as did much hinder the progresse of his joy and raised a trouble in his soul Such is that which is matter of grief and sorrow to a soul as in the words of Abigal to David t 1 Sam. 25.31 This shall be no grief to thee i.e. according to the Hebrew and Septuagint no staggering or stumbling or scandal nor offence to my Lord. Such a scandal as this the Apostle condemneth in the use of meats If thy Brother be grived u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 14.15 or made sad thou walkest not charitably Such was the scandal mentioned by the Prophet given by those lies of the false Prophetesses x Ezek. 13.22 Which made the heart of the righteous sad which God would not have made sad 3. § 10 Scandal it is when it is an occasion of slander or reproach against which the Apostle adviseth y Rom. 14.16 Let not your good be evil spoken of Every thing is pure to the pure ye know your liberty but by the abuse and indiscreet ordering of this there oft comes a reproach upon our profession and upon the way of the Gospel as if that opened a doore to all licentiousness and did embolden us to any thing to break all Lawes of God because ye regard not that wherein those weak ones think they still are bound Take heed of this for this is a scandal or stumbling-block 1. To the weak or not well-instructed Christian to alienate his mind from the Christian Profession and so becomes the Ruine or z Rom. 14.15 1 Cor. 8.11 destruction of him for whom Christ died 2. To the Heathens and those without while it layes a block in their way and discourageth them from coming in to the Church who by such carriages judg the way of Christians to be no better than their own yea or such as becomes not a sober peaceable man or wherein a man may expect no joy or comfort more Thus are the Idols of the Papists a scandal to the Jew Thus are the divisions schismes unjust and treacherous dealings of Christians a scandal to the Turks and Pagans The rebellions and schismes of some Protestants a scandal to the Papists The sins of Professors a scandal to Religion when they bring a reproach upon the Gospel a Rom. 2.23 24. and cause ungodly men to speak evil of all zealous faithfull Christians and judge them all evil doers and men of no Conscience yea even Religion to be but a mask and a pretence Therefore doth the Apostle so earnestly presse an honest conversation b 1 Pet. 2.11 12. to avoid this scandal These things I judge fully comprize the whole nature of scandal nor can I conceive any thing to be a matter of scandal but as under one of these notions § 11 Now by the use of the Crosse as it is enjoyned us there is none of all these scandals given by us nor can it be justly taken from this our use as it will appear by a review of the particulars 1. It is not it cannot be by any just inference §. 12. The Crosse no scandal as occasion of sin an occasion of sin to any and so no scandal in the first notion which will be clear by these things 1. The thing it self is proved for the matter of it and in our practice lawfull and by our example should others use it if they do no more than we do and by the Laws are enjoyned to do they shall not sin they cannot sin in doing a lawfull thing if they do more or make more of the Crosse than is meet or the Church allows the sinne is theirs there is no occasion of such a thing given by the Church which hath publickly declared how farre she allows and commands this practice The onely Objection that I know §. 13. Object that can be laid against this is That by this means some are encouraged to do it who yet doubt whether it may lawfully be done And then as c Rom. 14.25 He that doubteth is damned if he eate so by parity of reason He that doubteth is damned if he use the Crosse because he doth it not of faith and whatsoever is not of faith is sinne But I answer the Case is not the same nor indeed alike Answ For § 14 1. In the matter of meats there was an expresse Law of God putting a difference making some meats unclean and not to be eaten by the Jewes These being now brought to Christ some of them did not know whether this Law were repealed or no yea did conceive still the obligation of it to lye upon them He that knew his liberty and that now d Acts 1◠13 14 15. nothing was unclean but all things e 1 Tim. 4.4 5. sanctified by God to them that received them with tanks giving that f 1 Cor. 8.8 meat commendeth not us to God whose Kningdome consists not in meats and drinks and such low carnal observance but in g Rom. 14.17 29. righteousnesse peace and joy in the holy Ghost those high and spiritual duties This man might eat any thing as in reference to himself h Kom 14.22 Happy is he that condemnes not himself in that which he alloweth so that he was no occasion of offence to his Brother who understood not this liberty For he that was not doubting but i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 putting a difference according to the Law juding that he ought still to make and observe that distinction of meates This man if he eateth he sinneth and is in danger of being condemned because in his practice he goeth against that Law to which he judgeth yet he is obliged The Law makes it unclean this Law he judgeth to stand still and therefore esteemeth the meat unclean if he yet eat he sinneth against conscience His sin is not because he doubteth whether he may eat or no but because he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make a difference of meats as the Law did and judgeth himself obliged not to eat and yet eateth But in the use of the Crosse with us there is no Law of God expresly forbidding it nor ever was there such a Law declaming it not to be used and therefore there cannot be any such scruple whether such a Law as never was but there was about meats should oblige us now It is one thing to make such a distinction as the Law certainly once did make and we do not know it repealed to judge it doth so still and therefore dare not eat another thing to be onely scrupulous or have some doubt whether ever there were such a Law or suspicious there may be something consequentially forbidden where we are not clearly and fully convinced And this is our case which therefore the Apostles argument reacheth not Again § 15 2. The eating or forbearing meats there was a spontaneous act of their own they were not by any constitution of Church or state required not to
their several Congregations Now those fears being over and there being no plea of any restraint from the Powers above us but a full liberty open to obey the Antient Laws which were and are still in force and these Laws laying a strict charge and injunction upon all Ministers They were convinced of an Obligation and a duty incumbent on them to conform to those Laws in returning to the use of the Liturgy and Form of Worship prescribed being Conscious that they could not be acquitted of sin before God if they despised those Laws where they saw no material evil in the works required This they judged to be both lawful and expedient for them not onely fit but their duty to do Sect. 3 But Hine illae Lachrymae While some conscientiously conform to the Laws in being in the use of the Liturgy and enjoyned Rites of the Church of England seeing nothing in either but what in their judgement they may lawfully do and therefore being commanded thinks they are bound in Conscience to do Others I verily believe both Learned and Conscientious peaceable men out of a tendernesse of Conscience afraid to sin against God in any thing especially in matters of publick worship wherein we are to draw so near to God seeing not that evidence and judging some things evil at least to be imposed in these things dare not yet comply in that use being not convinced of the lawfulnesse are affraid least they should sin in the doing of it in the mean time not condemning others for their practice but only taking and desiring a liberty for themselves for forbearance and between such as these no man doubteth but there may be an happy composure and accommodation at least and we may live in peace Sect. 4 But from this different practice how do abundance of others take occasion to make parties and foment divisions in the Church It is not unknown that there are multitudes of discontented minds of all perswasions and such as make Religion only a matter of Design and Policy being zealous only so far and in such things as are pleasing to a party and may make them eminent in a side which they have espoused It is a bitter affliction to my Soul to see some who have no way to commend their zeal for the Church than by reproaching and vilifying of others who are not in all things of their mind charging Schisme Heresie Faction and Rebellion not only upon those who are really guilty but upon all who in the least circumstance come not up fully to the established Rule though in other things they are as Peaceable Humble Faithful Loyal as any in the Church On the other side my Soul cannot but mourn in secret and mine eyes run over with tears to see how many for the particular miscarriages of some persons have thought it no sin to lay loads of reproaches upon the Church it self and its whole constitution So that now if any do as they are bound walk according to the Laws of the Church submit to the Rites use the Publick Forms Howsoever they are even their Adversaries being Judges otherwise Able and Learned Judicious and Pious Faithful and Painful in their Ministery Constant and Eminent in the Pulpit unblameable and exemplary in their lives yet what are the titles of honour that the foul mouths of discontented men cast upon them even for this single use of a Common Prayer and conforming in in their judgement an innocent Ceremony They are Baals Priests Idol-shepheards Dumb dogs Time-servers at the best Having but a Form of Godlinesse but denying the power thereof themselves Limbs of Antichrise and their very habits Garments of the Whore Now for such Spirits as these do discover themselves to be I know not how the Church should obtain nor why she should trouble her self to seek their peace These being near allyed to those Horsemen mentioned in the [a] Rev. 9.17 Apocalypse out of whose mouth proceeded nothing but Fire and Smoke and Brimstone The Church cannot well deal otherwise with them then the Apostle would have such [b] Tit. 1.10.11 unruly and vain Talkers and Deceivers in his time dealt with Whose mouths must be stopped who subvert whole houses teaching things which they ought not for filthy lucres sake Sect. 5 But for those men who are of a better temper as I am confident thousands there are who cannot be chargeable with nor will any Christian Charity be suspected guilty of these Crimes who are yet unsatisfied as to the lawfulnesse of Conformity and therefore yield it not themselves nor advise to it but petition it may not be imposed yet condemn not those that do yea were they convinced they should not fin in so doing they would conform themselves Here me thinks it should be no difficult matter to perswade a Compliance and to shew that it may be yielded without sin and such spirits should be willing to receive satisfaction and take no pleasure in disputing away their Peace Sect. 6 We are not here to dispute the Cause of the Liturgy as to every thing in it nor to inquire whether it may be mended but for the present grant it may and expedient that it should and we know it is under Consideration nor to debate whether it be lawful for the Church or her Governours to impose it upon all her members But she judging this the best way to preserve her Peace to keep out her Enemies and to keep her own Members in unity and order viz. to require of all a due Conformity to her Constitutions in the use of this prescribed Liturgy and the practice of such and such Rites All that we now have to do is to examine not Her reasons of imposing but whether and how far we may or ought to obey the imposition whether we may lawfully or ought to use the publick Forms and suffer our selves to be tyed up to them Sect. 7 And here though indeed the dispute of these things make a great norse in the world and the distance through the heats of men and designs of some is exceeding wide Yet let us well weigh the nature of the things in dispute we shall see there is nothing in them of such moment as will countervail the losse of our Peace there is nothing in them of so dire an aspect as to affright a considering Christian from comming near them nor when the heat of Contention is abated and the Animosities of sides laid down and men soberly consider not what this side requireth or the other denieth but what is fit for each in our places to do will the differences be so wide as now they appear but much more may be done in obedience to the Laws and pursuance of Peace then is yet by some thought good to be yielded Sect. 8 For many that yet dissent and forbear the use of the prescribed Liturgy I dare be their Compurgatour that they abhor the principles of Faction and Disobedience Yet Scandal given by
then 〈…〉 the 〈◊〉 let me desire them seriously to enquire whether by their non-use and forbearance of this they have not given too much occasion of offence and a various Scandal 1. Sect. 9 To the Church In bringing an evil report upon her Discipline and Constitutions upon her Worship Scandal ◠To the Church and Publick Offices When men who are either strangers to her Laws and Practice or are not well able to judge of the Reasons of them come to understand what she requireth of all Ministers and in all publick Assemblies that These are her Rites These the Publick Prayers and yet that such and such Faithful and Godly men use them not dare not use them for fear of sin What will they judge but surely such men will obey were the things lawful to be obeyed or surely this Church bindeth her Members to very hard conditions and layeth upon them very grievous burthens when such Learned and Conscientious men are not able to bear them To them without 2. Scandal 2 Sect. 10 To them without to keep them from entring Really it cannot well be imagined what a stumbling block before these is the Non-Conformity to the legally established practises as some one or more known or reputed godly Ministers We cannot imagin that strangers who otherwise might be willing to embrace the faith which we profess and to enter Communion with us should now so readily do it when they must needs be affrighted by our Divisions either concluding from our different practises that we are of different Religions and so know not which to chuse judging of us that we serve not one Christ when we cannot agree in one worship or concluding the Laws and conditions of our Communion to be much too hard and rigid for them to submit to when such eminent persons among our selves will not and plead they cannot conform to them 3. Scandal 3 Sect. 11 To many tender and religions hearts within to affright them from obeying To the weak and tender hearts within the Church Many that truly fear God and the desire of whose souls is to serve him in sincerity and to attend upon his Ordinances and Worship daily Yet when they see Ministers whom they highly reverence for their parts and piety and judge some of the most able and conscientious in the land to deny this form of Worship and rather lay down their Ministery then submit to these Rites and Liturgie they are under a sad temptation to think that surely some grievous corruption sticks to our worship some strange prophanation is in our use of these Ordinances and then to judge it unlawful to come to our Assemblies or hear that Minister who reads the Common-prayer or doth any thing else which they see by others accounted unlawful And thus they are in danger to lose their share in those precious blessings which they might receive from God by his Word and Sacraments where they might (c) Isa 66.11 suck and be satisfied and indeed find the breasts of true consolation and milk out and be delighted with the abundance of the Churches glory 4. Scandal 4 Sect. 12 To the prophane To the prophane and ungodly When such men as are noted eminent deny obedience to authority They will be apt to Despise Dominion and speak evill of Dignities if sober men refuse the practice of the sacred Rites Those will blaspheme them The Kneeling Holy and Humble Adorations and solemn singing shall be in the Prophane mouths Ducking and Cringing and Fidling and Fooling Yea if they who bear the name of holy learned men do disobey the Church in one thing Those will think they may do it in another if These may disobey her constitutions Those will think they may despise her Discipline Admonition and Censures and be as carelesse in the ordering of their lives as they see others in the matters of Order and worship And when the Church shall take account of these prophane persons for their neglect and carelesse contempt of the Ordinances of God and their constant absence from those sacred services and publick Religious duties though they care for neither and prefer their worldly profits or loose carnal pleasures before them yet from hence they have a word and plea put into their mouths The Worship is corrupt your service abominable good Christians cannot come to it Take away your Forms or mend your Liturgy and we will attend 5. Scandal 5 To Religion it self And the serious practice of Piety Sect. 13 To Religion and Piety When those who have a name of eminency for the strictest Christians and the holiest men shall yet walk in wayes that have an appearance of Schisme and Disobedience How ready are prophane men to impute those crimes to Piety it self And then no man shall sincerely set himself to promote the power of Godlinesse to rebuke open sins or enormities exhorting to and being himself a pattern of a strict and holy life but he shall be in their mouths a Precisian Factious Schismatick and what not when really Religion and Piety is the mother of no such brood but the personal miscarriages and indiscretions of some otherwise pious men have administred too much occasion of the Scandal Scandal 6 Sect. 14 To the Schismatick and Separatist 6. To the proper Schismatick and Separatist Justifying and confirming them in their separations When many of their principal arguments against our Church and Worship have been taken from the practice and writings of some non-conforming Brethren at home I confesse they have not been sufficient to prove their Conclusion That therefore they must separate from our Communion or therefore they may not communicate in our Church-assemblies which even the sober non-conformists have often clearly refuted yet it is too evident that the premises some of them at least have been taken from themselves such as concerning the nature of a particular visible Church its Constitution Officers extent of Power c. and Corruptions in Discipline Worship c. while the one pleads against Episcopacy and the power of Bishops over a Province or Diocess That there was no other particular Church in the Scripture-times of larger extent then one single Congregation no such thing as a Diocesan yea or a National Church no higher Officer than the particular Pastor of that Congregation no degree in the Evangelical Ministry no subordination of one Pastor to another c. Have not the other justified or laboured to justifie their separation by these very arguments end eavouring to prove that we have no true Churches yea and have not the Independents made the same plea against the Presbyterial way too in their Classical and Provincial Government When the one pleaded the Corruptions in the worship prescribed Innovations in the Rites established Have not the other made use of the same Plea making the same corruptions a ground for their forsaking of our Communion These things are too too evident 7. Scandal 7 Sect. 15 To the King
this Law it is this It enjoyneth all Ministers in the Church of England to usâ— this form of Confession Prayer Praises and Administration of Sacraments and the Rites therein prescribed in all the administrations of the publick worship of God Now there is no imaginable reason why any should refuse conformity to this Law but what may be referred to one of these two heads The unlawfulnesse or the inexpediency not of the constitution but of the practice And if I satisfie these two that it is neither unlawful nor inexpedient I am sure I shall do enough to justifie yea considering the Law upon us to prove the necessity of this practice to any rational man CHAP. III. The Liturgy examined and 1. That a prescribed form is not unlawful proved Sect. 1 THe first thing that we shall consider is the lawfulnesse of the use of this Liturgy for this is the main and this being cleared the matter of expediency considering the Law requiring it will soon be resolved Here then our enquiry is whether there be any thing in this form which is in it self evil or that may not be used without sin Sect. 2 Upon serious consideration with the best eyes and judgement which I have having also in view those many exceptions both formerly and of late made against it I must seriously professe that I can find nothing but what we may use and submit to without sin And really being convinced that we lawfully may do so as to any thing in the matter of it I must conclude we must do so in regard of the Law that enjoyns it In this case therefore for the satisfying of my self and others for we are not to obey as brutes but as rational Creatures who are to know what and to give a reason why they obey it is not proper for us to enquire whether it be well imposed but being imposed whether may we lawfully use it Not whether it were just or fit to make such a Law for of this we are not the Judges but the Law being made how far are we bound to obey it and this is our proper work 1. Sect. 3 The Question then so far as concerns our practice is not whether our Superiours may justly enjoyn this service and require this use of the Liturgy upon such severe penalties The Question truly stated as to our practice though I judge they may yet for me let every one abound in his own sense so as he publish nothing of it to disturb the peace of the Church or raise in men an evil opinion of their governours Negatively nor suffering their own hearts to despise or have a grudge against or ill thoughts of their Rulers or their Authority God having unquestionably bound all by his most righteous Law [a] Exed 22 28. Acts 23.5 not to revile the Gods or speak evil of the Judges and Rulers who are as Gods and this Law forbidding not only reproach and calumny by the tongue but the iniquity of the [b] Eccl. 10.20 thoughts also The same [c] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word is used both in Moses and Solomon and signifies not only open rayling or blaspheming but in the primary and first Notion any vilifying contemning or slighting we may not openly rail on them like those impure Sectaries who [d] Jude 8. despise Dominion and blaspheme Dignities nor privily detract from them nor in our thoughts contemn or slightly regard them for they are [e] Psal 82.6 Gods and to be reverenced as well as obeyed Their names and honours are sacred as well as their persons Sect. 4 2. The Question only is this we see what is enjoyned by a Law that bears the undoubted stamp and character of a Law of England whether and how far are we bound to obey it or thus whether might these prayers and rites Positively And the Affirmation proâ—ed have been lawfully used by us had they not been commanded and so now this use become a duty being commanded for I take this to be undoubtedly true that what is lawful in it self becomes a duty when enjoyned even according to the principles of those Brethren who have declared [f] Due account c. to His Majesty p. 4. That it is the desire of their souls to contribute their parts and interests to the utmost for the promoting of Holinesse Vnity and OBEDIENCE to Rulers in all LAWFVL things And I am fully satisfied in the former that it had been no sin to use them considered simply in themselves had they not been enjoyned and therefore must conclude it now a duty to use them and a sin not to use them being enjoyned during the standing of that Law which enjoyns them Sect. 5 The consequence is clear upon the former principles that if it lawfully may be done then in obedience to a law it must be done for I have purposely waved here the term of indifferent which hath occasioned so much dispute and men have not agreed upon the meaning of the word some would have that to be indifferent which is a middle between lawful and unlawful absurdly enough when these lawful and unlawful are such as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have no middle between them all things that can be done must be one or the other Others not so irrationally yet not very clearly account that indifferent which stands equally related to good and evil and neither one or t'other when it will be hard to find any one thing in matter of action which is not clothed with such circumstances as will denominate it either good or evil and the truth is I judge nothing to be indifferent to be done or forborn for of such things we speak which hath not some measure of goodnesse in it for I am sure no evil can be so it must be forborn it may not be done but there are many good things which either may be done or may be forborn at some times and places and this is properly indifferent and what may be done must be good so far as it may be done I take therefore an indifferent thing to be that which stands equally opposed or related to a necessary duty and to a sin such as we are not necessarily obliged to do nor sin if we do it not but for any thing in it self we may lawfully either do it or forbear it Now a Law coming and determining us either way though there be an indifferency in the nature of the thing yet there is no indifferency in our obedience to a Law And really if we acknowledge the thing required to be lawful we cannot deny but we may lawfully obey and if we obey not where we lawfully may neither God nor man will acquit us from the guilt of resisting an Ordinance of God as well as the Commands of Men. Sect. 6 The antecedent is only doubted whether this Liturgy or these Rites prescribed may without sin or lawfully be used I am clearly satisfied in the affirmative that
or composing Catechismes or collecting matters for Instruction Exhortation Rebuke or Comfort c. from the practice of the people of God we have also from the like practice in these cases Sect. 17 Object 2 As frivolous also is that Objection That these were not prescribed so as though it might be lawful to use them at our own choice and liberty yet not to be enjoyned them nor may we submit to an enjoyned Forme Sect. 18 Answ 1 1. For to omit that those Scripture Formes were also sometimes enjoyned some of them at least not to mention the Lords Prayer We read Hezekiah not only commanding their duty to sing praises but enjoynes them a Form also In the words of David and Asaph the Seer But Sect. 19 Answ 2 2. Formes being lawful the former maximes prove that the prescribing them by a just authority is so far from making them unlawful to be used that it makes the use of them a Duty And indeed let reason judge Is the Forme good sound grave doth the injunction make it bad or unsound may we pray blesse give thanks c. in such words at our own choice and may we not use the same words when we are commanded were they good before and are they evil now The commands of men do indeed take off the indifferency of an action so far as pro Hic Nunc to determine us where we were before at liberty but I could never hear that the command of that which is lawful should change the nature of it and make it sin so as what is lawful now for us to do shall be unlawful when enjoyned So that notwithstanding all this it stands undoubtedly true That to use a prescribed Forme is not unlawful and consequently this cannot make the use of our Liturgy unlawful that it is such a Form I need not inlarge in this particular which is not much gainsaid and even those who scruple this particular do yet acknowledge the usefulnesse and expediency of a Forme in the Publick Ministrations But by the way Sect. 20 1. Formes in the Iewish Church This I am sure of The Jewes are acknowledged to have had some Formes in their sacred offices for though we find not any whole Liturgy of theirs which was used in their Synagogues and publick assemblies yet that such they had is more then probable for I never yet met with any who had reason to question the truth of that which is by learned men observed of the Forme which they used at the Celebration of the Passeover our Saviour himself in his practice conforming thereunto This say the [o] Bez. in Matt. 26.20 ex Iosepho de bello Judaic l. 6. c. 3. Paul Burgens in Psalm 112. Ios Scalig. de emend Temp. l. 6. learned was the Forme they used from the time they entred into Canaan They were to eat the Lamb in private families where were to be no lesse then ten no more than twenty persons They washed their feet then lay down to eat the whole Lamb with unleavened bread then rose and washed again and lay down to the Table to the Post-coenium the After Supper where they had their unleavened bread and sallets of soure herbs in a dish Then the Master of the feast first dividing the bread blessed it in this forme [p] Benedictus es Domine Deus noster Rex universi in esu panis arymi Blessed art thou O Lord our God King of all the world in the eating of this unleavened bread The bread thus broken they kept one part and divided the other among all the persons there who did eat the Passcover in this form of words [q] Iste est panis aerumnae quem comederunt majores nostri in terra Aegypti quisquis esurit accedat et paschatiret et cui opus est nccedat et paschariret This is the bread of affliction which our Fathers did eat in the land of Egypt whosoever hungreth let him come and eat the Passeover and whosoever hath need let him come and eat the Passeover This done He took the cup and blessed it in this forme [r] Benedictus es Dmine qui fructum vitis creasti Blessed art thou O Lord who hast created the fruit of the vine and of this he drank and then it went round about the Table This cup was called the [s] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cup of blessing to which the [t] Psal 116.13 Psalmist alludes I will take the cup of [u] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salvation and call upon the name of the Lord and in reference whereunto the Apostle calleth the Poculum Eucharisticum in the Lords Supper [x] 1 Cor. 10.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Cup of Blessing At which time was sung that Solemn Hymne which they called the Great Hallelujah which was the 113 Psalm with the 5 following thus did the Jewes This forme manner and rites that Christ himself did use those passages of the Sacred History do discover viz. [y] Matth. 26 23 Judas dipping his hand in the dish and Christ [z] Joh. 13.26 giving him the sop the beloved Disciple [a] Joh. 13.23 lying in Jesus bosome Christ [b] Job 13.4 rising from the table to wash his Disciples feet then again [c] Joh. 13.12 lying down and [d] Mark 14.26 singing the Hymne these things were not usual at every ordinary eating It is therefore observed that Christ did not wholly institute any New Rite in the Church but what was before in the Jewish Church he took and applied to a new use end and signification They had Baptisme as in their several washings so in the solemn admission of a Proselite into the Church the Jewes did not therefore quarrel with Iohn for bringing in a new practice but onely asked his [e] Mark 1.4 with Joh. 1.25 Authority to baptize What was with them thus an initiation Christ in his Church made Sacramental The Eucharist was not simply new neither for they had at their solemn Feasts their Post-coenia and in those a Commemoration of the Blessings at those Feasts celebrated as at the Passeover the Deliverance from Egypt at their Pentecost the Delivery of the Law at the Feast of Tabernacles their Travels in the wildernesse c. the proper blessings remembred in those Feasts Christ taketh up this practice continueth this post-coenium and onely adds a new signification and the Commemoration of his Death and Passion who indeed is the proper [f] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 5.7 Paschal Lamb and the [g] Joh. 1.29 Lamb of God that taketh away the sin of the world Sect. 21 2. Formes in the Ancient Christian Church As the Jewes so the Christian Church had their Liturgies and publick Formes too Thus much we find acknowledged even by the learned Non-conformists that [h] Ball Trial of grounds of Separat answ to obj 8. c. 5. whatsoever may be thought of the two first ages yet for the
space of 1400 yeares the Churches have had their stinted Liturgies There we [i] ibid. c. 4. answ to object 8. find Cyprian Ambrose Chrysostome Augustine all acknowledged to allow some to have devised and composed such Formes There we read of [k] ibid. c. 7. Arg. 6. Petrus Diaconus and others sent from the East to Rome in their book to Fulgentius and other Bishops of Affrica rehearsing a Prayer of Basils Liturgy which they say almost the whole East frequented There we are told [l] ibid ex Clem. l. 8. Constit Apost cap. 16. the Sursum Corda lift up your he arts and the peoples answer We lift them up to the Lord were anciently in use if not even from the Apostles times And though divers passages speak those Liturgies under the name of Basil Chrysostom c. to be of a later date yet that divers things in them were of antient use in the Church and that such particular Actions Passages and Rites as the Deacons [m] ibid. c. 7. answ to obj 3. Oremus Attendamus Let us pray Let us attend c. and then the Reader beginning c. do argue that there was some publick Liturgy Formes and Rites in those early dayes And now having for the necessity of our obedience the command of the Church and State we live in for the warrant of our practice the Word of God and example of the Saints the Church in the Primitive times among whom we find the footsteps of several Liturgies with many of the same particulars as in ours of which more hereafter for which we might preduce a cloud of witnesses I can see no reason why it should be a sin in us more than in them to observe such a practice Sect. 22 Formes in the Reformed Churches Nor is a Forme strange to but approved and used in the Reformed Churches in these later dayes The Bohemian which I reckon the first the French Dutch Geneva these three Presbyterial have one It would be long to site particular testimonies this one Mr. Ball will be instar omnium who not onely (n) Ball ibid. c. 5. answ to obj 7. doth acknowledge it but makes it his plea as a thing notoriously known even to the Separatists They those Separatists know saith he [o] ibid. c. 6. answ to obj 5. that all the Reformed Churches since the light of the Gospel began to shine forth unto the world until this day do allow and maintain the use of a stinted form c. Further if any man [p] Ibid. cap 7. answ 10 cbj 8. saith he desire an instance of their doings let him compare the Prayer which [q] Zepper de polit eccles l. 2. c. 4. Beza constantly used before Calvin opuse P. ec Eccles formulae Bez in Cant. Hom. 1. and after Sermon with the Geneva book of Common Prayer so that here we find the practice even of Geneva it self Obj. If any object these were not exacted of all Ministers at all times nor imposed but every one left free to use them or any other the like Sect. 23 Answ 1. I might return what [q] Ball. Ibid. Mr. Ball doth suppose this true which yet will not be fully proved yet this proves they did both use and allow such a practice though they enacted it not but Sect. 24 2. If they imposed not yet they never threw out a composed Liturgy when they reformed themselves they did not cast away all forms but reformed them and made them better Onely these Churches that of Scotland first then this of England writing after their Copy if that may be called the act of the Church which indeed was not but the actings of some men in it and who had no legal call to do it and I am not alone but many other truly Religious Spirits are of the same mind I shall give instance of one in this case beyond exception it was that well known well approved much respected Mr. Jam's Cranford the elder He in discourse sometime with me in Tunbridge while he lay here upon the account of health to drink our waters did tell me his manner of laying down the use of our Common Prayer That he used it as long as any who were suffered to enjoy their livings and when he laid it by having first vindicated it from the exceptions laid against it he declared That he would not have laid it down had not he been forced by the fury of a faction and if ever it should please God to give the liberty to use it again he would take it up with much more readinesse and joy then he laid it down These were his expressions as near as I can remember in his own words I am sure not at all varying from the sense of what he then spake but this by the way to shew that this was not the act of the Church but however England and Scotland were the only ones that ever I read of any setled Church who threw out an established setled Liturgy and owned none For the other reformed Churches whether they imposed their forms or no it is certain they did both use and allow the use of them Sect. 25 4. Shall I add the judgement of particular men Take one or two infallibly far enough from warping towards the Romish Superstitions In the Church of Geneva we have these two Calvin and Beza the passages cited before prove their judgements to have allowed them and Calvin we find not only for the use but for the binding of the several Ministers to the use of them His words are [r] Quod ad formulam precum valde probo utilla câ—ta exstet a qua pastoribus dis edere in functione non liceat Calv. Ep. 87. As for a form of Prayers I do very much approve of it that it be one certain fixed stated form from which it may not be lawful for the pastors in in their function to depart for our own even non-conformists One shall give testimony for all [s] Ball Tryal of grounds of separat c 7. ansar to obj 8. The Ministers to whom the use of the Common Prayer hath been thought most burthensome have from time to time expressed their liking and approbation of a stinted Liturgy that they like well enough of that councel which forbad vulgar Psalmes in the service of God and those forms of service which are not [t] Conc. Lacâ—ic Can. 59. Conc. Carth. 3. Can. 23. Conc. Milen Can. 12. Conc. Affric Can. 70. antea probata in concilio vel cum prudentioribus collata least happily some things against faith either through ignorance or want of consideration should be composed That they Never sought a razing of the Communion book but a filing it after the pattern of that care which former examples bad set them wherein they thought many things retained that might have been spared They have Evermore condemned voluntary separation from the Congregations and Assemblies or Negligent Frequenting of the publick
answer 1. When it is confessed that the Church of Israel had such a Liturgy in Psalmes and Hymnes and some of these being proved of this nature now in dispute and these all acknowledged to be preserved to us as a choice part of Scripture I cannot see any shadow of reason why we may not use them as they did It is acknowledged we may use the same things words and formes and why not then in the same manner and if these why not others also of the same or like nature Sect. 21 2. Though nothing of the Mosaical Paedagogy or Oeconomy as such be obliging it followeth not that every thing therein is now unlawful It is true that those things which were then Figures of Christ to come and instituted as Types of our Redeemer to come in the Flesh were certainly of no use when Christ was really come to fulfil all the things by those types prefigured and now they yea all that was symbolical among them as observed with any opinion of necessity are not onely dead and rotten but only [k] Et mortua maâ—tisera deadly also and mortiferous and the charge upon us is [l] Gallat 5.1 2. stand fast in the Liberty wherewith Christ hath made you free upon as high an account as even the renouncing of Christ and of all benefit by him who in this case shall profit you nothing Yet for those things which did pertain only to Order and Decency in the external managing of divine worship without any typical or such symbolical signification I see not how they can be condemned as unlawful though it is possible sometimes and in some cases they may be inconvenient Sect. 22 3. But suppose every part of that Mosaical Paedagogy should be unlawful yet many things were then in use and practice which cannot properly be accounted a part of that Oeconomy or proper to that Paedagogy but upon principles of common right and reason taken up by them and practiced in common with others I never knew any deny but Magistrates might still if they see it convenient use the same Laws in Judicials as were given to the Jews and punish the same sins with the same penalties nor doth their being used under the Mosaical Oeconomy make it a sin for Christians now to use them Nor can I see any reason why we may not use those external orders of worship which were used in the time of but really were no part of that Oeconomy which was properly Mosaical Sect. 23 4. If we find not such a practice in the Christian Church in the Apostles daies this need not trouble us unlesse we can prove that nothing may be done do not in circumstantials of worship for which we have not the example of the Apostolical practice yea though we have the practice of the Church before and that not condemned any where either by Christ or his Apostles The Christian Church was then under too much persecution to have her publick Oratories and solemn Assemblies and solemn Order of the Sacred Publick Worship and no wonder then that we have no examples of her practice in such a case When then we have such evidences of the Churches practice in the Old Testament in things not at all symbolical or typical and this no where condemned or reproved in the Gospel which yet doth so sharply rebuke the abolished ceremonies though the times then did not admit such publick solemnities I see not but we may well conclude it agreeable to the Scripture pattern and not at all repugnant to the Evangelical Rule Sect. 24 5. Sure I am if we may believe Records the ancient Church did practice this very thing and consequently thought it no contrariety to the Rule of the Gospel if we then condemn this practice as such we shall condemn not only this Church of England for those years since the Reformation which yet is no very good argument either of our piety or charity but even the whole Christian Church both Greek and Latin in those ancient ages of forsaking the Evangelical Canon and admitting and practising a publick worship of God contrary thereunto Which how agreeable it is to that Evangelical Rule and the sentiments of Piety and Charity let the sober and considering Christian Judge For evidence of their practice besides those testimonies [m] See Sect. 9. of this Chapter before cited I shall now add these For the Lords Prayer which we find in their several Offices and St. Hierom telleth us that [n] Apostoli Dominico praecepto ad celebrationem eucharistiae adhibuere orationem Dominicam Hieron l. 3. contr Pelag. The Apostles by the precept of Christ added this to the celebration of the Eucharist and S. Austin informs us that [o] Quam totam petitionem ferc omnis ecclesia Dominica oratione concludit Aug. in ep 59. ad Paulin. q. 3. The whole Church almost concluded their Prayers with it In the Liturgy of St. Chrysostome we find the whole Chorus or Quire saying it And the Priest only with a loud voyce adding the Doxology For Thine is the Kingdome c. Again in the same Chrysostome we find Minister and People joyning together in the holy Ministration He saying The Lord be with you they answering him And with thy Spirit Thus are they [p] Chrysost in 2 Cor. Hom. 18 the Minister and People talking together or speaking one to another as he expresseth it Again for that in the Communion Lift up your hearts it was not only the admonition of the Deacon as the Minister may now at the beginning say let us pray or as they then did in the very same words [q] See Jewel Art 3. Divis 16 Oremus attendamus or oremus pariter omnes c. as calling upon the people for prayer and attention but in a particular office immediately before the Communion In the Greek Church the [r] Cyprian in Orat. Dom. Serm. 6. Priest said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we lift up your hearts the people answering we lift them up unto the Lord and this [s] Chrysost ex vari is locis in Mâ—tch Hom. 9. or â—s Aug. in Psal a 39. de dono persever l. 2. c. 13. in sacramentis fidelium And again de bonoviduitat c. 16. inter sacra misteria cor habâ—re sursum jubemur See Jewels Defence Part. 2. c. 14. divis 2. in conspectu Sacrificii as they then called that Sacrament not dreaming of such a Sacrifice as is now pretended in the Popish Masse Of the [t] Concil Valent. An 444 Can. 6 Holy Holy Holy of the [u] Concil Val. Can 5 Basil ep 63 Aug. ep 178 Sozom. l. 7. c. 9 Lord have mercy upon us Christ have mercy c. Of the Hallelujah or Praise ye the Lord. Of the Gloria Patri or Glory be to the Father c. a Doxology wont to be added at the end of every [x] Graecls usitatum terminare pâ—eces aliquâ Doxologiâ Hinc Psalmis addere
the Deacon read the Gospel appointed for the day This ended the Catechumens are dismissed and the Communicants proceed on Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us with our whole heart say and with our whole mind let us say Chorus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord have mercy upon us Deac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Lord Almighty the God of our Fathers we beseech thee hear us and have mercy upon us Chor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord have mercy upon us Deac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Have mercy upon us O God according to thy great mercy we beseech thee hear us and have mercie upon us Chor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord have mercy upon us Deac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We pray thee moreover going on to pray for their Kings and Emperors c. These things I have cited thus at large that it may appear that those several Practices and Interlocutions and Responsals as in the Liturgy in general so particularly at the Communion and the reading of the Epistles and Gospels as we use them in such Sections and Order is no new thing in the Church nor did the ancient Christians think this any way repugnant to the holy Canon Sect. 14 So that if we really consider the nature of the office the matter appointed the order of reading the practice of the Church here is nothing in this that should make us fear to observe this constitution nothing that will engage us in sin in the use of it And when the matter appointed is but the reading of such portions of Scripture me thinks it should not be a matter of contention among wise men how much is to be read or where or in what order whether out of the Apostles or Prophets or Acts whether called the Epistle or for the Epistle These are things almost infinitely below the Peace of the Church Thus I think I have gone over the most material exceptions against the Liturgy as relating to the Form Frame Manner of Composure and Order therein prescribed and have so far cleared it that it may appear there is nothing herein whose use is unlawful or contrary either to Scripture or the Gravity and Seriousnesse of a Religious service and the holy managing of our publick Devotions CHAP. VIII The Matter of the Liturgy examined and the exceptions against it 1. As Defective 2. As using corrupt Translations 3. As prescribing Apochryphal Books 4. As to the Form of Absolution considered and answered Sect. 1 HAving examined the Form we now are to consider the Matter of the Service and Prayers prescribed And if there be nothing in this evil to be done nothing required of us which is either against the Rule of Faith or Good Manners nothing contrary to Faith or Holynesse Then according to that known [a] Quod neque co â—ra fidem neque contra bonos more 's insungitur indifâ—â—ren â—eâ— est habendum et pro eorum inter quos vivitur societate servendum est Aug. ad Jan. Ep. 118 Rule there remains nothing in it but what may with a good Conscience be lawfully used and submitted to and this I hope to make appear in these ensuing Chapters And the truth is this is a matter of no great difficulty and therefore doth require no great skill or length of discourse to clear it for among all the exceptions there is not one that chargeth the matter as evil Let us take a view of the particulars and a transcient view in the most will serve the turn Sect. 2 Excep 1 Defectiveness 1. The first charge is Defectivenesse or want of due matter that should be [b] Accompt of pro. gen â—xc 17. Sect. 1 2 3 4 5. no preparatory addresse sins in Confession not expresse enough nor sufficiently enumerated prayers for the most part consisting of meer generals without mention of the particulars wherein the generals exist The Catechisme defective in many essential necessary Doctrines of our Religion c. But 1. Answered Sect. 3. It might be answered that many of these things are not wholly wanting but in some good measure there That despise not O Lord humble and contrite hearts in the Preface cannot with reason be recited as an exhortation but is really an addresse to God for acceptance Nor can these words That those things may please him which we do at this present be rationally said to be no words of prayer but a part of an exhortation to the people when they are expressly put up as a prayer in this petitionary form wherefore we beseech him to grant us true repentance that and the confession of sin is comprehensive of all the particulars required Psalms and Hymns there are of praise suited to Gospel worship and petitions both for general and special mercies Sect. 4 2. But supposing this defectiveness in the particulars proved granting there may be some reason to plead for a fuller expression and enumeration in a publike Liturgie yet all this signifies nothing to prove an unlawfulness of the use of that which is The absence of some good or perhaps necessary thing is not sufficient to prove it unlawful to use the present All that we are required is to use these forms the matter whereof being agreeable to the Word of God we may lawfully beyond dispute use them though there be not other particulars which we judge as good or necessary We are not required to give our judgments concerning other things but to conform to the use of these 2. Sect. 5. Except 2. Corrupt Translations Another exception is against the corrupt Translations used and appointed to be used These Translations are mentioned by the Divines in the Conference [c] Acc. of proceed Gen. Exc. 8.13 in the several Epistles and Gospels but by others in the old version of the Psalmes wherein some passages are said to be contrary to the Hebrew Text as particularly that in the Old [d] Psal 105.28 They were not obedient to the Hebrew and new Translation they rebelled not against his word and again in the Old [e] Psal 106.30 then stood up Phinehas and prayed to that in the New agreeable to the Hebrew and the truth of the [f] Num. 25.7 sacred Storie Then stood up Phinehas and executed judgment 1. Answ As to the Epistles and Gospels Sect. 6 this exception is now taken off not by a verbal answer but a reall deed that Old translation being rejected and the new brought into those parts of the Liturgy 2. Sect. 7 But in the Psalms whether because of the Musick used in Cathedrals being set to that Version or for what other reasons appearing to those Reverend persons to whom the business of the Liturgy was referred the Translation is not thought fit to be altered they must stand as they do but yet here is nothing that can amount to such an evill as for whose sake the Liturgie wherein this Version is retained should be deemed unlawful to be used For 1. Sect. 8 Possibly the
reason to prove that the authority of this Septuag is more authentick then the Hodierne Hebrew Copies this will sufficiently justifie the practice of our Church there where they follow that Translation though not agreeable to the Hebrew now extant And this as it abetteth the Cainan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (d) Luk. 3.36 in S. Luke making the computation of the time à mundo condito more then the present Hebrew reckons so it excellently clears that particular Translation of the 14th Psalm (e) Psal 14. v. 5 6 7. Whence inserted into the old Translation where three whole verses are inserted which are not in the Hebrew there though in other places they are viz. Their throâ—t is an open sepulchre with their tongues have they used deceit the poison of Asps is under their lips Their mouth is full of cursing and bitterness their feet are swift to shed blood Destruction and unhappiness are in their wayes and the way of peace have they not known there is no fear of God before their eyes which are all in the Greek and thence taken out and so written by S. Paul f Rom. 3.13 19. himself who must not be charged either in this or any other to follow a corrupt Version against the Holy Text Sed haec obiter Only here let me mind the Reader how many considerations might induce the minds of peaceable men to studie rather how to salve then impair the credit of the Church and not to contend about such things as these Sect. 13 6. To close this Chapter I shall add the judgment and acknowledgment of one whom we all know to be no friend to our Liturgie g Baxt. five Disputat Disp 5. cap. 2. Sect. 12. p. 402. When there are saith he divers Translations of the Scripture in the same language as in England here are the Old Version the New England Version Mr. Rous his first and second Mr. Whites Bishop Kings Sand 's Mr. Bartons c. God hath not told us which of all these we shall use but given general directions according to which our own reason or our Governours should make choice Now our Governors have made choice of this Version to be used in this place and have so prescribed it to us Which by this confession they may do and if they may do so we may yea we ought to obey and use it according to their prescriptions Thus have we considered this Old Translation of the Psalmes which now doth I hope clearly appear not to be so corrupt as by some is pretended and whatsoever it be there is nothing in it of such a nature as for the sake thereof to make the Liturgy unlawful to be used where this Translation is retained I proceed now to consider the other exceptions that follow 3. Another Exception is Except 3. Apocrypha Sect. 14. That this Liturgy prescribeth Apochryphal books and chapters to be read for Lessons which yet are as to Doctrines to be believed and duties to be praâ—ised of dubious and uncertain credit This hath been of old one constant exception and many particulars cited out of the chapters thence to be read which carry a repugnancy to the Authentick Canon At the least These being read as Lessons the peace appointed for reading the Scriptures this seems to give them the authority of Scripture which ought not to be done For answer 1. Answ This to me I confesse is the most material exception Sect. 15 as to this part the Matter of the Liturgy and I shall freely acknowledge 1. That in that little reading which I have in Ecclesiastical History and the practice of the Ancient Church I am not able to give an account when these books first began to be read In the highest records we find the Reading of the Prophets Gospels and Apostles yea I find the reading of the lives of Martyrs as high as the 3 d. Councel of Carthage and there is some ground to think that as they so these Apocrypha were then read for instruction as other Homilies and Exhortations and might by degrees come into the place of Lessons but in this I am not peremptory And I must also confesse 2. That I am not able shall be willing to acknowledge it my weaknesse to reconcile many passages in these books with the Doctrine of the Holy Scripture and the sacred History that as yet I find not any thing to convince me of the reality of the story of Judith nor how to reconcile her [h] Judeth 9.2 commendation of the [i] Gen. 34. Fact of Simeon with the [k] Gen. 49.5 Condemnation of it by the Holy Ghost nor know how to justifie her prayer to God [l] Iudeth 9.10 to prosper her in her lies nor can â— see how Baruch wrote his book in (m) Bar. 1.1 Babylon and yet in the (n) Ier. 43.6 Holy Story was with Jeremy at Jerusalem and went not from him nor do I well understand his (o) Bar. 1.8 10. offerings and Vessels when the Temple was before that time burnt nor know I how to bring the account of his (p) Bar. 6.3 seven generations to Jeremies (q) Ie. 29.10 70 years of captivity Not to mention in Tobit the Angels lie the unchaste Devil Asmodeus the 7 Angels presenting the prayers of the Saints the Magical businesses of the Fishes heart liver and gall to drive away Devils and restore sight to all which I know what answers have been offered which yet have not satisfied me And 3. therefore I confesse it my hearty wish that they may not and my hope that these things being under the eye of the Right Reverend Bishops and Clergy in the present Convocation at least these Chapters will not be prescribed for Lessons 2. Sect. 16 But though I judge thus for alas what am I the meanest of the thousands of Israel possibly they may see reasons to retain them still I am sure I am not to prescribe to them and they may see reason not to admit this alteration I am now onely to enquire whether we may submit in this Is the reading of these of such a nature as to involve us in sin if we do it or is the requiring of these such a crime as to make the use of the Liturgy unlawful for the sake of these I think not and that when commanded we may lawfully obey in this I judge for these reasons Sect. 17 1. Though I find not when they were first brought in yet I find them read very early in the Church In Eusebius (r) Euseb Hist l. 4. c. 13. we read that not onely the Apocrypha but Clements Epistles were read as by the Councel of Carthage (s) Conc. Carth. 3. Can. 47. the lives of Martyrs yea Eusebins (t) Euseb l. 6. c. 18. citing the Testimony of Origen to it who was yet earlier The Ancient Councels indeed ordered nothing to be read in the Church (u) Conc. Laod. Can. 15.16 59.
I can conceive to be liable to any exception and that no part of the matter of the Prayer but only a phrase or expression in the Preface viz. this Which dost make the minds of all faithful men to be of one will Now however if we should submit the phrase to the censure of some curious Criticks it might be thought better to express it otherwise yet here to contend is but a fruitless dispute about words and syllables when the thing is sound and the very thing which the Scripture requires in abundance of places as the duty of Christians and shews to be the affection of the faithful to be (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil 2.2 of one soul of the (g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet 3.8 same mind to come together (h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 1.14.2.1 46. 8.6.15.25 with one accord to (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 2.2 3.16.4.2 mind savour or affect the same things to be perfectly joyned together in the (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 1.10 same mind and in the same judgement that they may (l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 15.6 with one mind and one mouth glorifie God And this do all the faithful as to the main concernments of Christianity they forget that they are Christians when they forsake that one Rule (m) Eph. 4.4 5. one Faith one Hope one Gospel which all are to be guided by They are brought by the Grace of God as to agree in one truth so to follow this (n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 4.15 in love (o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 4.32 in answer to that promise Jer 32.39 Ezek. 11.19 with one Heart And this is all that is said here Which makest the minds of men to be of one will i.e. to be as the Scripture requires 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alike affected is indeed no more nor other than if it had been expressed in those Scripture-words Which makest all the faithful to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one soul or heart and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to mind savour affect and will the same thing viz. To love what God commandeth and desire what he doth promise as in the Prayer we Petition that they may So that though the words as they are expressed may not in our present English sound so well to a curious ear nor the Phrase be so exact to a Critical observer yet the thing is agreeable to the Holy Canon and therefore howsoever some may conceive a reason why the expression may be fit to be altered yet it cannot be unlawful to use it as it stands 6. The Collect for Trinity Sunday followeth viz. Sect. 13. Coll. for Trinity Sunday Almighty and Everlasting God which hast given to us thy servants grace by the confession of a true faith to acknowledge the glory of the eternal Trinity and in the power of the Divine Majesty to worship the Vnity We beseech thee that through the stedfastness of this faith we may evermore be defended from all adversity which livest and reignest c. There are two main things considerable in this short Collect Answ but in neither of them can I see any thing that should be matter of just exception Sect. 14 1. The one is in the Preface a Confession of the true faith in that principal Article of Tri-unus Deus The Trinity of Persons in the Vnity of the Godhead (p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg Naz. Three yet one Three really distinct in their modus subsistendi their manner of subsisting and operations ad intra yet really one in Essence not divided but all coessential coeternal and coequal in Power Divinity and Majesty As we are taught to confess clearly in the Athanasian Creed And is a truth evident in the Scriptures (q) 1 Joh. 5.7 There are Three that bear record in heaven and these Three are one This is unquestionable among all sound Orthodox and sober Christians Sect. 15 2. The other is a Petition through this faith to be defended And this also such as I cannot well imagine where it can be accounted faulty For 1. If by this faith we understand the Doctrine of faith the Fides quam credimus which we profess concerning the Trin-Vnity it is no more but this We pray that in this Profession we may be protected and defended by God from all things which may hinder our free and open Confession or may oppose our faith or interrupt our peace or disturb that quiet and joy of our souls which in and through faith we may and hope to have Sect. 16 2. If by faith we understand the Fides quâ credimus the Grace of faith by which we (r) Joh. 1.12 receive Christ as he is tendred to us in the Gospel i.e. as (s) Col. 2.6 Christ Jesus the Lord by which we believe receive and close with the whole revelation of Gods mind with affections suitable to the several revelations viz. His Threatnings and angry dispensations with fear trembling and reforming His Promises and Mercies with joy recumbency confidence and affiance His Commands and Precepts with reverence and obedience This is the Evangelical faith this is the faith whereby (t) Rom. 11.20 Heb. 10.38 39. we stand this is the faith (u) Eph. 6.16 whereby we are enabled to conquer all difficulties to go through all streights to scorn (x) 1 Joh. 5.4 5. the enticing allurements of honours pleasures and profits of the world and to despise and contemn the terrours whereby we are (y) 1 Pet. 1.6 7 8. supported in and carried through and delivered out of all tribulations are here enabled to go on with joy and are with courage strengthened to hold out to the end and at last (z) 1 Pet. 1.5 9. attain everlasting salvation This being by God appointed the work of a true faith is that which we pray for that we may have this lively and stedfast faith and through this be so upheld and defended here until we attain the end of our Faith The Salvation of our Souls Sect. 17 7. The Collect for the Sixth Sunday after Trinity is this God which hast prepared for them that love thee Coll. for the sixth Sunday after Irinity such good things as pass all mens understandings pour into our hearts such love towards thee that we loving thee in all things may obtain thy promises which exceed all things that we can desire through Jesus Christ c. This being in the Preface so agreeable to that of the Apostle Answ Sect. 18. (a) 1 Cor. 2.9 Eye hath not seen nor ear heard neither have entred into the heart of man to conceive the things which God hath prepared for them that love him and in the Petition begging of God that we may obtain what exceedeth all that we can desire so exactly answering that of the same Apostle glorifying God as
that a third of another when we are (e) 1 Cor. 12.13 Eph. 4.3 4 5 6. all baptized into one body and should be (f) Gal 3.28 all one in Christ Jesus as it is therefore our duty so it will be our wisdom as to remember the (g) Luke 17.1 Wo to him by whom these come so to be careful that none cast a stone (h) John 8.7 till he be certain that himself is clear that none pretend to take out a mote (i) Mat 7.3 4 5. from his Brothers eye until he have first cast out the beame in his own Sure I am while we give way to Recriminations and Reproaches of persons we shall never hope to see that peace and love which the Gospel so strictly chargeth if it be possible (k) Rom. 12.18 and as much as in us lieth upon all (l) Heb. 12.14 1 Pet. 3.11 the followers of our Lord Jesus who is the (m) Isa 9.6 Prince of Peace and whose Gospel is a (n) Rom. 10.19 Eph. 6.15 Gospel of Peace and Love And besides this general obligation of the Gospel all sober Christians have this particular also to engage them to Charity in their Censures of us who use this Book because what we do herein we do in conformity to and as obliged by a Law Our judgments being not convinced of sin or any material evil in the thing enjoyned God himself layeth an obligation upon the conscience to obey the Lawes that command it and it is then at least Our duty to use it 2. Sect. 4 I would from hence also intreat all pious Christians not to consider Persons but things which is but this That they would (o) Jam. 2.1 not have the faith of our Lord Jesus Christ the Lord of glory with respect of persous This is sad that some should be so much displeased both with the Liturgy as that they will not hear it and with those Ministers that use it that they will not hear them though they be their proper Pastors and able and faithful ones too under whose ministery the Providence of God hath placed them and they might warrantably expect a blessing far sooner than by stragling abroad and all the reason they can afford is because there are such and such men whom they esteem godly and possibly are so and learned men which will not or do at least scruple to use it But the (p) See the case of Examples largely and a solidly handled by that Reverend Judicious Dr. now Bishop Saunderson in his Lectures of Conscience Lect. 3. examples of men yea of those whom we account the best are not the rule for us to go by we are not so much to consider persons or enquire who do so or so but things and reasons what they do and why they should or should not do so (q) Ipse Bernardus non videt omnia The most learned men see not all things the best men have their errors the most learned and devout Fathers have their naevos blemishes which discover them to be but men Moses Abraham David Peter Paul the best of meer men have shewed something of humane infirmity which might be blamed and may not be imitated And if examples of men be once made our rule we are in danger as well to follow men in error as in the truth The Apohle himself would have us (r) 1 Cor. 11.1 follow him no farther than he follows Christ When therefore on the one side we see a standing Law requiring this way of publick worship and we our selves can see no sin in joyning in it we must know it is our duty and let us not say we cannot or we are unwilling to do it until we see such and such godly men use it or because they use it not For the use or disuse of this or that Form was never made by God to be a distinguishing Character of a godly or ungodly man though yet I confesse obedience to lawful authority in all lawful things is a very great part of such a Character And I fear should this appear to be a duty as undoubtedly it is when the denial of it shall come to be charged upon the soul as surely one day it will then That such and such learned or godly did deny this use or practise will be as poor and insignificant a plea in the court of heaven as it is we know in the courts of men Let us not then in a case of conscience consider what such or such men do but what God would have us to do And in this case of the Liturgy if we see no sin in the matter enjoyned as I am sure there is not and if it be a duty in the Minister to use it as indeed it is while the Lawes command it though others refuse ler all who are conscientious and peaceably minded submit unto it For 3. Sect. 5 The same arguments which do oblige Ministers do also engage all the people to joyn in this way of publick worship if it be a sin in the one it is so in the other if it be a duty of the Minister to use this Book in the publick offices it is a duty of the people to joyn with him also in the same ministrations I shall adde but this to confirm it Sect. 6 It is an unquestionable Duty that the people should join with the Minister in the parts of Publick Devotion and Worship The Minister being there not to act for himself alone but for and with them the spirit of the people must go with the spirit of the Minister in those solemn Services in Prayers Praises c. And they are to testifie their consent by saying Amen As appears both by the (s) Deut. 27.15 Psal 106.48 commands and order of God and the (t) Neh. 5.13.8.6 practice of Saints Yea we sometimes read how the Ministers Saints people all creatures join in praises and the Angels also come in to make up the Quire and join their Amen to the praises of the Saints as in that Vision to St. John (n) Rev. 5.15 7.10 12. twice in the Apocalypse Well then there must be Publick Services wherein both Minister and people all are concerned and all must join and if so then these things must undeniably follow viz. 1. Sect. 7 That these Publick Offices of the Church must be in a known Tongue which the people understand that they may all say Amen It is the Apostles (x) 1 Cor. 14.16 Argument It is not enough that Ministers pray for the people but they must praywith the people and they with the Ministers They must therefore not be Barbarians one to another That wherein all must join must be understood by all And this is one affection of our Liturgy It is not a Romish Missal in a strange language but an English Service in our own Tongue 2. Sect. 8 As they must be in a known Tongue so in easie and intelligible expressions
such as the people are acquainted with There may be expressions even in English which yet many of the people do as little understand as they do Greek or Hebrew Such strains of Rhetorick Metaphorical and figurative Speeches choice Phrases as may become the language of a Scholar which yet edifie not poor plain people because their understandings are not able to reach them And here also comes a necessity of a Form for this publick edification of all and the lawfulness yea expediency of the use of this Form for the same end It is not unknown how some learned pious men are not so well able in their own conceived wayes to stoop and condescend to the low and vulgar capacities whose souls yet are equally precious to Christ and should be to his Ministers And some others have and do affect too much strains of Eloquence flowers of Rhetorick yea some dark and obscure notions which may seem sublime and be admired because not understood And then the people do as little find the profit as they understand the meaning of them Yea the most knowing people in most especially Country Congregations are so unacquainted with those more polite expressions that because they comprehend them not readily they are forced to be studying the meaning of the words when they should be joyning of hearts in the matter expressed and so cannot so freely adde their seal and say A MEN. Now we are sufficiently secured against this fear in our Liturgy for it is in a language of our own framed in expressions suited to the meanest capacities and such as they are so acquainted with that their hearts may readily concur with all things as they are uttered by the Minister Let me but adde one thing more 3. Sect. 9 Minister and people being to join in the same services to the same God they are also to join with the same hearts There must be unity of faith and spirit among Christians Harmony Consent and Unanimity among those who are together Petitioners for the same things to One God They should send up One common Vote and should be agreed with One Heart and Voice to worship and pray before him And if God will lend a propitious ear to (y) Mat. 18.19 20. two or three agreeing together to ask any thing of him in the Name of Christ then the holy wrastling of a pious multitude will more prevail This is as the assault of an Army with an holy violence sending up Batteries against the gates of heaven Sect. 10 Now then these being the prayers of the Church those Publick prayers which all Ministers with us are bound to use and they being for matter sound for words plain easie and significant When our Brethren and Fellow-members of the same Body come together to send up these requests why should any withdraw themselves from this Communion why should we refuse to pray or worship with them only because they do it not in our Mode or way why should we think it a cold kind of formal reading of prayer rather than praying when the heart may be equally warmed and affected here as in any of our own conceptions Here are offices which all understand the same matters prayed for which all desire the same praises rendred which all acknowledge due the same mercies magnified which all have in some measure received Now how unworthy is this for an holy humble Christian such should we all be to say I would join in these duties if they were not put in this Form or sent up in these words or read thus out of a Book If ye own the duties as all Christians must do shall we divide and quarrel about words and phrase Would we not think it strange in a Family if a child or servant should refuse his Meals with his Brethren or Fellow-servants because every Dish is not dressed his own way The hungry soul falls to the meat before him if it be sound and wholsom and findeth no leisure to dispute about the dressing or garnishing of the Dishes Sect. 11 Or will ye be so irrational as to think that because the prayers are read therefore it is not praying or not praying from the heart or with or in the spirit as the Apostle adviseth without doubt these external circumstances alter not the nature of the Duty for neither reading nor repeating by Rote or uttering words without Book is alone properly praying but the lifting up of the heart with faith and fervour with humility and devotion to God And why the heart may not follow and go along with the Minister in Confession Petition Praises c. in a Form prescribed as well to the Minister as to the people as well as in a prayer uttered which though it be conceived by him is yet a Form to them that hear it I see not nor indeed can I see any reason why in our joining together in Acts of Publick Worship according to this Form we should be judged not to answer that of the Apostle of praying in or with the Spirit when it is most evident that we do walk according to that Rule in the other part of it Praying with the understanding also CHAP. XII The Objection That Our Liturgy is taken out of the Mass-Book is shewed to be False for the Main and in the whole Frivolous Sect. 1 I Shall take notice but of one thing more one popular Objection Popular I call it for I think it too too inconsiderable to be used by any that pretendeth to Reason or Learning Nor is it in any serious dispute that I know made use of but upon a design to raise an Odium in the hearts of people against this Book which yet indeed is a main Rub in the way of many well-meaning and pious-hearted but not the most intelligent Christians viz. It is taken up as a confessed Object Of the Mass-Book and nototious Truth and with confidence avouched as not to be denied That Our Common-Prayer-Book is wholly taken out of the Popish Mass-Book and that it is nothing else but that Mass-Book turned out of Latine into English at least so framed out of that that it may with a very little pains be turned into it again And therefore it must upon this account be unlawful to be used by us or any Church Reformed from the Church of Rome This is indeed a Charge cryed up with noise more than enough in the World Answered Sect. 2. The people take it and it is generally believed and those are most bold and peremptory who never saw a Mass-Book nor if they did could they understand it Whereas indeed taking this Assertion as it is commonly received and generally taken upon trust it is neither so nor so And as indeed it is there is no consequence or force at all in the Argument for 1. Sect. 3 Though we shall grant this readily that it was the Prudence of the Church to retain in her Publick Forms of Prayer and Service some of those things which
now will m Isai 58 5. afflict our souls and keep under our body and bring it into subjection that we may testifie the n Psal 35.13 reality of our sorrow the sincerity of our repentance that we indeed turn to God that we now may with more earnestnesse beg o Gen. 3.8 9 10. and with confidence hope to receive pardon Or 2. When p Jud. 20 26. 1 Sam. 7.6 Dan. 9.3 2 Chron. 20.3 Esth 4.1 16. Joel 1.3 with 2.12 13 14 15 1 King 21.29 2 King 22.19 20. Judgments are upon us or expected or feared to humble our souls and mourn and weep and pray that so we may avert the indignation of God Or 3. When some eminent service is to be performed to which is required an especial assistance when solemn Prayers and Supplications are to be sent up when q Act. 13.3 4. 14.23 Apostles or Preachers to be ordained to the work of the Gospel and sent out to Minister to the Gentiles In these and such cases it is needfull to Fast that we may be as more serious in our Repentance so more fervent in our Prayers more quick and lively in all those holy performances Full stomacks beget heavinesse and security and a filled body is more stupid and dull that the soal cannot so nimbly performe its operations For this end I suppose did r Luk. 2.37 Anna the Prophetesse in the Gospell joyne Fastings to her Prayers that by this meanes she might better fit her soule and compose her spirit for her devotions For this reason among others it is that we find so often Å¿ Mat. 17.21 1 Cor. 7.5 Fasting and Prayer joyned together § 8 2. That the Magistrates and Governors both in Church and State may appoint the set and solemne dayes of such Fasting and Religious exercises I think all sober pious men do as little doubt I need not cite the stated Fasts in the Jewish Church nor those of the Christians in the elder times our own constant practice shewes that we have ever esteemed it lawfull and have obeyed How frequent is it for our Kings and Parliaments upon solemn occasions to appoint dayes of Fasting and Prayer to seeke God whether to remove his Judgments or to blesse some great worke in hand and who ever in his right wits questioned this And this not only upon particular emergent occasions but at constant times stated and fixed for those who may command a Fast at one time may also another and upon the continuance of the occasions continue also the solemnity of the Fast as with us we were for some years enjoyned by Royall Authority and did observe a monethly Fast and if monethly the same by like Authority may be done quarterly or yearly for ever these constant occasions for ever continuing whilest we are in this state of corruption and the Church continues Militant These things are in generall acknowledged in Thesi But § 9 3. When we come to the Hypothesis and a particular case we find a difference in the judgements of men The Lent or Quadrages Fast The main exception is to the Lent or Quadragessimall Fast and it is therefore made one of the desires of the Divines in the conference That there may be nothing in the Liturgy to countenance the Lent as a Religious Fast c. § 10 Now as to the observation of Lent I shall propound but these things 1. That it is a civill constitution is evident Stated and vindicated 1. As a civil Constitution and that it is a thing within the spheare and under the power of the Magisrate and that the Act of 5. Eliz. forbidding the eating of Flesh for a time upon a politick consideration for the breed of cattell the health of mens bodies the encouragement of Fishing and Navigation c. is an wholsome and good Law may not be questioned and that so far we are bound toobey none that I know denieth let us do so much let us obey the Law in this abstinence and for the ground of it though every man do abound in his own sence this matters not our peace will be sufficiently secured If we may obey the Constitution so far as the Law requireth us I know no reason that any sober peaceable man can have to start a new question and find out a scruple to be a plea for disobedience upon a dispute of Religion in that observance 2. § 11 Yet consider it also as the matter of a Religious observation Is this of such a nature 2. As a Religious abâ—â—â—ation how far to be owned so criminall and so unlawfull that it may by no meanes be admitted Consider it well we shall finde no such matter For 1. Can it be criminal Yea is it not laudable for the Church in her Constitutions for us in our practise from temporall and civill occurrents to excit and promote Religious duties Doth not Christ himself take occasion t Jon. 4.7 15. from the water of Jacobs-well to instruct the Samaritan woman and to shew her where is the living water and how she may attain it And from u Joh. 6 per to the Miracles of the loaves take occasion to preach himself the bread from Heaven that feedeth to life eternall and how can it be a sin either in the Governors of our Church upon occasion of a politick Law made for some kind of abstinence to prescribe or in us to obey such a prescription the practice of a religious mortification and by an holy use of this abstinence to prepare our souls for a solemne communicating at the Feast approaching yea why it should not be commendable I confesse my eyes are too dull to discover 2. § 12 Neither doth this clash at all with the Statute which condemneth those who preach or write that any eating of Fish or forbearing of Flesh mentioned there is of any necessity for the saving of the soul of man or is the service of God otherwise than other Politick Laws are or may be c. For Who doth so who saith so The Statute is expresse against the Popish Doctrines and practices and alloweth not the opinion of any worth or holinesse in the opus operatum as the Romanists speak nor putteth any difference upon the account of Religion in Meates or Drinkes or Times perfectly agreeably to the x 1 Cor. 6.12 13. 1 Tim. 4.3 4 5. Heb. 13.9 Col 2.16 20.21 Apostolicall Canon But when by occasion of this politick Law the Church calls upon us to improve it to an holy end and from a civill observance to performe an holy duty where is the sin where is the contrariety who ever taught that there was matter of Religion in eating Fish or Flesh but that we may by sober abstinence learne to practise an holy mortification who ever doubted 3. § 13 If we say it be unlawfull to be observed we must condemne the constant practice of the Christian Church not of latter and corrupter but
of particular and distinctive Habits or Ornaments used for the solemnity of other publick Actions none ever questioned the Royal Robes of the King on the Throne The Robes of Nobles in Parliament of Judges on their Tribunals of Professors in the Chaire in the Schooles Why should we quarrel at the Robes of Bishops in their Consistories or of Ministers in the solemnity of Religious Worship But in this we have enough acknowledged by our Brethren in their account of the Conference Those say m Account of proceed Reply to Answ §. 13. they that scruple the Surplice do it not as it is an habit determined of as decent but as they think it made an holy Vestment and so a part of external worship as Aarons Vestments were Well then it is allowed as determined of as decent Our Church determines no more requires no more Why shall we Dispute against it as an holy Vestment as Aarons was which was never so Imposed when by such a Dispute we must either violate the Laws of Charity by affixing an imputation upon our Church as if she did teach us to Judaize which she doth not or break the Peace of the Church by setting up a man of straw of our own framing and fighting against that which none maintains that we may find our selves matter of Dispute and contention And how this agrees with the Rules of Piety and sentiments of the Gospel let the world judge But if not required as an holy Vestment §. 14. Object yet it is as a Symbolical Sign to signifie purity and beauty to which nothing more suitable than white Linnen wherein the n Rev. 15.6 Angels have appeared as the Bishops o Account of proceed Ans to §. 13. say in their Answer They say so indeed but what then let it be considered 1. Whatsoever those Reverend Fathers §. 15. Sol. or any else may rationally conceive as the Reason of the Law or may in Dispute use as a Medium to prove the decency or conveniency of such an Habit yet this proves not that it is Imposed on us under such a notion or for such an end or signification nor indeed doth the Law prescribe it as such but at most as decent yea it only requires the use or wearing of it Which if we may do as it is confessed we may as accounted decent I see not how we can be acquitted of Sedition and Disobedience in contending and raising Disputes against it in such a notion as the Law mentions not § 16 2. But suppose it used and ordered to be used as a symbolical or teaching Sign to resemble purity and beauty may we not wear it Let even Mr Baxter be judge who telleth us p Baxt. five Disput disp 5. c. 2. §. 40. 1. If the Magistrate do Impose the Surplice who is a lawfull Governour as a decent Habit for a Minister in Gods service though he there passeth a hard censure upon the Magistrate for so doing for which let himself be accountable yet he acknowledgeth that he medleth with nothing but what is within the reach of his own power then he lawfully may do it Some decent Habit saith he is necessary either the Magistrate or Minister himself or associated Pastors must determine what by the same reason may the Bishop or a Synod legally Convened and acting by the Authority of the King If the Magistrate or Synod saith he again tye all to one habit suppose it indecent yet this is but an imprudent use of Power it is a thing within their reach they do not an alian work but their own work amisse and therefore the thing it self being lawfull I would obey and use that Garment 2. Yea though secondarily the whitenesse be to signifie purity and so it be made a teaching sign yet would I obey for secondarily we may lawfully and piously make teaching-signes of our food and raiment and every thing we see I know not what need be added more to justifie this use we have here enough acknowledged to engage a full compliance with and a peaceable submission to Authority in this case For what is added of the unlawfull use of it if the Magistrate make the Primary-reason thereof to be an Instituted Sacramental sign to work grace on the soul or to engage us to God is nothing at all to the purpose but to seek knots in a Bullrush or to raise Disputes and trouble the waters that are quiet when we know the Surplice is not Imposed on us nor pretended to be so on any such account or to any such end § 17 3. For the lawfullnesse and expediency of the wearing a Surplice I shall onely adde this one Argument which that truly Pious and eminently learned Mr Gataker sometimes used to one who came to him for resolution in this very case which I had from his own mouth it is this To wear the Surplice if it be unlawfull it is so either as a thing sinfull in it self and so sinfully evil or only as inconvenient or inexpedient But it is neither evil in it self nor inconvenient or inexpedient Therefore Vpon no account unlawfull And if neither sinnefull nor inconvenient what should hinder any from obeying the Law that enjoyns it 1. It was granted and it must be confessed that it cannot be said to be sinnefull or evil in it self for all Garments are equally lawfull 2. If the doubt be about the inconvenience or inexpediency of it the best way is to compare things and cases and so judge And thus did that Learned man resolve it We are called to the Ministry and enjoyned to Preach the Gospel q 1 Cor. 9.16 Woe unto us if we do it not viz. where we may have liberty to do it Now the Laws enjoyn us in our sacred Ministrations to wear this Habit if we Conforme and wear it we have leave and liberty in our places to exercise our Ministery if not it is denied Now let any sober and rational man judge which of these two is more convenient or expedient To wear a Surplice which is not evil and then to exercise our Ministry which is our necessary duty or to lay aside our Ministry and deprive the Church of the benefit of those parts and abilities which God hath given us and we are necessarily bound to employ for their edification rather than comply in the circumstance of an Habit which beyond all dispute may be worn without sin So that in the matter of the Surplice there is no such matter of scruple to a serious man as to interrupt our peace 2. And as little ground of scruple or contention is there in the gesture of Kneeling at the Communion §. 18. Kneeling at the Communion if men would seriously consider the nature of the Action and what is required For there are that I know but these three things considerable objected against it 1. Excepted against It was not used by Christ and his Apostles at the first Institution 2.
therefore need not this admonition The one argument is as weak and to little purpose as the other See we not daily how Atheisme aboundeth The time was when Gentiles became Christians and now Christians turn Gentiles yea many and more profane scoffers and deriders of the Crosse of Christ and that exceeding glory in that honourable service than ever was Julian that gross Apostata So he But 4. § 9 Had we no other reason but this ancient Practice for this use of the Crosse this were not inconsiderable viz. that we might testifie our full Communion with the antient Church By using this Rite confessed in it self lawfull we professe that we are Christians as they were believing in the same Christ professing the same Faith walking in the same way and not ashamed of the Crosse wherein they gloried Upon these accounts the avowed practice of the antient Christians and this not contrary to the sacred Rule may well be an argument to a sober minded man of not the least weight to sway him to a compliance in this thing § 10 2. The ends for which our Church hath established this are not Superstitious but holy just and Good For § 11 1. Our Church as it doth confesse in her Canons y Can. 30. That the Sign of the Crosse was greatly abused in the Church of Rome especially after that corruption of Popery had once possessed it So she declareth That the use of this Sign in Baptisme was ever accompanied here with sufficient Cautions and Exceptions against all Popish Superstition and Error as in like cases are either fit or convenient § 12 2. Having denied and provided against the abuse she retaineth the use of the Crosse onely upon those true Rules of Doctrine concerning things indifferent which are consonant to the Word of God and judgement of the antientest Fathers professing it a Rite perfectly indifferent in it self onely made necessary as to our present practice during the standing of a positive Law which we are to obey and requiring this practice chiefly and only on these two grounds § 13 1. To shew our Communion with the Christian Church in the former ages and dayes of old For so are her words 1. It is observed that though the Jews and Ethnicks derided both the Apostles and the rest of the Christians for Preaching and believing on him who was crucified upon the Crosse yet they all were so far from being discouraged from their profession by the ignominy of the Crosse that they gloried rejoyced and triumphed in it Yea the holy Ghost by the mouthes of the Apostles did honour the name of the Crosse being hatefull among the Jewes so farre that under it he comprehendeth not only Christ Crucified but the force and merits of his Death and Passion with all the comforts fruits and promises which we expect thereby 2. The honour and dignity of the name of the Crosse begat a reverent estimation even in the Apostles times this we see was the judgment of our Church of the Sign of the Crosse which the Christians shortly after used in their actions thereby making an outward shew and profession that they were not ashamed to acknowledge him for their Lord and Saviour who died for them upon the Crosse And this Sign they did use among themselves with a kind of Glory when they met with any Jews and Signed therewith their Children when they were Christned This Sign being used in the Primitive Church both by the Greeks and Latines with one consent and great applause When if any had opposed themselves against it they would have been censured as enemies of the name of the Crosse and consequently of Christs merits the Sign whereof they could no better endure All this doth our Church declare why but to shew her consent to the Doctrine and perfect Communion with the Christian Church in those first and purest ages yea and not to forsake the Churches of later dayes in any thing wherein we might lawfully hold Communion For so she declares in the same Canon So farre was it from the purpose of the Church of England to forsake or reject the Churches of Italy France Spain Germany or any such like Churches in all things which they held and practised that as the Apology of the Church of England confesseth it doth with reverence retain those Ceremonies which do neither endamage the Church of God nor offend the minds of sober men and onely departed from them in those particular points wherein they were fallen from themselves in their antient integrity and from the Apostolical Churches which were their first founder And this I am so far from accounting a crime that I judg it a duty and I think have proved it so § 14 2. Another end is by this to make a solemn profession as well signal as verbal of our faith in a crucified Christ to signifie what we believe and to teach us that we have no reason to be ashamed of the Crosse of Christ which is our glory and our joy So are the words used at the application of it In token that hereafter he shall not be ashamed to confesse the Faith of Christ crucified As the Christians of old by this made open profession even to the astonishment of the Jews that they were not ashamed to acknowledge Him Lord and Saviour who died on the Crosse as it is in the Canon And the lawfulnesse and expediency of such a professing Sign Mr Baxter himself hath acknowledged as we have seen 3. Let me adde Though we place no efficiency or efficacy in the Sign of the Crosse as indeed we do not neither doth our Church allow but condemn it yet upon the account of the end for which it was applyed the remembrance of such a thing applied to us in our Batipsme may be and is an argument to keep the soul constant to Christ and consequently a bar against Apostacy It was so of old The Fathers z See Cyprian in the place before cited used it as an argument to that purpose and being recovered to the right use may be so still Baptisme it is true is Sacramentum Militiae The Souldiers Oath there we have engaged our selves there have we taken our Prest-money to serve under our a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 12.2 Captain General Jesus Christ against the World the Flesh and the Devil This is strong and effectual to engage our constant obedience to Christ and to challenge any one that shall afterwards revolt to the service of sin and Satan But we are too apt to be drawn aside but then as when a Souldier comes into the field and seeth his Colours he now remembreth himself whose he is and whom he ought to serve and against whom he ought to fight and these after-circumstances though they are nothing in themselves to bind him for he is bound by Oath already yet are an outward inducement they put him in mind of his duty and are a means to preserve his Loyalty So Baptisme is
to man so man engageth to God there is a solemne engagement from man to performe the duties of the Covenant of which that Sacrament is a Seal As he that was Circumcised was even by that o Gal. 5.3 Act. 15.1 15. obliged to do the whole Law of Moses so he who is now Baptised stands as a Debtor to the Gospell by vertue of his Baptisme engaged to performe according to his p 1 Pet. 3.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stipulation there the whole new Law of Christ He that receiveth the Lords Supper may be said to set to his Seale to the Covenant as renewing this Stipulation which he made with God in his Baptisme The Sacraments being a visible Gospell and sealing that Covenant which stands upon these termes q Mar. 16.16 If ye believe ye shall be saved if ye believe not ye shall be damned The Scripture under the word Believing comprehending the whole duty of the Gospell i e. a closing with the whole Revelation of God with affections suitable thereunto He that receives such a Sacrament in that act testifieth that he expecteth salvation upon no other termes and so doth engage himself to Repent Believe and obey the Gospell and to persovere in so doing as he hopes to find the mercy promise and expected Now tell me seriously can ye find any such Stipulation in the use of the Crosse in our Churches practice Can the Church with any shadow of reason or Charity be charged to intend such a stipulation or engagment by it When she hath expressely declared this done already by Baptisme which is perfect before the signe is made Is there any word or expression which declares this used for a Covenanting engageing Signe as is pretended Examine the words they run thus We receive this child i. e. by Baptisme as the Canon hath declared into the Congregation of Christs flock and being already received we now do Signe it with the Signe of the Crosse in token that hereafter he shall not be ashamed to confesse the Faith of Christ crucified and manfully to fight under his banner against the world the flesh and the Devill and continue Christs Faithfull Souldier and servant to his lives end What is all this but the Crosse expressely used as a Signe or token to shew into what Church we are Baptised viz. a Church of Christians under whose banner we are by this Baptisme listed viz. the Banner of Christ crucified and so an intimation of our duty as his Souldiers to be Faithfull to him and Loyall to the last If this be not the genuine Grammaticall sence of the words I know not what is and to find in these any thing of a listing or Covenanting Signe in the use of the Crosse must be such a forcing of the words as r Prov. 30.33 the wringing of the nose till it bring forth blood So then here is no part of a Sacrament no efficient cause of Grace the Booke saith not nor do we say we Signe with the Crosse to work this effect to make the person so Signed not to be ashamed c. but the words hold out only a memoriall a token or remembrance and the Crossed is used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Church openly professing before God Angels men and Devils that they are not ashamed of Christ crucified but are themselves Baptized and do Baptize their children into this name and Faith and acknowledging it their duty to continue his faithfull Souldiers to their lives end Other meaning than this the words have not other sence than this our Church allowes not and then to dispute against the use of the Crosse in other notions and upon other grounds to prove it unlawfull here is illogicall and irrationall § 29 These things now duely weighed will also shew us how to give a satisfactory answer to those Objections made against Teaching signes and significant Ceremonies For 1. § 30 For such Ceremonies as were significant of Christ to come and Typicall they are vanished and we acknowledge them to be now mortua mortifera both dead and deadly to use them is i Gal. 5.2 4. to deny Christ 2. § 31 Such Rites as are Sacramentall and are instituted by a positive Law to signifie a Covenant between God and man or to be Covenanting engaging signes these must have a Divine institution Man can no more make a new Sacrament than a new Gospell and it is as unlawfull to institute a new Sacrament not Ordained by God as it is to establish a new Article of Faith not revealed by God Yet 3. § 32 I well understand not what use there should be of any Rite or Ceremonie if it be altogether insignificant Naturall or Artificiall helps in the worship of God the Divines in the conference allow but how dark and insignificant things should be such helps I understand not God hath made a profession of our minds necessary therefore necessary also in genere to do this by some Convenient signe but he hath not in specie tied us to any particular but Humane prudence must determine that and such a Signe is equally lawfull whether it be by Words or Actions In such things men may command and we may obey every addition of a new circumstance makes not a new Worship or a new Sacrament nor doth the significancy of such a thing make it unlawfull t Nihil addi licere quo Sacramenta ut mutila suppleantur addi vero licere quibus Hutton Ans to Reas p. 141. ex Defens li. de Officio pii viri Nothing saith a Learned Author may be added to supply the Sacraments as if the Sacraments were lame or imperfect without this addition but yet those things may lawfully be added whereby as by circumstances and such is the Crosse men may be stirred up and moved to attend to and consider the dignity of those Sacraments Such helpes as these those who are weake and dull or infirme do need and they that want them not yet may lawfully use them for Peace and Vnion even in the judgement of Calvin himself who calls them outward Rudiments u Externa infirmitatis rudimenta quibus etsi non indigemusomues omne tamen utimur quia alii aliis ad fovend am Charitatem◠sumus obnoxii Calv. Inst l. 4. c. 10. §. 31. and so helps of mens infirmities which though we all need not yet we all use them because we are bound to serve one another in love Such things as these he acknowledgeth the Churches power to retain x Prout Ecclesiae utilitas requiret tam usitatas mutare abrogare quam novas instituere convenit Calv. ibid. §. 30. to change or institute new ones as the profit of the Church shall require And he declares that these things being thus instituted it is the y Christiani populi officium est quae sie instituta Piâ facili ad obsequendum propensione servare non contemptim habere non supinâ negligentiâ
particulars were determined had not all the liberty of Rites in things pertaining to the worship of God so taken away that it was not lawfull for them by their owne authority to observe and to institute those things which it is manifest were never commanded either by God himself or by Moses his servant Of many take these few instances 1. The solemn Feast of the Passeover by the Law expressely determined to l Exo. 12.18.19 seven daies yet by a Law of Hezekiah m 2 Chr. 30.23 and consent of the people continued seven dayes longer and neither King nor people charged with sin for doing what God had not commanded 2. The Feast of Purim n Esth 9. instituted by Hester and Mordecay 3. Severall solemn annuall Fasts in the time of the three last Prophets foure o Zech. 8.19 solemne Fasts every year observed among the Jewes when Moses commanded but one and that one day only in the year to be observed in the seventh moneth 4. The Encaenia or Feast of the Dedication of the Altar not commanded of God but set up by p Macch. 4.59 Joseph Antiq. l. 12. cap. 11. Judas Macchabaeus and his Brethren which yet q Joh. 10.22 Christ honoured with his presence 5. In their solemn Fasts and penitentiall mournings they wore sackcleth sate on Ashes or strewed Ashes on their heads to which custom ſ Mat. 11.21 Christ alludes in his manner of speaking of Repentance without the least dislike and these were things by no Law commanded 6. A custome among the Jewes before the Paschall supper for the Master of the family to wash the feet of his own houshold with which Rite Christ t John 13. complied and yet had this no Divine institution or command And 7. If to these we adde the great number of Synagogues built in every City almost and Town for Sacred conventions which yet had no such command from God it will be apparent that even among the Jewes who were in so many particulars determined in their Rites and circumstances about worship many things were yet instituted and taken up and used without any speciall command of God and without sin as in the place cited is largely shewed by that learned Pen. 4. § 38 Now then if so many things pertaining to the worship of God were lawfull for the Jewes to alter and by their owne authority to appoint under that yoak of severer Dicipline and yet in these things they were not charged with sin against that Law Deut. 12.32 There can be no probable argument drawn thence against us nor any reason given why in such things the Christian Church may not use and take the liberty of such constitutions when God hath not so severely tied us up under such or so many particular Lawes and speciall determinations of his own when all these things which are enjoyned us are agreeable to the Generall rules of Order Decency and Edification § 39 We conclude then that the want of a speciall command or Institution of God doth not make the Crosse in Baptisme or any other Rite that we use unlawfull to be either enjoyned or used when in our use of it there is nothing contrary to the Law or word of God So that this branch of the Assumption that was to to be proved notwithstanding all these objections stand good and it is apparent that the Signe of the Crosse in Baptisme as the Church of England retaineth it cannot be charged with impiety either by prophaning that which is holy or by hallowing that which is prophane or not holy CHAP. IV. 2. Our use of the Crosse no matter of iniquity or breach of the Second Table by a violation of charity nor any just occasion of Scandal proved AS the Signe of the Crosse in our practice §. 1. The Crosse in Baptisme no sin against Charity is no sin against Piety in the breach of any command of the first Table so neither is it a sin against Charity in the violation of any precept of the second Table which will be also manifestly evident by this Argument § 2 There can be no pretence of the violation of Charity and so a sinne against the second Table by the use of the Crosse unlesse it be in this one thing as it is matter of Scandall and giveth offence to many weak Brethren and pions hearted Christians and so is contrary to the Sixt Commandement Thou shalt not kill Scandall or giving offence being in the a Rom. 14.15 20. Apostles language a kind of killing or destroying But the use of the Crosse according to the costitution and practice of the Church of England is not directly or by any thing in it selfe or its use chargeable as guilty of Scandall or giving offence c. Ergo. This use of the Crosse is no sin against Charity § 3 This is the Argument wherein the Major is evident and not denied by any that I know nor was the Crosse in the use of our Church charged with any other crime in reference to the second Table than this of Scandall or offence § 4 The Minor shall be made good That the guilt of Scandall or giving offence is not imputable to us or chargeable on us for this use of the Crosse will be manifest by these following considerations 1. § 5 It is not in us subjects a purely spontaneous voluntary or free Act left to our liberty to use or use it not but we are bound up by a Law to use it Now when the comparison is between a Law and a private Scandall it is no hard matter to judge how we must walk When the question is whether we must obey a Law or disobey for fear of giving offence to some by obeying supposing the matter enjoyned by the Law to be lawfull in it self and nothing to be objected against obeying but the offence given to some particular men Here the positive determination of a Law must supersede the consideration of scandal For it is beyond dispute a duty to which conscience is obliged to obey a lawfull authority in all things which are not sin against God and consequently to do what a Law made by such authority requireth And in this case we are not to consider what the event is like to be as to privative offence but to do our duty Now here is a Law made by a full and just Authority commanding this use of the Crosse which is proved to be in it self lawfull to do The scandal then of some men at our practice is no fault of ours nor can we be charged with that guilt because we are not lest free to forbear this practice but are obliged by a Law Were the act purely spontaneous wherein we had a perfect liberty in such a case not to consider a weak brother and to be an occasion of offence is an high breach of Christian Charity and such were the cases which the b Rom. 14. 1 Cor. 8 10. Apostle putteth about
the general cases and rules of Scandal Now then to apply these generals to the particular under debate The action proposed to the present enquiry is the using of the Sign of the Crosse in Baptism an usage enjoyned us by an undoubted Law and the publick constitution of the Church of England The inquiry is Whether it may be done with a good conscience in regard of the Scandal that is given or at least may be taken thereat yea or no Now for resolution in this case § 46 1. We take it for granted that no intelligent or understanding Christian is so unreasonable as to judge the bare use of such a Sign to be a thing in its own nature simply evil there is no shadow of reason to induce such a belief § 47 2. We take it for granted that the most earnest contenders against this Rite and most eager dissenters from the publick constitutions are not cannot be so uncharitable as to judge so severely and unjustly of those that use the Crosse as if they did it whether well or ill it matters not with a formal purpose or the least intention to give a Scandal either to vex or grieve their brethren or to draw others into sinne by their example They must forfeit their Christianity yea even Humanity that can admit or passe such a censure It is manifest then that the two first mentioned cases of Scandal with the rules appending are not at all pertinent to this case of the Crosse for neither is it in it self evil and so scandalous nor do we use it be it good or evil with any intention to give Scandal § 48 3. Nor can the third Case and Rule be applied to this particular any more than the former For though where a thing may reasonably be forborne we must do nothing whereat Scandal may be taken yet with us the case is otherwise we are not free our act is not spontaneous To Sign with the Crosse is not onely lawfull but to us at least prudentially necessary which we cannot forbear without incurring those great inconveniences upon our selves that we rationally must expect to ensue upon our contempt and breach of the Law yea and upon others also by the violation of the Peace and order of the Church yea in conscience necessary it is to us who acknowledge it lawfull and are to it obliged by a Law which we must not disobey It is not a thing then that can reasonably be forborne nor can we be obliged to such a Charity as we are not at liberty to perform So that neither doth this Case or Rule concern this matter before us § 49 4. It is the last onely that cometh up to our case Here then we have no more to do for the setling of our judgements the quieting of our consciences and the regulating of our actions in this affaire than to consider what the Rule in the case given obligeth us unto Which is not to leave the action undone for the danger of Scandal for we are obliged to do it and to leave it undone besides the inconveniencies formerly mentioned would not so much avoid one as raise more Scandals and start new Questions and these beget more to the multiplying of scruples in infinitum But so to order our doing of it that if possible no Scandal may ensue thereupon or at leastwise not through our default by our carelesse and indiscreet managing of it Even as the Jew that stood in need to sink a pit for the service of his house or ground was not for fear of his neighbours beasts falling into it bound by the Law to forbear the making of it but only so provided a sufficient cover for it when made In this case the use of the Crosse the thing is not to be left undone when we are so expresly enjoyned it and it so much behoves us to do it but the action is so managed as to the manner of doing of it in all respects and circumstances thereto belonging that the necessity of our so doing with the true cause thereof may appear to the world to the satisfaction of those who are willing to take notice of it And that such persons who would be ready by our example to do the same thing to another purpose or an ill end in an ill way when they have not the like reason may do it only upon their own score and not be able to vouch our practice for their excuse and those who are offended at us may see that if they are troubled we cannot help it we do but our duty the Scandal being unjustly taken by them and not rationally chargeable on our practice nor indeed given by us § 50 This we shall sufficiently do if we be carefull to instruct our brethren in the true end of this use in our Church if we be carefull to remove those abuses which the Church of Rome hath continued with it if we declare it to be no part of the Sacrament no essential part of Worship no necessary duty of Christianity no new covenanting or engaging Sign if we declare to the world that we worship it not we use it not for those ends as the Papists do but onely as an Ecclesiastical Constitution an innocent Ceremony not to offer exhibit give or seal grace to us but to signifie and declare our profession of Faith in a Crucified Jesus that we acknowledge him our Lord and Captain-General under whose Banners we are by our Bapitsm not by this Sign listed and engaged to fight constantly against the World Flesh and Devil and that we use this not for any secular or unworthy ends not out of any superstitious design or innovating humour but to shew our Communion with the antient Christians to testifie our obedience to our lawfull Governours and the Laws established All which the Church of England in her Offices Rubricks and Canons hath taken care for and sufficiently declared § 51 This if we shall do bonâ fide and with our utmost endeavours in singlenesse of heart n Colos 3.22 as men whose aime is not to please men but to fear God and with a goldly discretion perhaps it will not be enough to prevent either the censures of inconsiderate or inconsiderable men or the ill use that may be made of our example through the ignorance and negligence of some which is the o Scandalum Pusillorum Scandal of the weak or through the perversenesse or malice of others the p Scandalum Pharisaeorum Scandal of the Pharisees as some term them But assuredly it will be sufficient abundantly sufficient in the sight of God and in the witnesse of our own hearts and to the conscience of all charitable and considering men to acquit us from all guilt of Scandal in any yea the least degree § 52 Thus have we now seen this innocent harmlesse Rite The Sign of the Crosse in Baptisme fully cleared and vindicated from all guilt of Scandal and consequently from all breach of