 9. There is no meer Humane Vniversal Soveraign Civil or Ecclesiastical over the whole Church and therefore none to make Laws Obligatory to the whole § 1. I ADD this because of the specious pretences of some that say we are bound to an uniformity in Ceremonies by the Church and call all Schismaticks and such as separate from the Catholick Church that disown and disuse such Ceremonies as on these pretences they obtrude And by the Church that thus obligeth us they mean either some Universal Soveraign Power or else an universal Consent of the Church essential as they call it And that Soveraign must be the Pope or a General Council § 2. If it be Universal Consent of all Believers that they suppose to be the obliging power I shall answer them 1. That Believers are not Governours and Law-givers to the Universal Church no nor to a particular Church If that point of the Separatists be so odious that asserteth the multitude of Believers to be the Governours of a particular Church and to have the power of the Keyes what then shall we think of them that give them even to such as they call the Laity themselves the Government yea in the highest point even Legislation over the Universal Church it self § 3. And 2. I add that the Dissent of those Churches that refuse your Ceremonies doth prove that there is no Universal consent If all must consent we must consent our selves before we be obliged We are as free as others we gave none power to oblige us by their consent If we had it had been Null because we had no authority so to do and could not have obliged our selves by a universal Law or perpetual contract Or if we had we had also power on just occasion to reverse a self-obligation But no such thing de facto can be pretended against us § 4. And if such an obligation by consent should be pretended 3. I would know whether it was by this or by some former generation Not by this as is certain Nor by any former For former ages had no power to bind all their successors in Ceremonies about the worship of God Shew whence they had such a power and prove it if you can we are born as free men as our ancestors were in this § 5. And 4. I would be satisfied whether every mans consent in the world be necessary to the Vniversality or not If it be then there are no Dissenters or no obligation because no Universal consent If not then how many must consent before we are obliged you have nothing to say but a Major part where you can with any shew of reason rest And 1. How shall we know in every Parish in England what mind the Major part of the Christians through the world are of in point of such or such a Ceremony 2. Yea by this rule we have reason to think that both Papists and Protestants must change their Ceremonies because the greater part of Christians in East and South and some in the West are against very many of them § 6. But if it be the Authority of a Soveraign Head that is pleaded as obliging the universal Church to an uniformity in Rites and Ceremonies we must know who that Soveraign is None that we know pretend to it but the Pope and a General Council And for the Pope we have by many volumes proved him an Usurper and no authorized Head of the Church Universal The pretended Vice-Christ is a false Christ. The first usurpers pretended but to a Soveraignty in the Roman world but had never any shew of Government over the Churches in Ethiopia India and the many Churches that were without the verge of the Roman Empâ—re § 7. And as for General Councils 1. They are no more the Visible Head and Soveraign of the Church then the Pope is This I have proved in another Disputation by it self 2. There neither is nor can be any Council truly universal as I have there also shewed It s but a delusory name 3. There never was any such in the world since the Church which before was confined to a narrow room was spread over the world Even at Nice there was no proper representative of almost any but the Churches under the Roman Emperours power Few out of the West even in the Empire and none out of almost any of the Churches without the Empire For what 's one Bishop of Persia or such another of another Countrey and perhaps those prove the Roman subjects too that are so called If there was but one from Spain and only two Presbyters of Rome from Italy and one from France if any and none from many another Countrey in the Empire no wonder if there was none from England Scotland or Ireland c. And therefore there can be no universal obligation on this account § 8. Councils are for Concord by Consultation and consent and not a Soveraign or superiour sort of Governing power And therefore we that consented not are not obliged and if we had consented we might on weighty reasons have withdrawn our consent § 9. The Orders established by General Councils have been laid aside by almost all and that without the repeal of a Council Yes such Orders are seemed to presuppose the custom of the Universal Church if not Apostolical Tradition to have been their ground § 10. Among many others let us instance only in the last Canon of the Nicene Council that forbidding Kneeling commandeth all to pray only standing on the Lords Dayes c. And this was the common use of the Church before as Tertullian and others shew and was afterwards confirmed again in a General Council And yet even the Church of Rome hath cast it off much more the Protestant Churches No General Council hath been of more authority then this of Nice No Ceremony of more common use then this standing in prayer on the Lords dayes So that it might as much as any be called the constitution and custom of the Catholick Church And yet we suppose not these now to bind us to it but have cast it off without the repeal of any other General Council And why are we more bound then by the same authority to other Ceremonies then to this And if to any then to which and to how many and where shall our consciences find rest § 11. Even the Jesuites themselves say that the General disuse of a practice established by Pope and Council is equall to an abrogation without any other repeal so it be not by the said
powers contradicted And certainly all such disuse began with a few and proceeded further we are allowed then to disuse such things § 12. It would grieve a man that loves the Church to hear the name of the Church abused by many dark though confident disputers when they are pleading for their Ceremonies and Holy dayes and laying about them with the names of Schismaticks against all that will not do as they do O say they These men will separate from the Catholick Church and how then can they be the Children of the Church And 1. Which is it that is called by them the Catholick Church Little do I know nor am able to conjecture Did the Catholick Church make the English common-Common-Prayer Book what were the then Bishops in England that consented in that work the whole Church of Christ on earth God forbid Or did ever any General Council authorize it I think not And if they would tell us what General Council commanded Christmas Day or Kneeling at the Sacrament c they would do us a pleasure but I think they will not § 13. And 2. What if these things had all been commanded by a General Council May not a man disuse them without separating from the Church I think as good as you are you do some things your selves that God himself hath forbidden you to do and yet will be loth to be therefore taken for men that separate either from the Church or God And when you read the Books of Heathen Philosophers when you adore not toward the East or when you pray receive the Sacrament Kneeling on the Lords Dayes would you be taken to separate from the Catholick Church for crossing its ancient customs or Canons But these perverse and factious reasonings we must hear to the dishonour of Christianity and Reason it self and that from men that scorn the supposed meanness of others yea and see poor souls seduced into separation by such empty words And this is one of the present judgements on this land CHAP. X. Prop. 10. If it be not our Lawfull Governours that command us but usurpers we are not formally bound to obey them though the things be lawfull which they command § 1. WE may be bound by some other Obligation perhaps to do the thing which they command us but we are not formally though sometime Materially bound to obey them For it is not formally obedience unless it be done eo nomine because commanded or for the Authority of the Commander If the Pope or any usurper should command me to pray or to give alms I will do it but not because he commandeth me but because God commandeth me and therefore I will not obey him but God But if a Parent or Magistrate or Pastor command it me I will do it both because it is commanded me by God and them and so I will obey both God and them If an usurper command me to do a thing in it self indifferent I will not do it because he commandeth it but yet if accidentally it become my duty by conducing to anothers good or avoiding their offence or hurt or any other accident I will use it for these ends though not for his command § 2. The Pope 1. As the Vice-christ or universall Head is an usurper and therefore hath no authority to command me or any man in that relation the smallest Ceremony 2. The Pope as Patriarch of the West is an humane creature and not of Divine institution and was indeed a sinfull institution from the first of his creation but if it had been otherwise yet since is that Patriarchship become unwarrantable since he hath forfeited it and the world hath found the mischiefs of it So that no man is therefore bound to use one lawfull Ceremony because the Pope as Patriarch of the West commandeth it 3. If this were not so yet Brittain and Ireland were from the beginning none of his Patriarchate nor did at Nice consent to it and therefore have the less appearance of any obligation § 3. The Authority of General Councils cannot be pretended as obliging men in Conscience to the English Ceremonies 1. Because indeed General Councils are not a superiour Power for proper Government of the Church having authority to command particular Bishops or Synods as their subjects but they are only necessary for Union and Communion of Churches and mutual assistance thereby and so their Canons bind but by virtue of the General commands that require us to maintain the Unity and Communion of the Churches § 4. And 2. If it were otherwise there is few if any of these Ceremonies that are commanded by any true General Council They that can prove any such thing let them do it but till we see it we will not be forward to believe it Yea 3. Some of them General Councils have made Canons against as I before shewed in the Case of Kneeling at the Sacrament on the Lords dayes And therefore the neglecters of our Ceremonies sin not against a General Council § 5. The Common plea is that we are bound to use these Ceremonies in obedience to the Church of England and that we are not true sons of this Church if we refuse it But what is it that is called by them The Church of England In a Political sense I know no such thing as a Church of England or of any Nation on earth that is There is no one Society united in any one Ecclesiastical Soveraign that can truly be called the Church of England or of any other Nation The whole Catholick Church is One as united in Christ the Head And every particular Chuâ—ch associated for personal Communion in Gods Worshâ—p is one being a part of the Catholick Church and united in and individuated by their relation to their several Pastors But a National Church under one chief Ecclesiastick Government I find no mention of in Scripture but contrarily the Churches of Judaea Galatia c. or any other Countrey where there were many are alway mentioned in the Plural number and never called one Church § 6. Yet will we quarrel with no men about meer names or words If by a National Church â— be meant any of these following we acknowledge that there is such a thing 1. If all the particular Churches in a Nation do Associate for Communion and mutuall assistance and so use to meet by their officers in one National Assembly I confess the Association usefull if not necessary and the Assemblies to be maintained and for unity sake obeyed in things lawfull And though Scripture call not such National Associations by the name of a Church in the singular number yet we shall leave men to their Liberty in such names If all the Schoolmasters in England should hold General Assemblies to agree what Books to read in their Schools c. if any man would therefore call all the Schools in England in the singular number by the name of the School of England I would not differ with him for a
part of our Honour to God they being mentioned there as his officers with whom he himself is honoured or dishonoured obeyed or disobeyed For it is Gods Authority that the Magistrate Parent and Pastor is endued with and empowred by to rule those that are put under them § 6. Reas. 3. What confusion will be brought into the Church if Pastors be not obeyed in things lawfull For instance If the Pastors appoint the Congregation to Assemble at one hour and the people will scruple the time and say it is unlawfull and so will choose some of them one time and some another what disorder will here be and worse if the Pastors appoint a Place of worship and any of the people scruple obeying them and will come to another place what confusion will here be People are many and the Pastors are few and therefore there may be some unity if the people be Ruled by the Pastors but there can be none if the Pastors must be ruled by the people for the people will not agree among themselves and therefore if we obey one part of them we must disobey and displease the rest And their ignorance makes them unfit to rule § 7. Reas. 4. Moreover disobedience in matters of Circumstance will exclude and overthrow the substance of the worship it self God commandeth us to pray If one part of the Church will not joyn with a stinted form of Prayer and the other part will not joyn without it both parties cannot be pleased and so one part must cast off Prayer it self or separate from the rest God commandeth the reading and preaching and hearing of the Scripture and the singing of Psalms but he hath left it to man to make or choose the best Translation of Scripture or version of the Psalms Now if the Pastor appoint one version and Translation and the Church joyn in the use of it if any members will scruple joyning in this Translation or version they must needs forbear the whole duty of Hearing the Scripture and singing Psalms in that Congregation If they pretend a scruple against the appointed time or Place of worship they will thereby cast off the worship it self For if they avoid our Time or Place they cannot meet with us nor worship with us § 8. Reas. 5. And when they are thus carryed to separate from the Congregation upon such grounds as these they will be no where fixt but may be still subdividing and separating from one another till they are resolved into individuals and have left no such thing as a Church among them For they can have no assurance or probability that some of themselves will not dissent from the rest in one Circumstance or other as they did from their Pastors and the Church that they were of before § 9. Reas. 6. By this means the wicked that are disobedient to their Teachers and reject the worship of God it self will be hardened in their sin and taught by professors to defend their ungodliness For the very same course that you take will serve their turns They need not deny any Duty in the substance but deny the circumstance and so put off the substance of the Duty If a wicked man will not hear the word preached he may say I am not against preaching but I am unsatisfied of the lawfulness of your Time or Place I am in judgement against coming to your Steeple-house or against the Lords Day And so he shall never hear though he say he is for hearing If a wicked man will not be personally instructed or admonished or be accountable to the Church or Pastors for any scandals of his life nor submit to any discipline he may say I am for discipline I know it is my duty to be instructed but I am not satisfied that I am bound to come to you when you send for me or to appear at such a place as you appoint the word of God nameth no time or place and you shall not deprive me of my liberty If a wicked man would not hear or read the Scripture or sing Psalms he may say that he is for the duty but he is only against this and that Translation and version And so while every version is excepted against the duty is as much evaded as if it were denied it self By this device it is that the Rebellion of unruly people is defended They run to the circumstances of the duty and ask Where are they bound to come to a Minister or to be examined by him in order to a baptism or Lords supper or to speak their consent to be Church members or to subscribe to a Profession or to read an English Bible or to hear in a Steeple-house with many such like Thus also it is that they put off family prayer and ask Where are they bound to pray in their family Morning and Evening and so keep no constancy in family prayer at all under pretence of denying only the circumstances § 10. Reas. 7. By this disobedience in things lawfull the members of the Church will be involved in contentions and so engaged in bitter uncharitableness and censures and persecutions and reproaches of one another which scandalous courses will nourish vice dishonour God rejoyce the enemies grieve the Godly that are peaceable and judicious and wound the consciences of the contenders We see the beginning of such fires are small but whither they tend and what will be the end of them we see not § 11. Reas. 8. By these means also Migistrates will be provoked to take men of tender consciences for factious unruly and unreasonable men and to turn their enemies and use violence against them to the great injury of the Church when they see them so self-conceited and refusing obedience in lawfull circumstances § 12. Reas. 9. By this means also the conversion and establishment of souls will be much hindred and people possessed with prejudice against the Church and ordinances when they take us to be but humerous people and see us in such contentions among our selves To my knowledge our late difference about some such lesser things hath turned off or hindered abundance of people from liking the holy doctrine and life which we profess § 13. Reas. 10. It will seem to the wisest to savour of no small measure of Pride when people on the account of lawfull circumstances dare set themselves against their Govenors and Teachers and quarrel with the ordinances of God and with the Churches Humble men would sooner suspect themselves and quarrel with their own distempers and submit to those that are wiser then themselves and that are set over them for their guidance by the Lord. There may more dangerous Pride be manifested in these matters then in Apparel and such lower trifles § 14. Reas. 11. Consider also what yielding in things lawfull the Scripture recommendeth to us How far yielded Pa. when he circumcised Timothy Act. 16.3 And when he took the men and purified himself with them in the Temple to signifie
no the fifth day of the week the Baptized were to say over their Belief to the Bishop or the Presbyters And it was not such Diocesses as ours that this work could be thâ—â— done for * As many of them d◠〈◊〉 when they hold it in terms of which see what I have said in the Preface to the Reformâ—â— Pastor And even in this while they confess that Pastors are Rulers and the People must obey according to the express words of the text Heb. 13.17 1 Tim. 5.17 1 Thes. 5.12 c. They grant us what we plead for Cons. 1. Cons. 2. Cons. 3. Cons. 4. Cons. 5. Cons. 6. Cons. 7. Cons. 8. Cons. 9. Cons. 10 * Dispute of Right to Sacraments Rom. 1.1 2. 1 Pet. 2.5.9 Rom. 1.6 Mat. 28.20 Heb. 2.3 4 2 Cor. 5.19 20. Jam 5.14 Acts 2.41 42. 4.35 1 Cor. 11.23 Acts 20.7 1 Cor. 10.16 Acts 20.28 2 Cor. 5.11 1 Tim. 5.17 20 22 24. 2 Cor. 2.10 Mat. 18.18 Of this Voctius hath written at large de desperata causa Papatus to which I refer the Reader Fit autem missio aut per Deum mediante c. aut per Deum mediante superiorum authoritate c. Fit rursus nonnunquam ipsa necessitatis lege quando non aliter posset fidei seu morum veritas inviolata servari Ubi verum est illud Pasce fame morientem si non Pavisti Occidisti Voetius Luke 2.34 1 Pet. 2. â— 7 8. Of this I desire the Reader to peruse what is written by Voctius de desperata Causa Papatus l. 2. Sect. 2. c. 21. passim Arg. 3. 〈…〉 c. Read their words * Mr. T. P. calls himself Rector of Brington Cyprian Ep. 28. p 64. ad Clerum de Gaio Desiderasâ—is ut de Philumeno Fortunato â—ypodiaconis Favorino acoluthore sâ—ribam cui rei non potui me solum judicem dire cum multi adhuc de clero absentes sint nec locum suum vel sero repetendum putaverint haec singulorum tractanda sit limanda plenius ratio non tantum cum collegis meis sed cum plebe ipsa universa How big was the Diocess then and how much the Bishop ruled alone may be hence conjectured and whether Presbyters had any hand in ruling Why doth Ignatius and Tertullian command them to be subject to the Presbyters as to the Apostles of Christ if they had not the Key of Government Alphonsus à Castro doth maintain that Hâ—eroms opinion was indeed the same that from his plain and frequent expressions we averr it to be and rebuketh them that pretend the contrary Hector Boethius before cited saith Scoâ— Histor. l. 7. fol. 128. b. that Ante Palladium Populi suffragâ—is ex Monachis Culdaâ—is pontifices assumerentur No Bishop then ordained them but Presbyters And Balaeus Centur. 14. c. 6. saith Habebant antea Scoti suos Episcopos ac Ministros ex verbi Divini Ministerio plebium suffragiis electos prouâ— Asianorum more fieri apud Britanaos videbant ☜ Cyrian Epist. 11. Plebi Contra Episcopatum meum immo contra suffragium vestrum Dei judicium c. * This is not the way of our Prelates Ordination And thâ—s shewâ—th that the Churches in 〈◊〉 â—ays were not Diocesan consisting oâ— many particular Churches else all the people could not have been present beholders and consenters at the Ordination of the Bishops †Still this shews that the Churches of Bishops were then no greater then that all might be personally present and fore-acquainted with his life Yea that it was the pâ—â—ples duty noâ— only to elect but to reject there 's more then Cyprian affirm Euseâ—â—us Hâ—st Eccl. l. 5. c. 18. out of Apolâ—onus telleth us that Alexander a Mâ—ntanâ—st being a thief the Congregation of which he was Pastor so that was his Diocess would not admit him 〈…〉 11. 〈◊〉 Secundum 〈…〉 〈◊〉 de 〈…〉 Constâ—ntinâ— in his 〈◊〉 to the 〈…〉 tells them that in the election of their Bishops all men should freely deliver their opinion and the general suffrage of all should be equally considered becausâ— Ecâ—lesiastical Honours should be obtained and conferred wâ—â—â—out 〈◊〉 and diâ—cord 〈…〉 3 〈◊〉 Even those Protestant Churches that have Superintendents are unchurched by them too for want of a true Ordination For their Superintendents were commonly ordained by meer Presbyters or settled only by the Princes power So in Denmark when their seven Bishops were deposed seven Presbyters were Ordained Superintendents by Iohan. Bugenhagius Pomeranus a Presbyter of Wittenberge in the Presence of the King and Senate at the chief Church in Haffnia See Vit. Bugenhagii in Melch. Adâ—m vit Germ. Theolog. page 315. * The Jesuits and Fryars do not take the Generals or Governors of their Orders to be men of another Order though they have a Power of Ruling and that Tyrannically ☜ It s more then Dr. H. H. speaks of the Primitive Bishops that had no Presbyters under them but one or more Deacons 1. Parochial Bishops 2. The stated Presidents of Associated Pastors 3. A Visitâ—r of the neighbour Churches and Countrâ—y These two to be in one man 4. General unfixed Ministers * So Constantiâ—e calls himself a Bishop Euseb. vit Coâ—st l. 4. c 24. And he made his Court a Church and assembling the people did use to take the holy Scriture and deliver Divine contemplations out of it or else he would read the common-Common-Prayers to the whole Congregation cap. 17. And it is plain that it was Constantine that kept the Churches in Unity and Peace when the Bishops else would have broken them to peices And the Emperours frequently took down and set up Bishops at their pleasure especially in the Patriarchial Seats as Rome Constantinople Antioch Alexandria ☞ * And Mr. Burroughs Irenicoâ— Dr. Holdsworth Dr. Forbs Gataker The London Pâ—â—â—ince Beza Calvin See also Dan. Colonius in his Disputat ex Iâ—stâ—tut Calv. l. 4. Dâ—sp 2. §. 18.24 ☞ Argum. 2. Argum. 3. Argum. 4. Argum. 5. Argum. 6. Argum. 7. Argum. 8. Prop. 2. Prop. 3. Prop. 4. ☜ Prop. 5. Prop. 6. Prop. 7. Prop. 8. prop. 9. Prop. 10 Object 1. Object 2. Object 1. â—â—ject 2. Object 3. Object 4. Object 5. Object 6. Object 7. Object 8. Object 9. Object 10. The summ Besides sâ—â—ms of Catechisms * In point of Lawfulness For Conveniency is according to several accidents * The Provincial Consil. Agath Can. 14. is the first that I remember mentioning them * The Pope 〈…〉 King 〈…〉 that 〈◊〉 cannot be done without tumult or 〈◊〉 Dâ—â—ila p. 1362. an 1595. So that when he feareth losing by it himself the good man makes conscience of murdering them that he will câ—ll hereticks but at another time 30000. to be murdered in France in a few daies Dâ—â—ila saith 40000. was a blessed work And therefore when I said before that in case of Necessity I would rather Kneel then not communicate yet I now add that I would for all that rather be imprisoned or otherwise persecuted then cast out of the Churches Communion all that dare not kneel or conform in such a circumstance And yet this were Ministers then commanded on great penalties to do ☜ Luke 4.18 Matth. 11.28 Matth. 12.20 Isa. 42.2 3. 40.11 Mat. 18.6 Luke 17 2. Rom. 14.1 15.1 2. 14.13 15 20 21 23. * See my writing of Grotius Râ—ligion