direct others Now I suppose they who object this place would not from hence infer that in the publick Prayers of the Church there was no Minister who expressed the words of Prayer with which the rest joined in affection This is indeed most properly to pray sine monitore but this could not be practised in publick Prayers save only in the use of a known form in which they should all conspire with one heart and voice and according to this sense in which it is most fairly understood if it be referred to the publick Prayers of the Church this place is a considerable testimony for the use of set forms 6. But it seemeth to me very probable which I leave to the consideration of others that these words peculiarly concern the Stationary days of the ancient Church These days were the fourth and sixth days of the Week in which the Christians attended the publick Assemblies of the Church Albasp Obs l. 1. obs 16. beginning very early in the Morning and continuing till three a Clock in the Afternoon and these were accounted the chief days of Christian supplication and humiliation and the observance of them was esteemed the most effectual means to obtain Gods blessing and favour On these days besides their joining in publick Prayers which Tertullian intimateth to be performed about the hours of nine twelve and three a considerable portion of the days was allotted for their exercising themselves in private Prayers and inward and fervent supplications humbly performed upon their knees with fasting and tears in the place of publick Assemblies with regard to what was needful either to themselves in particular or to the publick welfare of the Church or Empire Of the ordinary use of these retired but solemn supplications and devotions in the Christian Church there are as I suppose divers sufficient testimonies 7. Tertullian who in his Book De Oratione De Orat. c. 13. hath peculiar respect to their Stationary days speaketh hereof Quid amplius referunt isti qui clarius adorant nisi quod proximis obstrepant imo prodendo petitiones suas quid minus faciunt quam si in publico orent Cyp. de Orat. Dom. v. Pamel in Cyprianum And S. Cyprian requireth them who are gathered together in the Assemblies with the brethren and do celebrate divine Sacrifices with Gods Priest that they would avoid indigested and tumultuous speaking and setteth before them the example of Hannah who prayed not by loud petition sed tacite modeste intra ipsas pectoris latebras precabatur That there were such Prayers used in the Jewish Church appeareth from the example of Hannah and of the Pharisee and Publican To understand this Phrase of Tertullian concerning such Prayers in the Christian Churches is most agreeable to the literal sense of these words sine monitore quia de pectore and to zephyrus thus paraphrasing upon it We do not conceive Prayers dictated by a Priest but all the Christian Assembly as if we all conspired together to express our desires with sighs and groans out of the very seat of our minds and spirit So that he understandeth this place of that inflamed devotion kindled from a fervency of inward heat which needed not the help of the wind without to blow it up or of those active desires which received not their efficacy from the breath or voice of another but from the inward motions of the soul 8. After these are produced the Council of Laodicea Can. 18.3 Conc. Carth. c. 23. and Conc. Milev c. 12. as if they gave the original to set forms of Prayer when they only established some sanctions concerning them The Laodicean Canon enjoineth the use of these services Morning and Evening The Canon of Carthage in one part of it requireth that quascunque sibi preces aliquis describit whatsoever Prayers any one shall transcribe for himself he shall not use them till he hath conferred with the understanding brethren Now tramcribing properly here intended supposeth a form and care is taken by this Canon that no Copy for the publick use of the Church which could then be only had by transcribing should be received until it was carefully examined V. Medes Christian Sacr. Sec. 3. The other part of that Canonrequireth that at the Communion where Christs offering up himself to the Father is commemorated their Prayers should always be directed to the Father This doth not suppose that there were no forms then in use but might well be intended either to put a stop to what was then entring or to regulate what was amiss in any of their set forms especially considering that in the vast territories of the Carthaginian jurisdiction various forms of Prayer were about that time used some of which were composed by Hereticks as is evident from S. Augustin Cont. Don. l. 6. c. 25. who was a member of that Council The Canon of Milevis declareth against the use of any other forms than those established by the Council but we may as well conclude from our Act of Vniformity as from any of these Councils that it gave the first Original to forms of Prayer because they are thereby established And thus having viewed these chief objections I may well conclude that the evidence for the great antiquity of set forms remaineth inviolable 9. The argument against the lawfulness of set forms because they limit the use of gifts needeth not much consideration since it is manifest that by the will of God bounds and limits were to be set even to the use of the extraordinary gifts of Gods spirit that the Church might be edifyed 1 Cor. 14.26 27 28 30 33. Whereas now no such miraculous emanation of the Holy Ghost can be pretended nor doth the establishing a form for the publick Offices of the Church deny the liberty in due place of using other Prayers according to the practice of our and the ancient Church 10. It is further objected that forms of Prayer are disadvantageous to piety and devotion and the Non-Conformists oft plead experience as a testimony that they are the cause of much deadness in mens spirits and the hindrance of the lively exercise of Religion Here on the other hand others by experience assert the advantage of set forms to promote devotion when attended without prejudice and with a Religious design of joining in Gods worship To discern the truth in this difference it may be useful to consult the judgment of such persons as are least partial in this Case and yet are able to make a true estimate of damage or advantage and then especially to consider the evidence of reason which may be produced 11. The Leyden Professors declare concerning set forms Synopl Purior Theol. Disp 36. Sect. 33. non tantum licitas sed valde uâ—â—les esse contendimus We defend against any persons that they are not only lawful but exceedingly advantageous and this they assert not only because every Christian cannot fitly conceive new Prayers upon
whom the reversion shall appertain Nor doth the using these two words of assent and consent in the same clause require such a sense of this Declaration in which they must differ from each other since variety of words even in the most soleum acknowledgments is oft used not to express the difference but to determine the certainty of sense according to that Rule Ex Reg. Juris Quae dubitationis tollendae causa inseruntur jus commune non laedunt Thus in the Oath of Obedience or Allegiance I A. B. do truly and sincerely acknowledge profess testifie and declare that our Soveraign Lord is lawful and rightful King Where all these words connected by conjunctive Particles do only serve more expresly to manifest the same thing 12. And since the consideration both of persons and time make it evident that this assent to be given cannot contribute any thing to the authoritative ordering and constitution of these things which were before established by authority its most proper and natural sense must import a consent to or allowing of the use of these things which is the sense unto which the expressions in the Act of Uniformity do also plainly direct Wherefore such things only as are to be used being both contained and prescribed as all the Prayers Hymns directing Rubricks Kalendar and the Whole frame of the Liturgy come within the compass of this Declaration But some things occasionally declared and not prescribed are not contained under it In the Preface For instance these words That this Book as it stood before established by law did not contain in it any thing which a godly man may not with a good Conscience use and submit to though they be true and considerable yet if they were encluded under this Declaration then even such things as were thought fit to be altered must be still in some sort assented unto which is both contrary to the end of such alterations and to the proper sense of the words of this Declaration 13. And even such persons who conceive some things or expressions prescribed either in the Phrases of Common-Prayer it self or in the pointing of the Psalms or in the Translation of the Psalms or other Scriptures not to be suitable to their own desires or apprehensions yet to be free from fin and of such a nature as that the whole remaineth useful to guide the exercises of Piety those persons may safely and with a good Conscience make this Declaration of assent with respect unto other weighty considerations of submission to Authority promoting Peace Order and Unity and the edification of the Church in the united exercise of a right religious worship Even as such learned men who may judge even our last translation of the Bible not to have fitly expressed the sense of some difficult places may yet both unfeignedly assent and earnestly perswade to the diligent use thereof as knowing it to be of excellent advantage to the pious and humble Readers for their profitable learning the Gospel Doctrine and the will of God 14. Wherefore by this Declaration is given such an open vocal approbation of this Book required by Law as agreeth in sense with the subscription enjoined by Canon And the intend thereof is to express such an unfeigned allowance or consent to all things contained and prescribed in the Book of Comon-Prayer with the Psalms as that they may warrantably and with a good Conscience be used as they are established by authority the truth of which will appear more manifest upon a particular enquiry CHAP. IV. Of the Liturgy and the ordinary service appointed therein SECT I. The lawfulness antiquity and expediency of publick forms 1. PVblick Prayer is acknowledged by all Christians to be a chief part of the worship of God who hath said My house shall be called an house of Prayer for all people But since God hath not expresly declared in his word whether the ordinary publick duties of Christian Prayer should be performed with or without a form the determination of the sittest practice in this case must be made not without regard to the authority of Governours by a respect to the rules of order edification and the glory of God and an eye unto approved examples from which considerations I shall produce divers evidences of the requisiteness of a set form for the publick offices of the Church both from Reason and from example and authority 2. The reasons are such as these 1. That hereby a fit true right and well ordered way of worship in addresses to God may be best secured to the Church in its publick service of God that neigher God nor his worship may be dishonoured their being many easily discernable ways of considerable miscarriage in the publick offices of the Church even by them who err not in the doctrines of Religion 2. That needful comprehensive petitions for all common and ordinary spiritual and outward wants of our selves or others with fit thanksgivings may not in the publick supplications of the Church be omitted which considering men as they are can no other way be either so well or at all assured 3. That the affections and hearts of pious and religious men may be more devont and better united in their presenting their service to God where they may consider before-hand what particular Prayers and Thanksgivings they are to offer up and come the more ready and prepared to join in them This is an advantage of which many are deprived by a bad temper of mind either sucked in by prejudice or swallowed down by carelessness 3. 4. That such difficult parts of Church Offices as Baptism and the Lords Supper the matter of which requireth great consideration that they may be clearly and aright expressed as both Conformists and many Non-Conformists acknowledge and is evident from the many disputes about them by men neither of mean parts nor dangerous designs may by a more considerate care in the composure of a form be so framed that men of greatest understandings may with readiest assent entertain them and that they may be sufficiently vindicated against the boldest opposers 5. To be an evidence to other Churches and future times after what way and manner we worship God and that both the matter and expression of our service to him is sound and pious in our general and common worship And this may be a full testimony that such a Church both receiving the true faith and expressing a right way of worship is both a true and in its measure a pure and incorrupt Church 4. The Arguments from example which in general countenance the lawfulness or expediency of a form are two which will require a larger Declaration The first is from the practice and example of Christ who directed his Disciples the use of the Lords Prayer as a set form and that from thence the custom of the Christian Church De Eccles Offic. l. 1. c. 9. in composing and using set forms did take its pattern is reasonably
asserted by Isidorous Hispalonsis That the Lords Prayer was delivered as a form is so manifest that was it not for the violent force offered to mens minds by prejudice and contentious opposition it could never have been questioned And it may be sufficiently proved 1. From the command given by our Saviour Luk. 11.2 When ye pray say Our Father c. and the expression in S. Matthew Mat 6.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pray sc or on this manner is the same with that when the form of Aaronical benediction was enjoined Numb 6.23 On this wise in the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall ye bless But the blessing there directed hath been generally acknowledged to be a constant invariable form of Benediction under the law Luth. Tom. 3. f. 10. Prec Eccles Form Genev. and as such was used in the German Reformation by Luther and in that also of Geneva 2. From the ground of the Disciples request Luk. 11.1 Lord teach us to pray as John also taught his Disciples That it was ordinary for the Jewish Teachers to compose forms for their Disciples is observed by Dr. Lightfoot on Mat. 6.9 and the frequent yea constant use of forms in the Jewish Church shall be hereafter manifested and if this be referred to the words of S. Luke now mentioned it is not to be doubted but that John the Baptist according to the custom of the Jews delivered a form of Prayer to his Disciples and that what John did herein was both approved and the like practised by our Saviour who directed the use of the Lords Prayer to his Disciples at two different times 5. 3. From the manner of the composure of the Lords Prayer which is not propounded as a general direction to pray that Gods name may be hallowed and that his Kingdom should come but it is dictated by Christ as it should be expressed by us in our persons Our father hallowed be thy name c. 4. The ancient Christian Church near the times of Christ did acknowledge and use it as a form S. Cyprian is very large to this purpose Cyp. de Orat Domin saith he Christ consulting the salvation of his people etiam orandi formam ipse dedit himself delivered them a form of prayer and then exhorteth that we pray as our master taught us that the father when we pray may owne the words of his Son and saith he when we have Christ an advocate let us express the words of our advocate and how much more effectually shall we obtain what we ask in Christs name if we ask by his Frayer Tertullian before him declared Tertul. de Orat. c. 1. c. 9. Christus novam orationis formam determinavit Christ appointed a new form of prayer and he saith that whilst the Christians used other Prayers this was not omitted praemissa legitima ordinaria oratione quasi fundamento And before both these the words of Lucian in Trajan's time Lucian in Philopat about reciting the Prayer beginning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth intimate the ordinary use of this Prayer among Christians From these testimonies I suppose it evident that the Lords Prayer was used as a form in the ancient Christian Assemblies and that we have good reason thus far to receive what some hundred years after was delivered by S. Gregory Gr. Ep. l. 7. c. 63. and from him by divers other Writers that the Apostles themselves did always at the Consecration of the Eucharist make use of the Lords Prayer Wherefore the Lords Prayer being thus delivered as a form doth enclude an approbation of the like composures of Prayers among the Jews and an allowance of the same among Christians for whom this was intended And that path where we follow our Saviours steps cannot be the way of errour 6. The other argument from example is from the ordinary practice of the Church both Jewish and Christian Concerning the Jewish Church I might instance in the eighteen Prayers composed for its ordinary use from the time of the Captivity which are oft mentioned by the Jewish Writers and in their forms of Prayer for the Passover De Emendar Tempor l. 6. p. 573. of which Scaliger thinketh that there is as much reason to be confident that the particular Prayers recorded in the Talmud which he calleth their Digests were the ancient forms used by the Jews as that the Roman Digests exhibit to us the true determination of the Roman Lawyers But I shall rather insist on the Jewish Church making use of set forms of Prayer from the very times of Moses and so downwards which is no new opinion but is ordinarily received and it hath been observed by divers learned men that the Samaritan Chronicle speaketh of a Book of Prayers used by the Jews at their Sacrifices from the time of their Legate Moses until that day And besides the testimony of that Author which I urge no further than other proof may be made let these two things be considered 7. First That it is certain from the Scriptures and oft expressed by Philo Judaeus that the Jews did use Prayers with their Sacrifices and oblations The whole multitude were praying without at the time of incense Luk. 1.10 and the Apostles themselves went up to the Temple at the hour of Prayer which was the ninth hour Act. 3.1 Which was the time of the evening Sacrifice Mr. Mede Disc on Ezr. 6.10 and Mr. Mede hath well proved that Sacrifice if self is a rite of supplication And that the use of such Prayers was as ancient as Moses is manifest from Lev. 16.21 Where Aaron was commanded to confess over the live Goat the iniquities of the Children of Israel Secondly That there are plain evidences in the Old Testament of such forms used upon many occasions Besides the forms of Prayers and praises in the Book of Psalms enjoined for constant use unto the Levites by Hezekiah and the Princes 1 Chr. 29 30. and besides divers other Hymns and Songs and such commands for a form of words as Joel 2.17 Hos 14.2 there is an express form of Prayer appointed by God to be used at the Offering the Heifer for expiation of uncertain murder Deut. 8.21 and a form of confession at the offering up their first fruits Deut. 26.3 4 5 6 7. and a form of Prayer at the presenting the third years Tithe Deut. 26.13 14 c. and some other such like Whence it is evident that forms of Prayer were by Gods appointment used from the beginning of the Jewish Church Yet if no such thing could have been proved and if their original had been from John the Baptist and the direction of our Saviour this alone might be sufficient to recommend them unto Christians 8. In considering the general practice of the Christian Church it must be acknowledged that in that extraordinary case which reacheth not the ordinary condition of the Church when the miraculous gifts of the Holy Ghost were communicated both
Prayer prophesying and singing were frequently thereby performed as is evident from 1. Cor. 14. And I yield it most probable though even Protestant Writers do herein differ that the ancient Roman Jerusalem and Alexandrian Offices were called the Liturgies of S. Peter S. James and S. Mark because of their certain early use in the Churches where they presided though it is not certain that they were composed by them this being mentioned by no ancient Writer of the first Centuries Nor do I doubt but the Liturgy or Anaphora of S. John and that of the twelve Apostles are suppositious which with the former are related by Gabriel Sionita Gab. Sionit de Ritib Maron to be exhibited amongst the Syriack Offices for of these we have no mention in any ancient Ecclesiastical Writer unless the words of Epiphanius Epiph. Haer 79. expressing all the Apostles with S. James the Brother of our Lord to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is chief Dispensers or Stewards of the Christian Mysteries might allowably be racked to speak them all Composers of Liturgical forms Allatius de Liturg. S. Jacob. according to the violence offered to those words by Leo Allatius But if it can yet be proved that at least since the ceasing of the frequent distribution of the miraculous gifts of the Spirit the Church of Christ hath in all Ages used and approved forms this will be as considerable a testimony in behalf of Liturgies as can reasonably be required 9. That forms of Prayer were of use in the Church about 1300 years since is acknowledged by them who plead most against them from Conc. Laod. c. 18.3 Carth. c. 23. and Conc. Mil. c. 12. and that they have continued from that time downward cannot be denied In the fourth Century there is frequent mention in some parcels of Liturgy in the Writings of the Fathers and there are so many testimonies that S. Chrysostom S. Ambrose and S. Basil were framers of Liturgies that I do not see how any can rationally doubt of the truth thereof But that these Liturgies have undergone divers alterations in succeeding Ages is both apparent and is very reasonable to be imagined And he who shall compare the Greek Copy of S. Basils Liturgy with the Syriack or its version both which are represented together by Cassander Cassand Liturgie will find them so vastly different from each other that he must either conclude great alterations to have passed upon them or that they never were originally the same But from these I shall now look back into the more early times of the Christian Church where for the most part I shall only briefly mention the testimonies which have been fully produced by others 10. It is not probable Euseb de Laud. Constant autemed that Constantine the Emperour would have composed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 godly Prayers for the use of his Souldiers if such forms had not then been used in the Christian Church De Vit. Const l. 4. c. 19 20. Eusebius accounting this an admirable thing that the Emperour should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a teacher of the words of Prayer But Eusebius in another place giving a particular account of some expressions suited to the Souldiery in those set forms of Prayer which he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the constituted Prayers doth a little before that declare Constantines own practice that he would take Books into his hands either for contemplating the holy Scriptures or for the expressing with his Court 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prayers that were constituted and appointed and this Eusebius there calleth his ordering his Court 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the manner of the Church of God and this is a manifest evidence of forms in the Christian Church in his time Orig. Hom. 11. in Jerom Cont. Celsum l. 6. Origen manifestly citeth a piece of the usual Liturgy an hundred years before Constantine saying Frequenter in oratione dicimus Da omnipotens da nobis partem cum prophetis c. We frequently say in our Prayers Give O Almighty God give us a part with the Prophets c. and in his Books against Celsus he declareth Christians to use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prayers which were ordained or constituted S. Cyp. de Orat. Dom. Cyprian sufficiently intimateth the use of some forms in the Carthaginian service in his time by describing the entrance or beginning thereof the Priest saying sursum corda lift up your hearts and the people answering Habemus ad Dominum We lift them up unto the Lord. And the that considereth that Tertullian plainly intimateth a form of abrenunciation in Baptism De Cor. Mil. c. 3. and that they had set Hymns then appointed for particular times and hours upon their stationary days Albasp Observ l. 1 c. 16. as Albaspinus interpreteth him Adv. Psych c. 13. will think it not improbable that what he mentioneth of the particular heads of Prayer in the usual Assemblies of the Christians should have reference to some constant forms by them used Tert. Ap. c. 39. and their use is favoured by the expressions of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Justin Martyr and Ignatius And many have thought V. Dr. Hammond in 1. Tim. 2.1 that the Apostle had a special eye to the composure of such forms of Prayer agreeably to what the Baptist and our Saviour prescribed to their Disciples in commanding Timothy the Governour of the Church that among the things which concerned his behaviour in the Church of God Ch. 3.15 first of all prayers intercessions supplications and giving of thanks be made for all men c. For though the Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may either signifie that Prayers be put up to God or that they be composed in this place it may well intend both And it is thought by S. Augustine Aug. Ep. 59. that these various words of the Apostle Prayers Supplications Intercessions and giving of thanks did direct to a comprehensive fulness of all such Prayers in the fixed models of the publick service of the Church when the Communion was administred and that the publick offices of the Church were accordingly composed De Vocat Gentium l. 1. c. 4. and the same sense is also favoured by Prosper 11. Since the reformation the Saxon and other Lutheran Churches have their Liturgies the Bohemian had its Liber Ritualis and the Palatinate it s Agenda as Vrsin stileth it by which the right order of its publick administrations Vrsin Praef. in Apolog. Catechis might be vindicated from the Calumnies of detractors And the Churches of France Holland and others have their forms for the publick service of God And after the Order at Geneva had established a form of publick service for the Lords day with some appearance of a liberty of variation which some relate not to have been so manifest in their practice as in their rule which was Dominico die mane
every occasion but because in great Assemblies attentio auditorum per usitatas formulas non parum juvatur the attentiveness of the hearers is not a little helped forward by usual forms Consid Contr. Ang. c. 7. q. 2. The Walachrian Classis of Zealand do in like manner declare publick forms to be lawful and profitable for the helping and directing the attention of the auditors and the preserving Uniformity and that in good forms of Prayer Christians may pray with a humble sense of their wants with holy affection desire zeal faith and a Religious acting of the heart to God suitable to their own cases nobis expertis certissimum est is a thing say they most certain to us who have experienced it 12. But the surest way of tryal whereby forms of Prayer may be manifested to bring no disadvantage to the Church of themselves is from considering several arguments to that purpose as 1. because as I have shewed God himself prescribed a constant form of Prayer for the Jewish Offrings and a form of Priestly blessing and our Saviour directed the Lords Prayer as a form and presented a form of words for the administring Baptism but it must be at the least a great misapprehension and sin to think that the holy God and our blessed Saviour should command and enjoin what is of its own nature a hindrance to godliness Piety and true Religion and a disadvantage to the Church De Orat. Dom. S. Cyprian said well what Prayer can be more spiritual than that which was given to us by Christ by whom the holy Spirit himself was sent 2. Because it is generally acknowledged that the singing Psalms of Prayer or praise may be advantageously performed in a set form of words and the holy Scriptures are not the less edifying nor the less applicable to our selves because they are contained in a set form of words both in reading the Scriptures and in Prayer our hearts ought to be religiously moved towards God though in somewhat a different manner 3. Because all the ages of the Christian Church from the first Centuries have used them as an advantage to Religion and it is not at all probable that such excellently devout and judicious men as the fourth and fifth Centuries abounded with should be so stupid and dull spirited as not any of them to discern between the helps and hindrances of religious devotion in matters of most ordinary practice Wherefore though many mens minds may be most pleased and delighted with variety of expression there is no prejudice to piety from a set form further than this is caused by prejudice against such a form or by want of a Religious temper to join in it Here I shall note what Mr. Baxter observeth though he yield not so much use of forms as I plead for He saith Disp of Liturgy Prop. 10. the constant disuse of forms is apt to breed a giddiness in Religion and it may make men Hypocrites who shall delude themselves with conceits that they delight in God when it is but in these novelties and varieties of expression that they are delighted and therefore he adviseth forms to fix Christians and make them sound And the arguments in the foregoing Section do evidence the benefits of their constant use SECT III. Of the manner of composing the Prayers in our Liturgie chiefly of Responsals and short Prayers 1. Coming now to a particular consideration of that form of Prayer enjoined in this Church I shall wave such things where the force and matter of the objections is cut of by the alterations authoritatively made in the new establishment of our Liturgy and beginning with the Prayers themselves in the daily service there are two things especially to be treated of concerning their general frame and contexture The first is that the people are required to bear a part in this service not only in that they are by voice to join in the Confession and Doxology but that several Petitions are required to be expressed by the united voice of all the Assembly This is condemned by the Non-Conformists Except of Presbyter p. 4. who say that the Minister is appointed for the people in all publick services appertaining to God and that the people hereby seem to invade that sacred office the Scriptures making the Minister the mouth of the people to God in Prayer and intimating the peoples part to be only to say Amen 2. But since our Saviour condemneth the teaching or receiving for doctrines the commandments of men we may not embrace that as a Scripture doctrine where the Scripture delivereth no such thing Indeed under the law there was a special command of God that whatever legal Sacrifices were offered to him some few extraordinary cases only excepted that service was to be performed by the hand of the Priest but there is no constitution under the Gospel that spiritual Sacrifices of Prayer thanksgiving or the expression of a contrite broken heart may be offered up to God in no other way than by the mouth of a Minister though it be in a publick Assembly And what they assert is sufficiently to other mens understandings contradicted by themselves who allow the people liberty by their voices to join in singing those Psalms which contain both Prayers praises and Confessions 3. The truth is all such Prayers as have particular reference to the Consecration and Administration of the Sacraments and to the Ministerial absolution and benediction ought to be performed by the Minister alone though it be in a private place and upon a particular occasion because these things enclude the power of the Keys But as for others the rules of order and edification will direct that Prayers and Confessions which are considerably long should be expressed by one that the rest may the better understand and join in them and the authority of the Ecclesiastical office and its order and degree in the Church will require this to be performed by some in the Ministry For this we have the examples of the Scripture times to which agreeth the practice of the following ages De Eccles Dogm c. 30. and the author under S. Aug. name saith that those who are of authority in the Church tota fere Ecclesia secum congemiscente postulant precantur do put up their requests and Prayers almost all the Church joining with their sighs and groans Yet this practice doth no way disallow the peoples vocal joining in short Ejaculations or in other generally known Petitions since this may be of good use to unite their affections more firmly to quicken their minds into a greater fervency and to fix their spirits in a more diligent attending to the service they are about and more particularly to express their joining therein whereby they may both incite others and use their tongues as instruments of Gods glory 4. Indeed S. Paul speaketh of him who occupieth the room of the unlearned saying Amen at their blessing or giving of thanks
Libertas Ecclesiastica OR A DISCOURSE Vindicating the lawfulness of those things which are chiefly excepted against in the Church of England especially in its LITVRGY and WORSHIP And manifesting their agreeableness with the Doctrine and practice both of Ancient and Modern Churches By WILLIAM FALKNER Preacher at St. Nicholas in Lyn Regis LONDON Printed by J. M. for Walter Kettilby at the Bishops-Head in St. Pauls Church-Yard 1674. IMPRIMATUR Jan. 23. 167â— â— Sam. Parker TO The most Reverend Father in God Gilbert by Divine Providence Lord Archbishop of Canterbury Primate of all England and Metropolitan and one of His Majesties most Honourable Privy Council c. May it please your Grace YOur Grace being a Person of such singular Eminency in the Church of England I humbly crave leave to present to your hands this following Discourse which contains a Vindication of the Publick Worship of our Church from those Exceptions which by Dissenters have been made against it And the main Design of this Treatise being to promote Christian Vnity by representing the evil consequences of such unnecessary Discords and Schisms and the great unreasonableness of those pretences which have been alledged for their Justification it will nâ—t I hope be judged incongruous that it should address it self to your Grace whose high Office in the Church tendeth to advance the Vnity thereof and entitleth you to the publick Patronage of Peace and Truth I cannot doubt your Graces approbation of this design which is at all times useful but more especially in this present Juncture of Affairs if God please to grant success which is my earnest prayer For as all good men who prefer Truth and the sincere practice of Piety before their own prejudices wills and passions cannot but approve of such honest endeavours to rectifie mistakes and compose the minds of men to peace so all who are pious and wise cannot but discern a greater necessity and a more particular obligation at this time to silence all these little janglings and quarrels if they have any respect to the main interest and concerns of the Reformed Profession And I hope My Lord that the late Alarum we had from our common Enemies may open mens eyes to see the mischief of rending the Church into so many Factions and may dispose them to receive just and reasonable satisfaction And though what hath been excellently performed by former Writers upon this Subject be sufficiently satisfactory yet my labour herein may not be wholly useless considering the humour of this Age which is more apt to read new Books than to seek for old ones But though the cause I have undertaken deserves your Graces Patronage yet my own personal defects might justly have discouraged me from presenting this discourse to one of so high Dignity and so great a Judgment had not the cause it self been so good that it needed no Art and Colours to set it off but is sufficiently justified when it is rightly represented and understood and your Graces Candour and Clemency so well known as to encourage me to hope for a favourable Acceptance which is the only thing I beg in this humble Address unto your Grace favourably to accept of this small Present from him who unfeignedly prayeth for your Graces prosperity and is intirely devoted to the service and interest of Truth and Peace and Humbly honoureth your Grace with all due Observance W. Falkner THE PREFACE TO THE READER Christian Reader THE design of this discourse being to remove or at least to allay those fierce contentions about the external forms of worship to which we owe all those unhappy Schisms which good men so heartily bewail it was necessary in order to this end to rectifie those mistakes and prejudices which abuse well-minded men who have not throughly consider'd things and to correct those corrupt passions that quarrelsom and contentious humour which perverts others To these two causes we owe most of our present disorders it is too evident what hand the latter of these has had in them while divers Persons wanting a due sense of the evil and danger of these discords and a due regard to the Peace and Unity of the Church have been too zealous and forward to maintain and promote such dissensions thereby to serve the Interest of their own parties and to oppose the settlement of the Church upon sure and lasting principles now I had no other way of dealing with these men but to convince them of the great evil of such contentions and how much it is the duty of every Christian to study Peace and Unity For there is nothing more evident than that mens minds are strangely byassed by their affections and Interests and clouded by passion and therefore while they are so peremptorily resolved upon their way while they are so fond of their own Inventions while they are devoted to the service of a Party and account those men their Enemies who should rule and govern them and inform them better there is no expectation that reason and argument should prevail with them And if those arguments which I have made use of for this purpose should be effectual to calm the passions of men and to work in them a Christian and peaceable temper of mind I can easily foretel the success of my following discourse the design of which is to rectifie those mistakes and misapprehensions which some men labour under which either concern the particular Rites and offices of our Church or the General rule of duty or Ecclesiastical liberty by which the Church must be directed and guided in matters of order The first hath occasion'd various exceptions against some Rites and Ceremonies and particular passages in our forms of Prayer and I have spent great part of this Treatise in answering such objections by which I hope it will appear what little reason there is to disturb the Peace of the Church and to separate from our Communion upon such pretences Concerning the General Rule which ought ever to be observed in the Church about matters of order there are some who will allow nothing except some few circumstances to be determined by the Authority of the Church unless it be directly enjoined by a particular divine Institution and for a more plausible colour they reject all such rules of order or regular administration under the terms of unscriptural conditions of Communion But in answer to this I have made it appear to be an unjust and unreasonable exception against the establisht order of any Church that there are some things determined and appointed by the Authority of Superiours which have always been accounted of an Indifferent nature and are indeed the proper matters of Ecclesiastical Liberty And I hope I have abundantly proved to the satisfaction of all sober inquirers that prudent and well ordered Ecclesiastical Constitutions and appointments for the promoting order and decency and the advancement of Religion and Piety are very allowable and unblameable nay that it is impossible that
any publick worship or service of God can be performed unless some things in those administrations not particularly commanded by God be determined either by publick Authority or by common agreement which makes it necessary for all men either to relinquish this principle or which is more shameful to contradict it in their practice I am not unsensible what rewards such attempts as this commonly meet with from men of distemper'd minds and ungovern'd passions I have carefully avoided all just occasion of offence as hoping that I may the more effectually perswade the less I anger them but if nothing will secure me from Invectives and Calumnies I must be contented with my portion and appeal to the judgment of more candid and impartial Readers and satisfie my self with the Testimony of God and my own Conscience of the honesty of my intentions and design in this work leaving the success of it to the Divine Providence with my hearty and serious Prayers that it may be for the publick benefit of the Church Farewel THE CONTENTS THE FIRST BOOK CHap. 1. The disagreements about Conformity are of great concernment Sect. 1. Of the effects of these Dissentions as to the dispositions of the People Sect. 2. That these Contentions disadvantage Christianity and gratifie Popery and Irreligion Sect. 3. Of the dangerous loss of the Churches Peace and Vnity by this Controversie and of the Sin of Schism Sect. 4. Some false Conceptions of Schism refuted Sect. 5. Of the duty of Obedience to Rulers and Governours and the due Exercise of the Ministerial Function which is herein concerned Sect. 6. A Proposal touching due considerateness and the design of this Treatise manifested Chap. 2. Of the solemn League Covenant Sect. 1. Of an unlawful Oath in it self and that that Oath was such with respect to its Matter and Form and Imposition Sect. 2. That the Covenant cannot oblige any Person to endeavour any alteration of the Government of the Church proved by four Rules Chap. 3. Of the Declaration and Subscription referring to the Liturgy The common use of such acknowledgments c. the true sense of declaring unfeigned assent and consent Chap. 4. Of the Liturgy and the ordinary Service appointed therein Sect. 1. The Lawfulness Antiquity and Expediency of set-Set-Forms Sect. 2. Objections against set-Set-Forms answered Sect. 3. Of the Composure of the Prayers in our Liturgie chiefly of Responsals and short Prayers Sect. 4. Of the Doxologie Athanasian Creed and some particular expressions in the Litany Sect. 5. Considerations concerning the publick reading the Apocryphal Chapters Sect. 6. The Objections from the matter of the Apocrypha discussed Sect. 7. Considerations about the Translation of the Psalms used in the Liturgie Sect. 8. Of Holy-days or Festivals Chap. 5. Of the particular Offices in the Liturgy Sect. 1. Of the direction for Communicants receiving the Lords Supper Sect. 2. Of some other things in the Communion Office Sect. 3. Of the saving Regeneration of Infants in Baptism and the grounds upon which it may be asserted Sect. 4. The Doctrine of the ancient and divers Reformed Churches herein observed Sect. 5. The Objections against the saving Regeneration of Infants in Baptism considered Sect. 6. Of the Notion of visible Regeneration in Baptism Sect. 7. Of Sureties and some other things in the Office for Baptism Sect. 8. Of the Office for Confirmation and that for Marriage Sect. 9. Of the Communion of the Sick and the Office for Burial The Second Book Chap. 1. The lawful Use of some Ceremonies in the Christian Church asserted Sect. 1. What we are here to understand by Ceremonies Sect. 2. The first Argument for the lawfulness of Ecclesiastical Rites from the liberty therein allowed to the Jewish Church Sect. 3. Ecclesiastical Constitutions concerning external Rites warranted by the Apostolical Doctrine and Practice Sect. 4. The Practice and Judgment of the Primitive and many Protestant Churches concerning Ceremonies Sect. 5. The ill consequences of denying the lawfulness of all Ecclesiastical Rites and Constitutions in things indifferent Sect. 6. Some Objections from Reason and from the Old Testament examined Sect. 7. Other Objections from the New Testament cleared Chap. 2. Of Ecclesiastical Appointments and Constitutions under some special Considerations Sect. 1. Of external Rites considered as significant Sect. 2. Of Ecclesiastical Appointments considered as imposed and enjoyned Sect. 3. Of Ecclesiastical Constitutions about things scrupled Sect. 4. Of Ecclesiastical Rites which have been abused in any corrupt way of Worship Chap. 3. Of devout and becoming Gestures in the Service of God Sect. 1. Of the Gesture at Prayer Praise and Christian Profession of Faith Sect. 2. Of standing up at the Gospel Sect. 3. Of the fitness of Kneeling at the Communion and the gesture at the Institution of that Sacrament considered Sect. 4. Of the Communion-gesture observed in the Christian Church both in the purer and the more degenerate times thereof Chap. 4. Of other particular Rites appointed in the Church of England Sect 1. Of the Surpless Sect. 2. Of the sign of the Cross in the Office for Baptism Sect. 3. Of laying on hands in Confirmation Sect. 4. Of the Ring in Marriage And the Conclusion Libertas Ecclesiastica The First BOOK CHAP. I. Shewing the disagreements about Conformity to be of great concernment SECT I. Of the effects of these oppositions as to the dispositions of the people 1. THE discerning the weightiness of any matter under present circumstances doth not only depend upon the direct inspection into the thing it self but also upon a more comprehensive view of it as it taketh in all its necessary consequents and attendants If the Sea bank be broken and carried away by an overflowing rage of Waters the loss would be fondly estimated by considering only the value of so much earth as would make it up and it would be some degrees below common folly to imagine that the advantage of respiration in man is a thing wholly inconsiderable because the matter of it is only a little ordinary air for according to that of Damascen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a small matter is then no small matter when it bringeth in a great consequent 2. Nor can we easily find a more full instance hereof than in the present subject of Conformity For the discovering how great the good or evil is which dependeth thereupon is not to be concluded chiefly from the bare eying the things required and appointed many of which are in their own nature things indifferent but from observing its necessary attendants which are of very high consequence and great concernment Wherefore I shall first take an account what great and manifold evils flow from these dissentions and oppositions whereby this will appear to be a matter deserving serious consideration and that the maintaining such dissentions unless they proceed upon necessary and justifiable grounds which I shall examine is upon many weighty accounts utterly disallowable and greatly condemnable 3. From these contentions doth spring much want of
Script Angl. They who entred into the Ministry at Strasburgh after its first reformation did by Oath undertake to keep in the Communion and obedience of the Church and its Governours according to the law of God and their Canons Statutes and Ordinances And it is related from the laws of Geneva where an established Liturgy is one of their Constitutions that all they who were there received to the Ministry must oblige themselves by Oath to observe the Ecclesiastical Ordinances ordained by the Councils of that City In the Hungarian reformed Church they who enter the Ministry do by a very solemn Oath oblige themselves to the observations of the Ecclesiastical Canons Eccles Augl Vindic cap. 31. in fin and to the performing due obedience to the Bishop and other Superiours in the Church as may be seen in their Oath as it is fully exhibited by Mr. Durell from their Synodical Constitutions 5. The Subscriptions or Declarations required amongst us besides what for the present concerneth the Covenant are an acknowledgment of the Kings just authority to secure the Government of the Articles of Religion to preserve truth of Doctrine and of the Liturgy and Book of Ordination to maintain order and Uniformity to which end also tendeth the Oath of Canonical obedience wherein such obedience to the Bishop and his Successors is engaged in all lawful and honest things which must needs be blameless unless it could be accounted a sin to resolve to do good and honest things in a way of order Of these I shall in this discourse treat of what concerneth the Liturgy which is chiefly opugned and therefore requireth the principal consideration for the vindicating our Communion in the worship of God and the manifesting the unlawfulness of the breach thereof 6. Some declared allowance of the Liturgy hath since the reformation been ordinarily required in this Church Art 35. The Articles in the time of King Edward the Sixth contained an approbation both of the Book of Common Prayer and of Ordination In Queen Elizabeths time the allowance of the use and the Subscription to the Book of Common-Prayer was required by the Advertisements Advertism 7. Eliz Can. 1571. c. concionatores Tract 21. c. 1. and Canons and defended by Bishop Whitgift Since Queen Elizabeth the same hath been performed in the Subscription according to the 36th Canon and in the Declaration and Acknowledgment in the Act of Uniformity which in seense much agreeth therewith 7. The subscription required by the thirty sixth Canon is grounded upon the Constitutions of the Convocation confirmed by the authority of the Kings broad Seal according to his supream authority in causes Ecclesiastical and according to the Statute 25. Henr. 8. And so the Canons of the Church did of old frequently receive a confirmation by the Emperours sanction under his Sea which is a thing of so great antiquity that Eusebius relateth concerning Constantine the first Christian Emperour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that by his Seal Eus de Vit. Const l. 4. c. 27. he ratisied the determinations made by the Bishops in their Synods 8. That Article in this Canon which referreth to the Book of Common-Prayer doth enclude an acknowledging three things First that that Book containeth nothing contrary to the word of God which is intended to be manifested in the following Chapters touching the things chiefly opposed The second will be consequent thereupon viz. that it may lawfully be so used The third and last clause is a promise to use the form prescribed in that Book in publick Prayer and administration of the Sacraments and none other the lawfulness of which promise doth evidently follow from the former clause and its sense is of the same import with those words of the acknowledgment required in the Act of Uniformity viz. I will conform to the Liturgy of the Church of England as it is now established 9. But some especial doubts have been peculiarly entertained concerning the sense of the Declaration in the Act of Uniformity in giving unfeigned assent and consent to all and every thing contained and prescribed in and by the Book of Common-Prayer c. But while our Government doth require the use of this form both the intended sense being the same with that of the two former clauses concerning the Liturgy in the Canon above-mentioned and the expression thereof may upon equitable and impartial consideration appear clearly and fairly justifiable To which purpose the true sense of assenting and consenting and the things to which this hath respect is to be enquired after 10. Wherefore it is first to be considered that as to assent when referred to things asserted is to owne the truth of them so when referred to things to be done ordered or used it is to allow that they should be put in practice in which latter sense assenting is one and the same with consenting Now the Act of Uniformity both immediately before this Declaration and in divers other places referreth this unfeigned assent and consent to the use of the things in that Book contained and prescribed and thereby directeth us to this ordinary sense of the word Assent as doth also the nature of the things to be assented to which for the main part are Prayers Thanksgivings and Rubricks which being no assertions or propositions are to be used but not properly to be believed This notion of assenting in the same signification with consenting is according to the frequent use of assensus in the Latin as when things are agreed unanimi assensu consensu and the marriage of Children is declared Littleton C. of Tenaunt in Dower that it should be de assensu consensu parentum and we read of dower de assensu patris in our English Law-Books and the same might be evidenced by various English Examples But this Declaration being required by our Statute Laws it may be sufficient to observe that this is a very common sense of the word assent in our English Statutes 11. 25. Ed. 1. c. 1 Pref. to 18. Ed. 3. to 2. Ric. 2. passim Thus from King Edw. I. will King Henry the seventh and sometimes after our Statute Laws are oft declared to be assented unto or to be made with the assent of the Lords c. But from Queen Elizabeths time downwards the Laws are oft expressed to be enacted by the King or Queen with the consent of the Lords c. and sometimes with their assent and consent as 1. Jac. 2. 21. Jac. 2. In the same sense par assent assensus and such like expressions are frequently used in our most ancient Statutes in their Latin and Frence Originals As in St. de Carl. Ordinat Forest c. 6. St. Lincoln Westm 4. Exilium Hug. le despenser Ordin pro ter Hib. And about common assaâ—s the word assent is three times in one paragraph used in this sense concerning the recovery of any land 14 Eliz. 8. by the assent and agreement of the persons to
haec ut plurimum adhibetur formula I say after this was established at Geneva Calv. Ep. 87. Calvin who composed it expressed his judgment to be for the strict use of set forms in his Letter to the Lord Protector in England Wherein he writeth to this purpose For so much as concerneth the form of Prayers and Ecclesiastical rites valde probo I much approve that it be determined so that it may not be lawful for the Ministers in their administrations to vary from it And this he judgeth necessary for these reasons that it may be an help to the weakness of some that it may be a testimony of the Churches consent and that it may slop the desultorious levity of those who are for new things 12. And these very expressions of Calvin are cited with great approbation by the Walachrian Classis of Zealand in what they wrote in the time of our late Wars to the Assembly at London and they further declare their great distast against them who condemn the use of forms in these words Consid Contr. in Angl. c. 7. qu. 2. Durum putamus omnes illas pias Ecclesias condemnare quae ab Apostolicis primitivae Ecclesiae temporibus usque ad hodiernum diem cultum Dei publicum ex praescriptis certisque formulis celebrarunt prâ—inde hominum illorum praecisam singularitatem arguimus qui omnes praescriptas formulas ex cultu divino eliminant Say they We account it grievous to condemn all those holy Churches which from the Apostolical times and the primitive Church unto this day have celebrated the publick worship of God out of prescribed forms Wherefore we blame the precise singularity of those men who would cast out all prescribed forms from divine worship So they And indeed it must be a rash sentence to condemn forms of Prayer as evil and sinful which were embraced by the ancient Church while it retained its soundness and before the corruptions and distempers of the Church of Rome took place and by the Protestant Churches since their recovery there from And in the determining what is expedient or inexpedient he had need have strong foundations to erect his high confidence upon who will oppose his own judgment with some very few persons besides against the concurrent judgment and practice of the Church of Christ in so many several Ages and Nations and against the determination of God himself under the Old Testament and our blessed Saviour under the New SECT II. Objections against set forms answered 1. What is opposed against the former Section must be here considered both concerning the antiquity lawfulness and expediency of set forms It is acknowledged that publick Prayer even at the Celebration of the Holy Communion was at the beginning of Christianity performed by the extraordinary and wonderful effusion of the gifts of the Holy Ghost when also prophesying and singing were performed by the same But some attempt hath been made to prove that there was no ordinary use of forms of Prayer in the three first Centuries and that they were not established till the end of the fourth Century 2 To this purpose Justin Martyr is first produced Apol. 2. prope fin p. 98. who declareth concerning his time that at the Communion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chief Minister sendeth forth Prayers and Thanksgivings according to his ability or rather with all his might Now all the proof here dependeth on the use of the Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Objectors understand according to his ability in composing a Prayer But this is a sense not consistent with the use of the same Phrase in another place of the same Apology where he discourseth also of their Prayers at the Eucharist p. 60. and speaketh of all Christians who were not all to compose Prayers according to their ability for that service that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praising God with Prayers and Thanksgivings with all their might that is with the greatest intention and fervency of heart and spirit and this is properly the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as may be evinced from the use thereof in other places and from the use of like expressions referring to Prayer 3. It was Nazianzens exhortation Naz. Orat. 3. Let us being cleansed in soul and body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all our might sing that song which the Israelites sung when the Egyptians were destroyed where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies affectionateness and earnestness of mind in the use of a set form of words Lex Rab. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Buxtorf noteth it as an expression used among the Jews that he who shall say Amen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all his might which answereth to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gates of Paradise shall be opened to him but here could be no variety of expression but as he interpreteth it by this Phrase is meant omni intentione devotione a joining with all earnestness of intention and heartiness of devotion Linw. Prov. l. 3. Tit. 23. Sect. 1. About 450. years since was framed an English Canon requiring the daily publick Prayers and service to be performed religiously prout Deus dederit and again prout Deus inspiraverit which are Phrases as plausible and pregnant as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet these Phrases were used concerning the set diurnal and nocturnal offices requiring that they should behave themselves therein with Religious devoutness according as God should give them ability and breath by his spirit Wherefore this citation from Justin Martyr though managed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or with the utmost might will prove nothing but the weakness of the attempt of the Vndertakers 4. Another place objected is from Tertullian Apol. c. 30. who saith the Christians did pray sine monitore quia de pectore without a monitor or prompter because from their heart The sense of these words of Tertullian hath been variously apprehended by divers learned men some judging that they intend praying by heart as we call it and therefore by a form others that they expressed the readiness of Christians to put up hearty and devout supplications to God Bishop Bilson of Christian subjection Part. 4. from the Religious inclinations of their own spirits and some very worthy men have thought that sense of these words which is closed with in the management of this objection not to be improbable concerning Tertullians time And it is not much of be wondred if some obscure Phrases of so dark a Writer as Tertullian be either not well understood or sometimes misunderstood among this number I account this Phrase which I suppose to refer to an ancient custom in the Primitive Church But 5. In answer to this objection it might be sufficient to observe that sine monitore can in no propriety of speech be construct without a form since the Monitor must needs be a person not a Book whose words were to guide and
1. Cor. 14.16 But the very phrase of blessing and giving of thanks makes it probable that this Text is to be understood as Mr. Thorndike expoundeth it of the Consecration of the Communion And at that time the people did ordinarily answer Amen and nothing more as appeareth from the early testimonies of Justin Martyr and Dionysius Bishop of Alexandria 2. But if this sense be not admitted this Text of the Apostle doth neither mention nor in the context more nearly refer to Prayer than to singing in which latter the peoples bare saying Amen is not contended for nor allowed as a constant rule for the Churches practice though it was probable the usual method in the Christian Assemblies in those Apostolical days when the duty of singing was performed by the immediate inspiration of the spirit upon some particular persons and that these extraordinary motions of Gods spirit in those times were only vouchsafed to the Clergy or Ministry is not probable from the contents of that very Chapter And therefore this place of Scripture doth not confine the whole vocal service of God excepting an Amen to the Ministry the people being altogether debarred and excluded 5. But that all the servants of God may allowably be interested where the due rules of order and edification are observed in the outward joint expression of praise and Prayer to God is very agreeable to the holy Scriptures where the holy Angels are represented to cry one to another and say Holy holy holy is the Lord of Hosts the whole Earth is full of his glory Is 6.3 and all Israel praised God and said For he is good for his mercy endureth for ever 2. Chr. 7.3 And as S. Paul exhorteth that with one mind and one mouth Christians should glorifie God Rom. 15.6 S. John in his Vision beheld and heard the four living things the Elders the Angels and every Creature in Heaven and Earth expressing blessing honour glory and power unto God Rev. 4.8 11. Ch. 5 8. 14. and a great multitude whom no man could number crying with a loud voice and saying Salvation to our God which sitteth upon the throne and to the Lamb. Rev. 7 9 10. and he heard also the voice of the 144000. who were with the Lamb on Mount Sion as the voice of many Waters and as the voice of a great thunder singing a new Song Rev. 14.1 2 3. and these places last mentioned are the more considerable because they contain representative Visions of the service acceptably performed to God in the Christian Church 6. If we consult Ecclesiastical practice there is very probable evidence that under the Old Testament the people did vocally join by responsals in the ordinary service of God in the Sanctuary and Synagogues V. Hor. Hebr. in Mat. 6.13 Both the Joma and other Tracts of the Talmud mention the people in the period of their Prayers expressing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Blessed be the name of the glory of his Kingdom for ever and ever In Ch. Par. in Deut. 10.16 And the particular responsals used by the Jews at Circumcision are expressed by Fagius The use of alternate singing among the Essens is sufficiently known but that this was of very ancient use in the Jewish Church is very likely because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth to answer is an usual expression of singing even in the holy Scriptures And there appeareth considerable evidence from Ex. 15. v. 1. v. 20. that that Song of Moses and the Children of Israel Phil. de Vit. Mos l. 3. was uttered as Philo Judaeus averreth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with responsal melodies alternately repeated 7. In the Christian Church the Original of the Antiphona or the alternate singing of Hymns by two quires is ascribed by Socrates to Ignatius the like use of Davids Psalms is declared by Theodoret to have had its beginning at Antioch from Flavianus and Diodorus Their Original in the Latin Church is referred by Platina to Damaseus and by Walafridus Strabo to S. Ambrose Is Hisp de Eccl. Offic. l. 1. c. 7 8. but both Isidorus Hispalensis and Rabanus Maurus do testifie that long before this the Responsoria wherein the whole Quire answered to one Man Rab. Maur. de Inst Cler. l. 2. c. 50 51. were known by that name and used in the Latin Church And sometimes the whole Assembly joined in their Hymns and Psalms sometimes they were sung by one alone all the rest joining to eccho forth the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or end of the Hymn Conc. Laod c. 15 and by the Laodicean Council the wholy Assembly were not allowed to join in their publick singing which was required to be performed by the appointed singers only Thus the Ecclesiastical practice hath varied according to what was thought prudent and convenient 8. Concerning Prayers and Confessions S. Basil declareth it to have been in his time the ordinary practice of divers Eastern Churches Bas Ep. 63. that every man by his own words did profess repentance and make confession Naz. Or. 3. And Gr. Nazianzene acquainteth quainteth us that Julian in imitation of the Christians did appoint amongst the Gentiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a form of Prayer to be said in parts or by way of Responsals Hierom also relateth that populus cum sacerdote loquitur in precibus the people did speak with the Priest in the Prayers and Gregory the great noteth Gr. Ep. l. 7. c. 63. that in the Greek Church the Lords Prayer was ordinarily said by all the people together and as anciently as we can meet with any parcels of Liturgy or particular Offices the use of responsals may be easily discerned even as far as S. Cyprians sursum Corda and Habemus ad Dominum Wherefore the use of responsals and the people joining in some expressions in the publick service of god was a thing thought useful by the ancient Church as well as by our own and is allowable by the rules of the Scripture and the Order of the publick worship of God and whosoever assert that the vocal joining of the people in any expressions of Prayer in the publick Assembly is as Vzziahs action was an intrenching upon the Priests Office doth set up such Bars about the service of God which do keep Gods people at a greater distance from the throne of Grace than the nature and priviledge of Christian liberty will allow Yet the composing or directing particular Prayers for the publick use of Christian Assemblies is the proper work of the Church Officers who are to be the guides thereof as also teaching and instructing being an act of authority doth ordinarily belong to the Ministers of the Church and this is that speaking which is forbidden to Women in the Church because it is an act of authority 1. Cor. 15.34 1. Tim. 2.12 Whereas the joint expressing some words of confession or supplication is wholly an act of humility and is not forbidden
Corona militis c. 3. Eucharistiae Sacramentum etiam antelucanis caetibus sumimus do intimate that that Sacrament was administred also at other times besides those early Morning Assemblies and S. Cyprian as Pamelius noteth Cyp. Ep. 63. n. 48. expresseth their communicating the that Carthaginian Church both in the Morning and the Evening Socr. Hist Eccl. l 5. c. 21. as Socrates long after relateth the Custom of Evening Communions in the Churches of Egypt and those nigh to Thebais And therefore the Eucharist and Agapae might be and were joined together as is manifest from another place of Tertullians Apology Apol. c. 7 8. 5. And that these things were mutable Rites and no perpetual Laws to the Christian Church is manifest not only from general Ecclesiastical practice but also because the Scriptures give no command for the love Feasts though they mention that practice with approbation and the kiss which was a token of love and friendship according to the Custom of those Countries was thence directed to be observed by those Christians only as a token of their Christian greeting and salutation and a testimony of their Vnity and Communion Yet because these things were used at the time of the holy Communion as outward actions representing part of that Christian duty practice and engagement which was signified by that holy Ordinance it self and undertaken therein they were in this use properly Ecclesiastical Rites and do justifie the use of such external actions in the service or duties of Religion which are useful to excite or promote Christian practice 6. And besides these the Apostles direction for men to pray or prophesie with their heads uncovered 1 Cor. 11.4 was the determining an external Rite for order and decency and not without some respect to the common expressions of Reverence in Greece and other parts of the Roman Empire The Jewish Priests performed their Temple service with their heads covered with their Bonnets as did the High Priest also in his Mitre and it was his honour and dignity that he might not uncover his head Lev. 21.10 he representing hereby the glory and honour of the Messias In the Jewish Synagogue worship their men constantly prayed with their faces vailed V. Hor. Hebr. in 1. Cor. 11.4 in token of shame as is manifest from divers testimonies of the Talmudists agreeably to which Custom the holy Angels in Isaiah's Vision are represented standing before God and worshipping with their faces covered Is 6.1 2 3. The ancient Romans used uncovering the head as an expression of honour to great men but yet from the time of Aeneas Plutarch Prob. Rom. q. 10 11 13. as Plutarch affirmeth they had their heads covered in most of their Religious solemnities The Grecians worshipped with their heads uncovered as did the Romans also in their adoration of Saturn But S. Paul considering the Christians relation and encouragements and the customary use of vailing among women as fitly becoming and expressing their shamefastness modesty and subjection he thence from the consideration of comeliness determineth that the expression of reverence which most befitteth the state of men in their Religious service is to uncover their heads and not to vail them both in praying and in prophesying or praising and glorifying God chiefly under extraordinary or prophetick raptures in which sense the Chaldee Paraphrast oft expoundeth the Phrase of prophesying in the Old Testament and R. D. Kimchi Ch. Par. in 1. Sam. 10.5 6 10 11 13. Ch. 19 20 21 23 24. Drus in 1. Sam. 10.6 also as he is cited by Drusius And the consequence hereof is this that such outward actions as tend to express a comely reverence in the service of God may be filty appointed and used therein under the Gospel dispensation 7. But because I shall in the following Chapter give some other instances of Apostolical practice I forbear in this place to urge any more and therefore shall not insist upon S. Peter submitting to have his feet washed at our Saviours command which some have noted to be a Jewish Paschal Rite then practised under an Evangelical signification nor upon the observations enjoined to the Gentile Christians by the Council at Jerusalem Act. 15. nor upon those other manifestly ancient Rites which are not mentioned in the Scriptures but were by the Fathers of the Primitive Church called Apostolical Rites or Apostolical Traditions But instead of prosecuting what is contained in this last instance I shall observe that it was a current position among the chief Protestant Writers of the Churches beyond the Seas that in points of external rite order and decency some things were appointed by the Apostles in the Churches of Christ which were not recorded in the holy Scriptures Kemnit Exam de Tradit 7 m. Genus Thus Kemnitius asserteth that it is manifest from the Apostles writings that they did ordain and deliver some Rites unto the Church verisimile est quosdam etiam alios externos ritus qui in scriptura annotati non sunt to Apostolis traditos esse And it seemeth true that there were other external Rites delivered by the Apostles which are not mentioned in the Scripture Beza upon those words of S. Paul The rest will I set in order when I come 1 Cor. 11.34 granteth that the Apostle did in that Church detemine other things not mentioned in that Epistle but pertinent ad ordinem Ecclesiasticum non ad dogmata they were not matters of Doctrine but of Ecclesiastical Order And upon the same words he saith that they appointed things referring to order as time place forms of Prayer and such like as times places and persons did require Zanch. Tract de Sacr. Script Qu. 8. Zanchy also citing the same Text by way of Objection in his Treatise of the holy Scripture answereth That concerning matters of order and decency we acknowledge many things to have been appointed in the Churches by the Apostles which are not written Concedimus multa fuisse instituta ab Apostolis in Ecclesiis quae non sunt scripta 8. That command of the Apostle 1 Cor. 14.40 Let all things be done decently and in order doth manifestly suppose a power and command its exercise in the Church of Corinth for the appointing what is requisite to those ends and is to this purpose urged not only in the Church of England but by those other modern Writers who are in high esteem with most Non-Conformists Infst l. 4. c. 10. Sect. 27. Calvin in his institutions from this Scripture asserteth a necessity of laws made by Ecclesiastical Constitutions because order and decency cannot otherwise be kept nisi additis observationibus tanquam vinculis quibusdam and in his Commentaries he thence asserteth In 1. Cor. 14.40 that God hath left external Rites unto our liberty that we might not account his worship to consist in them Zanchy Zanch. Compend Doct. Christianae Loc. 16. considering this Text enquireth what the Apostle
a laying a burden upon the Churches Act. 15.28 Wherefore when the whole matter of this Decree is in that verse called necessary things we must thereby understand that some things indifferent yea under the Gospel inconvenient in their own nature being judged of use for the avoiding scandal and promoting Peace and Vnity in the Church became necessary to be practised in the Church after that Decree and Injunction And though the end of designing the Unity and encrease of the Church did require that in some things the Gentile Christians should yield a complyance to the Jews yet in what particulars this compliance should consist was determined by the authority of this Apostolical Synod whereby the practice thereof became necessary 3. Obs 2. That Apostolical Decree concerning these matters indifferent was designed to lay an obligation upon the practice of all Gentile Christians in those Apostolical times There are indeed some very learned men who have reputed this Decree to be a local constitution confined to Syria Cilicia and the Territories of Antioch and Jerusalem And if it had extended no further it had been a sufficient instance of an injunction in things indifferent but if it was intended to oblige all the Gentiles it is thereupon to be esteemed a more full and large example Now that this Decree contained in the first Canonical and Apostolical Epistle of the New Testament was of general concernment to the Gentile Christians though its inscription referred 〈◊〉 those places above-mentioned may be concluded because S. James declared it in general to have respect to the believing Gentiles Act. 21.25 because S. Paul Silas and Timotheus delivered this Decree even unto the Cities of Lycaonia Phrygia and Galatia to be observed by them Act. 16.1 3 4 6. and because the Primitive Christians did in all places account themselves bound by this determination of the Apostles to abstain from bloud and things strangled as appeareth from the testimonies of Tertullian Tertul. Apol c. 9. Minut. in Oct. Orig. cont Cels l. 8 Eus Hist Eccl. l. 5. c. 1. Minutius Felix Origen the Epistle from France concerning their Martyrs recorded in Eusebius and the Canon of the Greek Code above-mentioned 4. Obs 3. It is acknowledged upon good grounds and granted by the Presbyterians that this Apostolical Sanction doth evidence a power in the Church of enjoining in lawful things what may be conducible to the good and welfare of the Church both because the successive practice of the Church did thence-forward exercise such a power and because though the Apostles might be inspired extraordinarily after they met together in this Synod yet they did not account a particular divine inspiration necessary to make an Ecclesiastical Constitution but in that great question whether and how far the Gentiles should undertake the Law of Moses they came together to consider of this matter Act. 15.5 6. and proceeded therein by way of disputation v. 7. Hence Gillespy in his assertion of the Government of the Church of Scotland Gillesp Par. 2. Ch. 4. Ch. 8. concludeth the authority of Synodical Assemblies and that they have a diatactick power to make Decrees The London Ministers in their Jus Divinum Regiminis Ecclesiastici Part. 2. c. 14. declare this Apostolical Synod to be a pattern and platform for others and thence allow a Synodical power of imposing things on the Church which they assert to be encluded in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 15.28 And the Assemblies Consession doth from hence assert a power in Synods to make Decrees and determinations Conf. c. 31. which ought to be received with reverence as from Gods Ordinance and to set down rules and directions for the better ordering the publick worship of God Yet it may be observed that some of that way have in this particular manifested great partiality as Mr. Rutherford Ruth Introd to Div. Right of Ch. Gov. Sect. 5. p. 81. Disp of Candale Libert qu. 5. when he disputes against our Church and against the lawfulness of external Rites he denyeth any power in the Church to prescribe Laws touching things indifferent Plea for Presbyt Ch. 14. p. 199. but in his Plea for Presbytery he asserteth their Synods to have power to make Ecclesiastical Canons and Decrees which tie and bind particular Congregations to observe and obey them 5. Wherefore if the Apostles did make injunctions concerning things indifferent and imposed them upon all the Churches of the Gentiles and accounted their authority of Ecclesiastical Government guided by prudential consideration to be sufficient without extraordinary inspiration to establish such a Sanction then must this power remain in the Church taking in the Princes supremacy where the Authority of Church Government abideth permanent 6. And if we consider the Church under the General Notion of a Society as it is ordinary in all Societies for the Rulers thereof to exercise a power of making Rules and Constitutions not contradictory to any superiour Government for preserving a due order in that Society so this doth especially take place in the Christian Church where there are special divine Laws which require care to be taken for order and decency and command Christians to obey them who have the rule over them And that those who will enjoy the Communion of any particular Church must submit to the Rules of order appointed therein is but the proper result of orderly Constitution and is of general practice insomuch that the French Reformed Churches as hath been observed by Mr. Durell Durelli Vindic. Eccl. Angl. c. 22. in Praf would not suffer Mr. Welch who came thither from Scotland to continue in administring the Sacrament without using the prescribed form of Prayer and admitting the standing gesture according to the order of that Church but he being enjoined Conformity by the Synod at S. Maixant 1609 left that Church and Realm rather than he would embrace it 7. But it is by some pleaded against the lawfulness of Constitutions Ecclesiastical that these are an infringing of Christian liberty But whereas Ecclesiastical Rites and Constitutions are in themselves lawful as hath been proved prudential determinations about such indifferent things can no more incroach upon Christian liberty than do the political Sanctions of Civil Laws and the Domestick commands of Parents and Masters And surely every mans apprehension must needs acknowledge it a gross mistake to imagine that when the Precepts of Christianity do earnestly enjoin the practice of self-denial meekness submission and obedience to superiours it should be the priviledge of Christian liberty to disoblige men from any or these things which would represent our most excellent Religion as contradicting it self But true Christian liberty conveyeth a priviledge of freedom from that which the Christian Doctrine abolisheth the Mosaical Covenant and Ceremonies of the Law from that which its Precepts prohibit and disclaim the life of sin and bondage to the Devil and being under any other as our Soveraign and supreme
Lord besides Jesus Christ and from that from which its promises tend to secure us the curse and wrath to come and thereby from Hell and Death But it was S. Peters Doctrine that we should obey every Ordinance of man for the Lords sake as free Conf. Ch. 20. Sect. 4. 1 Pet. 2.13 16. And it was truly expressed in the Assemblies Confession That they who upon pretence of Christian Liberty shall oppose any lawful power or the lawful exercise of it whether it be Civil or Ecclesiastical resist the Ordinance of God And as for those strange spirited men who account the practising things indifferent to be the worse because they are enjoined they are guided by such dangerous Principles of false imaginary Liberty as would teach Children and Servants that things otherwise lawful are sinfully performed when they are commanded by their Parents and Masters 8. Ruth Introd to Doctr of Scandal But Mr. Rutherford objecteth that the nature of things indifferent are not capable of being enjoined by a Law For saith he what wise man will say the Church may make a law that all men should cast stones into the water or as he in another place instanceth that a man should rub his beard Whether these and other such like words proceeded from gross mistake of the Question about things Indifferent or from wilful misrepresentation thereof to please the humours of scornful men I cannot affirm For things called Indifferent in this Question are not such as can tend to no good but are a mispending time when purposely undertaken as a designed business and enclude also such a levity and vanity as is inconsistent with gravity and seriousness and much more with Religious Devotion But the things here called matters indifferent are such where many things singly taken are in their general nature useful but because no one of them is particularly established by any Divine Law the appointing any one in particular is called the determination of a thing Indifferent because some other might have been lawfully appointed Thus the use of one special form of Prayer prescribed not condemning all others as unlawful is the use of an indifferent thing to an useful end And the ordering some proper Hymns or Psalms of praise for the glorifying God and decent gestures of reverence in Gods service and the appointing a fit translation of the Bible for publick use and a particular visible sign of Christian profession are things of good use but are called Indifferent because these particular things are not so established by Divine Precepts but that some other Prayers Hymns Gestures Translation or token of profession might have been without sin and breach of any particular divine commands chosen and appointed in the Church and the like may be said of other things So that such things as these which may manifestly have a profitable use where they are observed without misunderstanding and prejudice but are no special matters enjoined by any Divine Laws immediately given from God himself are the most proper and most accountable matter for Ecclesiastical Laws and Constitutions and are fit to be ordered by those who are invested with Power and Authority especially when the particular things so established may be peculiarly recommended upon good considerations of Antiquity or manifest usefulness 9. But some have further Questioned whether things concerning the Church and the order thereof may be established by secular Sanctions the transgression of which is attended with civil penalties This Authority hath been exercised by the most Religious Kings and Rulers of Israel in the Old Testament who were therefore commended in the Holy Scriptures and also by the Christian Emperours as appears by their Laws in the Codex and Novellae and by divers Kings of our own and Foreign Nations in former times it is acknowledged by the Articles of our Church Article 37. and by the Doctrine and practice of the ancient Church is established by our Laws and hath been defended by divers good Writers concerning the Kings Supremacy in Causes Ecclesiastical But some there are both at home and abroad joining herein with the Spirit of the Anabaptists who have undertaken to deny the lawfulness of any such proceedings under pretence of advancing Christianity thereby and of pleading for due liberty in matters of Religion but their grounds and reasons on which they build are not strong enough to bear the weight they lay upon them 10. For they who tell us that the use of such civil Laws and penalties tendeth to declare that the motives and arguments of the Gospel are weak and insufficient to recommend the Christian truth and preserve the order of the Church without the help of the secular power do seem not to consider that Treasons Murders Adulteries Thefts and Perjuries with other great crimes are vehemently prohibited by the Precepts of Christ and yet are upon good grounds punished by the power of the Sword which is also Gods Authority not because of any insufficiency of the arguments propounded by the Doctrine of Christ but because the corruptness of many mens Spirits is such that divers persons are prone to overlook the most weighty motives and arguments which are of an Heavenly and spiritual nature when they are more affected with sensible things of much less concernment 11. And as for them who say that all temporal laws and penalties about Church matters will never make men truly Religious but may make them Hypocrites and cause them to profess and practice what they do not heartily approve this is manifestly untrue for though I grant that these means have sometimes accidentally this ill effect upon some men yet even Laws ad Penalties rightly dispensed are a proper and effectual means in themselves to make men seriously and rightly Religious Aug. Ep. 48. This effect as S. Augustine upon his own knowledge declareth they obtained both in his own Church and divers other African Churches where many of the Donatists from thence took occasion seriously to consider and embrace the truth and rejoiced that by this means they were brought to the right knowledge thereof And thus all well-ordered Government in a Realm or Family the encouraging what is good and the discountenancing errours prophaneness and all disorders by great men or others may have this accidental ill consequence upon some men that it may occasion them hypocritically to pretend to be better than they are out of affection of applause and designs of advantage yet these things being duties as the Magistrates care to promote Religion is also they ought not to be neglected because they may possibly be abused 12. And whereas some urge that in the Apostolical times which were the best there were no secular sanctions or outward penalties used in matters of Religion they might also have observed that Kings and Emperours were then no countenancers favourers nor yet Professoes of Christianity which is not to be a pattern for succeeding times when it must be esteemed a blessing to the Church
this Apostolical Decree together with other Christian Precepts did bind the Gentile Christians to all the same observations And it might also have been said that the forbidding bloud seemed a Rite peculiarl typical of Christ to come it being forbidden to the Jews upon this account because God had then appointed it to be the means of making an atonement upon the Altar Lev. 17.10 11 12. But notwithstanding these things which are far from solid arguments and yet to an indifferent person may possibly seem as plausible as many exceptions used by some men in other Cases that Apostolical Sanction was both lawful and honourable yea though it concerned things indifferent and was established as many think by that Ecclesiastical authority which they committed to their Successors in the Church 15. Arg. 3. Because there are many Cases where somewhat is necessary in genere to be determined and yet every particular under that general is lyable to the like inconvenience of opposition Here I shall chuse to give a Foreign instance of that great unnecessary dispute about the use of leavened or unleavened bread at the Eucharist where the one sort is necessary to be determined before the administration or otherwise the Ordinance it self must be omitted This hath occasioned so great contest between the Greek Church who with the Ruthenick or Russian contend for Leavened bread and the Latin who would allow none other but unleavened bread Maxim Margunius in Dialogâ— adv Lat. Humbertus in Baron Tom. 11. in Appendice Rup Tuitien de Div. Offic. l. 1. c. 22. that they of the Greek Church have nick named the Latines Azymitas and give this difference as one account why they refused Communion with them and did at Constantinople denounce an Anathema upon the use of Unleavened bread The Latin Church did give many testimonies of its like fierceness for the use of Unleavened Bread only so far that Leo the Ninth undertook in this quarrel to excommunicale Michael the Patriarck of Constantinople The main grounds of this controversie waving some frivolous things mentioned in Gemma Animae Rupertus Tiâ—tiensis Durandux Casaub in Baron Exerc 16. and other Ritualists are these 1. The Greek Church in a peculiar notion as Casaubon relateth their opinion from Cedrenus and Xanthopulus think that Christ did eat the Passover and institute the Lords Supper the day before the Jews kept their Passover Durand Ration l. 4. c. 41. n. 10. and therefore they suppose he used leavened bread But though divers Christian Writers as Scaliger Casauhon Grotius Hospinian Kellet and others both ancient and modern referred to by them Hieroz P. 1. lib. 2. â— 50. have thought that Christ did not eat the Passover the same day with the Jews yet even that opinion is opposed by many others and the arguments for it are fully answered by Bocharius And however the strict prohibitions both of the Law Ex. 12.18 Num. 9.11 Maccoth c. 3. Sect. 2. Deut. 16.3 and of the Talmud against eating the Passover at any time with leavened bread are evidences sufficient that this sort of bread was not used by our Saviour 2. The Greek Church also urgeth that unleavened bread was one of the Ceremonial institutions of the Law of Moses Can. Ap. 70. Conc. Laod. c. 38. Con. Trul. c. 11. and several ancient Canons of the Greek Church have forbidden them to have so much Communion with the Jews as to eat of their unleavened bread as a Jewish Rite and Maximus Margunius a late Writer and Bishop of that Church out of a strange disgust supposeth that he smelleth the savour of many ancient Heresies in Vnleavened bread 16. So that here is a Case where some determination is necessary to the due order and the regular administration of Gods Ordinance where either leavened or unleavened Bread must be received both these have been hotly opposed the one side seeming to be favoured by the institution of Christ and the other by the abrogation of the law but neither of their arguments are conclusive against the lawfulness of the others practice In like manner to administer the Sacraments and other publick Offices with a form of Prayer may be opposed and scrupled by some and to perform this without a form may as reasonably be disliked by others And an Unform appointed gesture at the Sacrament and a decent fixed habit for Ministers may be suspected by some who are ready to take all occasions for suspition and the want of these things are deemed irreverent and disorderly and therefore unlawful by others Both the French and Dutch as well as other Protestant Churches have these things determined though both in the habit and gesture they differ from us and from each other and yet there may be objections and pretences of dislike raised against those particular habits and gestures as well as against ours as may in another place be shewed Wherefore either some things which may become or have been matters of dispute may lawfully be ordered by Ecclesiastical Authority or else there can be no security for the orderly exercise of Religion 17. To these arguments it may be added that the prudence of the Church would appear very contemptible to its adversaries if either its rules or practices about matters of order should be as mutable and various as the uncertain and different thoughts of suspicious or scrupulous persons 18. And the practice of all the Protestant Churches who defended their established Orders both against Anabaptists and other opposers thereof do manifest their general judgment in this particular And amongst other Churches when divers persons especially the Flacians raised vehement disputes and contentions both against the Doctrine and the Ecclesiastical Ordinations or as Reuterus expresseth it Quirin Reuterus in Praefat. praefix Vrsini Oper. de rebus quibusdam externis received in the Reformation of the Palatinate Frideric the third in his Confessession of Faith contained in his last Will and Testament and received among the Corpus or Syntagma Confessionum declareth how he had with good success withstood these oppositions and maketh it in that his last Testament his principal admonition to his Sons after him to beware of such persons Casimir in Praef. Conf in Corp Conf. in Vrsin Vol. 3. in fol. with other earnest expressions both of his and of his Son Casimire 19. And besides all this this position that nothing may be established or imposed about which any persons pretend scruple is destructive of it self or inconsistent with it self For as its natural result tendeth to promote an Vniversal toleration of all practices and opinions about which any persons may pretend Conscience which would enclude all manner of Sects and Heresies so the urging such a toleration where Governours either of Church or state judge as they have reason to do that it would be sinful in them to admit it and countenance it is not only to undertake to impose upon their Governours what is scrupled and opposed by