also from sin and their whole man from destruction And in this sense if this Petition should be supposed to enclude which in the proper sense of the words it doth not even Traitors and Robbers can we be blamed to pray even for them that God would preserve them from further sin and so keep them that they may have time and grace for repentance and that thereby they may be preserved from eternal destruction according to Mat. 5.44 12. That Petition that God would have mercy upon all men is condemned by some but is certainly commanded by S. Paul requiring us to make Prayers for all men for nothing can be prayed for which doth not enclude Gods mercy But such light objections which are easily made against the best words that the wisdom and piety of man can devise I think not worthy the further naming but shall now proceed to some other matters of greater moment SECT V. Considerations concerning the publick reading Apocryphal Chapters 1. The reading the Apocryphal Chapters in our Church hath been severely censured as if it was a forsaking the holy Scriptures which are the waters of life to drink of other unwholsom streams but that this matter may be rightly understood without prejudice or mistake it will be requistie to take notice of these following considerations 2. Cons 1. The excellent authority of the Canonical Books of Holy Scripture as they are distinguished from the Apocryphal is fully and clearly acknowledged by this Church in her Articles Art 6. where it declareth concerning the Apocryphal Books that the Church as S. Hierome saith doth read them for example of life and instruction of manners but yet doth it not apply them to establish any doctrine which Article plainly disclaimeth them from being accounted Canonical Books of the Holy Scripture That the Jews do not owne these Books as any part of the Old Testament is manifest from their Bibles which contain them not and the particular evidences from the Jewish Rabbins against every one of those seven Books of the Apocrypha which are forged to be Canonical by the Council of Trent are some of them exhibited by Hollinger Thes Phil. l. 2. c. 2. Sect. 1. And that neither the ancient Church of the Jews before the destruction of Jerusalem nor Christ and his Apostles nor the several Ages of the Christian Church till some late Romish Councils did acknowledge or make use of these Books as Canonical is solidly and learnedly evidenced by the Bishop of Durham Schol. Hist of Can. of Scripture throughout with reference to the sixth Article of this Church Wherefore though it would be injurious to the holy Scriptures that any other Books which are not of divine inspiration should be accounted of equal authority with them yet it is far from being a dishonour either to them or to they holy Spirit who indited them if either these Apocryphal or any other good Books be esteemed useful and profitable and acknowledged to contain things that are true and good 3. Cons 2. It was can usual practice in the ancient Christian Church that some of these Apocryphal Books and other good writings besides the holy Scriptures were publickly read as instructive Lessons in their Assemblies but with such variation as the prudence of every Church thought meet In the second Century both the Fpistle of Clemens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the then ancient Custom In Eus Hist l. 4. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and some other Ecclesiastical Epistles were publickly read even on the Lords days for their instruction as Dionysius of Corinth testifieth And in Euscbius his time as well as before it Ibid. l. 3. c. 15. was the Epistle of Clemens publickly read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the greatest number of Churches Aug. de Civ Dei l. 22. c. 8. Hom. de Sanct. de S. Steph. Ser. 7. In the African Church in S. Augustins time the Histories of the passions of Martyrs v. Hom. 26. inter 50. and accounts of miraculous works by the efficacy of Christian Prayer were read in their Churches which Custom though it was very pious in the beginning was at last intolerably abused to the bringing in legend stories And more particularly the publick reading several Apocryphal Books as Wisdom Ecclesiasticus Tobit Judith and the Maccabees was ordered in one of the Carthaginian Councils in S. Augustins time 3. Carth. c. 47. Cont. Carth. c. 27. and that Canon was taken into their Code and besides what S. Hierom oft speaketh of these Books being read in the Church but distinguished from their Canon Ruffinus his contemporary who was first his friend and then his adversary having given first an acount of the Canonical Books proceedeth to these Books which he saith are not Canonical but Ecclesiastical Ruff. in Symb. as Ecclesiasticus Wisdom Tobit Judith c. and declareth the judgment of the ancient Fathers before his time concerning them quae omnia legi quidem in Ecclesiis voluerunt sed non proferri ad auctoritatem ex his fidei confirmandam that they would have them all to be read in the Churches but not to be produced as of authority to confirm any matters of Faith And that in after Ages these Books were read in the Church Isid de Eccl off l. 1. c. 11 12. Rab. de Inst Cler. l. 2. c. 53. is evident from Isidonss Hispalensis and in the very same words from Rabanus Maurus and might be shewed from very many others if that was needful 4. Cons 3. These Books called the Apocrypha have been greatly esteemed both in the ancient Church and by the chief Protestant Writers as very useful though not divine writings Divers of the ancients have cited them under the title of the holy Scripture using that Phrase in so great a latitude as to signifie only holy writings though not divinely inspired The Council of Carthage above-named doth there call them Canenical Books as doth also S. Augustin who was in that Council De Doct. Christ lib. 2. c. 8. using the word Canonical in a large sense for it is manifest from that and divers places of S. Aug. that they were not esteemed of equal authority with those Books properly called Canonical And therefore Cajetan for the interpretation of the right sense of there words Caj Com. in Esth in fin hath well declared concerning these Books Non sunt Canonici i. e. regulares ad firmandum ea quae sunt fidei possunt tamen dici Canonici hoc est regulares ad aedificationem fidelium or they are not Canonical as containing a rule to direct our faith an belief though they may sometimes be called Canonical as containing rules to better our lives In the Greek Church where they were not at least so much publickly read as in the Latin they were accounted useful for instruction as appeareth besides the Citations of the Greek Fathers from that very Epistle of Athanasius Fragm Epist 39. in
Minister for our good according to our Petitions Ep. 120. c. 22. Ep. 121. c. 9. This sense is oft expressed by S. Augustin and in the Book under his name De diligendo Deo and seemeth well to agree with the expressions of others of the ancient Fathers and with the notion of the ancient Jews as it is mentioned by Philo Phil. de Plant. Nae de Gigantibus and thus much seemeth to be encluded in these words of the New-Testament Heb. 1.14 Are they not all ministring spirits sent forth to minister for them who shall be Heirs of Salvation And Mat. 18.10 Take heed that you despise not one of these little ones for I say unto you that their Angels do always behold the face of my Father which is in Heaven And this notion expresseth an honourable ministration of the holy Angels De Cu. Dei l. 9.6 15. which hath respect to the Church of God but doth not allow them as S. Aug. would not to be accounted Mediators nor to receive Religious worship from us but to be honoured by us Charitate non servitute De Ver. Râ—elig c. 55. by an high degree of respectful love but not by Religious service and subjection 10. As to that passage of Ecclus. 46.22 Which mentioneth Samuel prophecying after his death it is sufficient here to observe that that that part of that Chapter is by our Kalendar directed to be omitted And from all this it may appear that nothing is in our service appointed to be read out of the Apocrypha which being rightly understood is any way hurtful or of ill influence upon practice Yet it is to be further noted that he who shall acknowledge that there is much good contained and no evil or sin advised in any of the Apocryphal Books is still far from admitting them to be equal to the Canonical Scriptures For though there may be divers Books free from actual error yet it is the Prerogative of the holy Scriptures alone to be immediately indited by that holy Spirit who can never err and to be tendered of God and received of his Church as the perpetual and infallible rule to manifest the will of God and the Doctrines of Faith SECT VII Considerations about that Translation of the Psalms used in the Liturgy 1. The next thing to be treated of is the ue of the Psalms according to the version in the Common-Prayer-Book concerning which Consid 1. The use of this Translation doth not require us to judge it the best English Translation For as formerly the sentences out of the Psalms before Morning Prayer and at the Communion were expressed according to another ancient and distinct translation so both the Epistles and Gospels and the sentences out of the Psalms at the beginning of Morning and Evening Prayer are now altered according to our last allowed English Translation which alteration seemeth to prefer that Translation as the best 2. Cons 2. The Translation of the Psalms used in our Liturgy is from the Hebrew to which it generally agreeth sometimes using the liberty of a paraphrastical stile And the Hebrew being the Original is doubtless more pure than any Translation which differeth fromit And though the Septuagint in the Book of Psalms which of all other hath been of most frequent publick use in the Christian Church doth vary less from the Hebrew than in any other Poetical Book of holy Scripture yet a Catalogue may be given of at least an hundred and fifty places wherein the Septuagint differeth from the Hebrew not in any Christian Doctrine but in the manner of expressing the sense of those Texts in all which the version in the Liturgy accordeth with the Hebrew and dissenteth from the Septuagint Indeed in some phrases and clauses our version followeth the Septuagint where the matter is unblameable and three entire verses which are not in the Hebrew Chaldee or Syriack are in the fourteenth Psalm added in this English Version according to the ordinary Copies of the 70 Grot. in Ps 14. and of many but as Grotius intimateth not all of the Aethiopick Vulgar Latin and Arabick and which are not in the Greek Manuscript from Alexandria but these Verses being the same with what is cited by the Apostle out of the Old Testament Rom. 3.12 13 18. cannot be disallowed as to the matter of them and the Psalms in the Liturgy being chiefly used as Hymns of praise or our words of blessing God agreeably to the practice of the Jewish and ancient Christian Church may well admit in that use of such a variation from the Hebrew Text. 3. If we observe the practice of the ancient Christian Churches we shall find that the Greek Church publickly used the Psalms according to the Septuagint and the Latin Arabian and Aethiopick Churches V P. Pithaeum de Latin Biblior Interpret had their Psalms of publick use translated from the Septuagint or with a little tincture from Lucian the Martyr wherein they also followed some evident corruptions of the Greek Copies as the Arabick in admitting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ps 17.14 the Aethiopick in reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ps 39.5 Ps 92.10 and the Vulgar in translating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Syriack Version was translated out of the Hebrew but hath suffered some alterations by being revised according to the Septuagint from whence among other things it received its frequent use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but this Version hath many imperfections as chiefly its leaving out sometimes a whole verse as in Ps 34.9 and sometimes some part thereof as Ps 58.9 The result of this consideration is this that the Psalms publickly used in the Church of England are more fully agreeing to the Original Hebrew than any of those known Versions were which were used in the ancient Christian Churches and he who thinketh that he may not lawfully join or Minister in the Church of England because of our use of this version of the Psalms might have discerned greater cause in this very particular to have kept him at a greater distance from all the famous ancient Christian Churches in the World 4. Cons 3. The particular places most blamed in this Version of the Psalms do afford no sufficient cause when our superiours enjoin the use of this Translation to withhold our hearty consent thereto I shall instance in three places which are chiefly urged 1. One is Ps 106.30 where this Translation readeth it then stood up Phinees and prayed and so the Plague ceased But the Version in our Bibles rendreth it Then stood up PHinehas and executed judgment The word in the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Verbs of which Root being most used in the form Hithpahel do generally signifie to pray and in this form of Pihel they are rarely used and do sometimes signifie judging or the judge interposing between men and men to end their strife But
Corona militis c. 3. Eucharistiae Sacramentum etiam antelucanis caetibus sumimus do intimate that that Sacrament was administred also at other times besides those early Morning Assemblies and S. Cyprian as Pamelius noteth Cyp. Ep. 63. n. 48. expresseth their communicating the that Carthaginian Church both in the Morning and the Evening Socr. Hist Eccl. l 5. c. 21. as Socrates long after relateth the Custom of Evening Communions in the Churches of Egypt and those nigh to Thebais And therefore the Eucharist and Agapae might be and were joined together as is manifest from another place of Tertullians Apology Apol. c. 7 8. 5. And that these things were mutable Rites and no perpetual Laws to the Christian Church is manifest not only from general Ecclesiastical practice but also because the Scriptures give no command for the love Feasts though they mention that practice with approbation and the kiss which was a token of love and friendship according to the Custom of those Countries was thence directed to be observed by those Christians only as a token of their Christian greeting and salutation and a testimony of their Vnity and Communion Yet because these things were used at the time of the holy Communion as outward actions representing part of that Christian duty practice and engagement which was signified by that holy Ordinance it self and undertaken therein they were in this use properly Ecclesiastical Rites and do justifie the use of such external actions in the service or duties of Religion which are useful to excite or promote Christian practice 6. And besides these the Apostles direction for men to pray or prophesie with their heads uncovered 1 Cor. 11.4 was the determining an external Rite for order and decency and not without some respect to the common expressions of Reverence in Greece and other parts of the Roman Empire The Jewish Priests performed their Temple service with their heads covered with their Bonnets as did the High Priest also in his Mitre and it was his honour and dignity that he might not uncover his head Lev. 21.10 he representing hereby the glory and honour of the Messias In the Jewish Synagogue worship their men constantly prayed with their faces vailed V. Hor. Hebr. in 1. Cor. 11.4 in token of shame as is manifest from divers testimonies of the Talmudists agreeably to which Custom the holy Angels in Isaiah's Vision are represented standing before God and worshipping with their faces covered Is 6.1 2 3. The ancient Romans used uncovering the head as an expression of honour to great men but yet from the time of Aeneas Plutarch Prob. Rom. q. 10 11 13. as Plutarch affirmeth they had their heads covered in most of their Religious solemnities The Grecians worshipped with their heads uncovered as did the Romans also in their adoration of Saturn But S. Paul considering the Christians relation and encouragements and the customary use of vailing among women as fitly becoming and expressing their shamefastness modesty and subjection he thence from the consideration of comeliness determineth that the expression of reverence which most befitteth the state of men in their Religious service is to uncover their heads and not to vail them both in praying and in prophesying or praising and glorifying God chiefly under extraordinary or prophetick raptures in which sense the Chaldee Paraphrast oft expoundeth the Phrase of prophesying in the Old Testament and R. D. Kimchi Ch. Par. in 1. Sam. 10.5 6 10 11 13. Ch. 19 20 21 23 24. Drus in 1. Sam. 10.6 also as he is cited by Drusius And the consequence hereof is this that such outward actions as tend to express a comely reverence in the service of God may be filty appointed and used therein under the Gospel dispensation 7. But because I shall in the following Chapter give some other instances of Apostolical practice I forbear in this place to urge any more and therefore shall not insist upon S. Peter submitting to have his feet washed at our Saviours command which some have noted to be a Jewish Paschal Rite then practised under an Evangelical signification nor upon the observations enjoined to the Gentile Christians by the Council at Jerusalem Act. 15. nor upon those other manifestly ancient Rites which are not mentioned in the Scriptures but were by the Fathers of the Primitive Church called Apostolical Rites or Apostolical Traditions But instead of prosecuting what is contained in this last instance I shall observe that it was a current position among the chief Protestant Writers of the Churches beyond the Seas that in points of external rite order and decency some things were appointed by the Apostles in the Churches of Christ which were not recorded in the holy Scriptures Kemnit Exam de Tradit 7 m. Genus Thus Kemnitius asserteth that it is manifest from the Apostles writings that they did ordain and deliver some Rites unto the Church verisimile est quosdam etiam alios externos ritus qui in scriptura annotati non sunt to Apostolis traditos esse And it seemeth true that there were other external Rites delivered by the Apostles which are not mentioned in the Scripture Beza upon those words of S. Paul The rest will I set in order when I come 1 Cor. 11.34 granteth that the Apostle did in that Church detemine other things not mentioned in that Epistle but pertinent ad ordinem Ecclesiasticum non ad dogmata they were not matters of Doctrine but of Ecclesiastical Order And upon the same words he saith that they appointed things referring to order as time place forms of Prayer and such like as times places and persons did require Zanch. Tract de Sacr. Script Qu. 8. Zanchy also citing the same Text by way of Objection in his Treatise of the holy Scripture answereth That concerning matters of order and decency we acknowledge many things to have been appointed in the Churches by the Apostles which are not written Concedimus multa fuisse instituta ab Apostolis in Ecclesiis quae non sunt scripta 8. That command of the Apostle 1 Cor. 14.40 Let all things be done decently and in order doth manifestly suppose a power and command its exercise in the Church of Corinth for the appointing what is requisite to those ends and is to this purpose urged not only in the Church of England but by those other modern Writers who are in high esteem with most Non-Conformists Infst l. 4. c. 10. Sect. 27. Calvin in his institutions from this Scripture asserteth a necessity of laws made by Ecclesiastical Constitutions because order and decency cannot otherwise be kept nisi additis observationibus tanquam vinculis quibusdam and in his Commentaries he thence asserteth In 1. Cor. 14.40 that God hath left external Rites unto our liberty that we might not account his worship to consist in them Zanchy Zanch. Compend Doct. Christianae Loc. 16. considering this Text enquireth what the Apostle
that such Confirmation with Imposition of hands might be restored 9. But it remaineth to be inquired how the Church can certifie the persons confirmed by the sign of Imposition of hands of Gods favour and gracious goodness towards them For the answering of which waving other considerations I shall observe two things First that as this imposition of hands is a testimony of admitting persons to a higher rank of Christian Professors who ratifie their baptismal Covenant by their own action intimating also an approbation of this profession it includeth the power of the Keys whereby the Officers of the Church are enabled by Gods authority to declare particularly his favour and gracious goodness to them who embrace the conditions of Christianity and to direct them thereunto and to this purpose was Imposition of hands on the Penitents at divers times used in the ancient Church And to testifie Gods gracious acceptance either by our words or actions of mens undertaking the exercise of Christianity is a thing greatly different from the tendering the divine grace of Gods Covenant as exhibited by any sign as a means to convey the same which is the proper nature of a Sacrament 10. Secondly This Imposition of hands is a sign of a Benediction in Gods name from the Officer of Gods Church The Levites and especially the Priests under the Law were required to bless the people in the name of God Deut. 10.8 1 Chron. 23.13 which blessing was performed in a way of benedictory prayer or supplication Numb 6.23 and this blessing in Gods name was a testimony of Gods giving his blessing to them supposing them not to render themselves uncapable thereof Num. 6.27 The external testimony of their general blessing all the people Targ. Jonath in Num. 6.23 was most probably by lifting up their hands towards them as is declared by one of the Chaldee Paraphrasts and is observed by Baronius Baron Annal Eccl. An. 34. n. 220. and we have an instance of this Rite attending the Priestly benediction Lev. 9.22 and our Saviour made use of the same Luk. 24.50 But in their solemn particular benedictions in the Old Testament they used Imposition of hands of which we have an example Gen. 48.14.16 in Jacobs blessing the Sons of Joseph this Rite was also used in their Ordination of their Elders and the constant use hereof in the particular benedictions by persons of great eminency among the Jews is reasonably esteemed the cause why the Jews brought little Children to Christ that he might put his hands on them and pray Mat. 19.13 Gret in Mat. 19.13 And from the frequent practice of this Rite Junius and Tremellius have ventured to admit a Paraphrase into their Translation concerning the Priestly benediction wherein they express the use of Imposition of hands in Num. 6.27 which can only be allowed concerning particular benedictions The end and design of imposition of hands in benediction 〈…〉 voc 〈◊〉 Jâ—n in Num. 6. c. 7. is declared by Ravanellus to be in testimony of the help favour and grace of God to be given to him who receiveth imposition of hands and Junius saith by this sign they were to testifie to the people Gods grace which are Phrases much like those in this Prayer at Confirmation in our Liturgy Yet this Rite was only a sign of Gods favour in this use with respect to the Benediction or Prayer for that person supposing and hoping him to be duly qualified for the receiving the benefit therein desired and therefore is of no Sacramental nature 11. Now â—lessing including nothing Ceremonial and peculiar to the Law and the Ministry of the Old Testament is very suitable to the Gospel which is in an especial manner a Dispensation of Blessing And this benediction or praying 〈◊〉 for Gods blessing was the 〈…〉 designed in this Apostolical 〈◊〉 of hands with prayer and from their time this use hath been continued in the Christian Church as hath been shewed and it would be a strange unreasonable and uncharitable thing if those who come to renew their baptismal Covenant might not receive the Churches blessing in Gods name with prayer for their Christian growth and perseverance And the dignity of Office in the Church chiefly giving authority to bless according to that rule of the Apostle Heb. 7.7 without all contradiction the less is blessed of the greater this solemn benediction at Confirmation hath thereupon been justly reserved to the Bishop or chief Officer of the Church by whom alone it was performed in the time of S. Cyprian and S. Hierom. 12. Confirmation in our use thereof is called by Bishop Whitgift Bishop Whitg Defence p. 785. Eccl. Pol. l. 5. Sect. 66. The Bishops benediction by laying on of hands by Mr. Hooker This special benediction the Rite or Ceremony of Confirmation and when Confirmation was restored in Scotland in the fourth Article of the Assembly of Perth it was declared concerning children who had been catechized that the Bishop should bless them with prayer for the increase of their knowledge and the continuance of Gods heavenly grace with every one of them And the ancient Confirmation was accounted a Benediction by Tertullian Tertul. de Bapt. c. 8. Conc. Eliber c. 77. and a Benediction of the Bishop by the Council of Elvira And since the Gospel-dispensation is a Ministration of Blessing and the great blessing of the Gospel is to receive the promise of the Spirit Gal. 3.14 This benedictory prayer upon a solemn occasion for the grace and strength of that Spirit was suitably accompanied in the practice of the Apostles and the Christian Church with the ancient and proper token of benediction the Imposition of hands 13. Presbyt Except p. 29. But it hath been urged that the Articles of our Church declare imposition of hands in Confirmation to be a corrupt imitation of the Apostles practice and that Confirmation hath no visible sign appointed by God Artic. 25. and therefore Imposition of hands cannot therein certifie children of Gods favour and gracious goodness towards them and thus contradictions are injuriously imposed upon the Church The words of the Article to which they refer are these Article 25. Those five commonly called Sacraments that is to say Confirmation Penance Orders Matrimony and Extreme Vnction are not to be counted for Sacraments of the Gospel being such as have grown partly of the corrupt following of the Apostles partly are states of life allowed in the Scriptures but yet have not like nature of Sacraments with Baptism and the Lords Supper for that they have not any visible sign or Ceremony ordained of God The sense of the former part of which words is That the Church of Rome accounting Confirmation Penance Orders and Extreme Vnction for proper Sacraments of the Gospel their errour herein proceedeth from their corrupting those things which were practised by the Apostles but their esteeming Marriage to be a Sacrament is a mis-representing a state of life allowed in the
account also apparently hindred because these discords do oft divert many Ministers from the more directly profitable parts of their employment and make it necessary for them to spend much time in satisfying these scruples and answering objections with thoughtfullness of the ill consequents of these dissentions while they have other work enough to do in the worship of God the edifying his Church and the opposing other designs of those Enemies who seek to undermine it This is like the discovery of a fire breaking forth or inward mutinies appearing at that time when there is much necessary work to be done at home and many conflicts to be prepared for both at home and abroad which must needs put some considerable obstructions to those proceedings SECT III. Of the dangerous loss of the Churches Peace and Unity by this controversie and of the sin of Schism 1. That upon matters referring to this controversie the Peace and Concord of our Church doth much depend and that it is and hath been thereby evidently and extreamly hindred is so apparently visible that it needeth no proof and hath been on all hands generally confessed and complained of Now though it be every Christians duty to reject that Peace which is inconsistent with Piety yet there can be no discharge given to these great duties of Peace and Vnity where they may be practised consistently with godliness and truth To be truly Religious is to enjoy a healthful state of a sound mind where there is no lethargick stupidness but an inward and vigorous life which is not attended with distempered heats and inflammations but with a calm and sedate composure of a sober spirit for the fruits of righteousness are sown in peace Jam. 3.18 2. This duty is so considerable that the Holy Ghost seemeth scarce in any thing else so pathetically to command and urge our practical obedience as about the Churches Peace and Christian Vnity If there be any consolation in Christ Phil. 2.1 2. saith the Apostle if any comfort of love if any fellowship of the Spirit if any bowels and mercies fulfil ye my joy that ye be like minded being of one accord and of one mind Yea so generally is this duty pressed that there is scarce any Book of the holy Scripture chiefly of the new Testament but doth particularly enjoin or recommend it 3. If we value the favour and presence of God even that is no where so much to be found as where Christian Peace and Unity are most pursued Wherefore St. Paul commandeth 2 Cor. 13.11 Be of one mind live in peace and the God of love and peace shall be with you And the same Apostle declareth that the Church becometh an Holy Temple Eph. 2.21 22. and an habitation of God by being a building joined and united in Christ and fitly framed together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and some have not amiss observed that in the framing of that Greek word there is contained a treble band of Unity The Jewish Doctors observed that the Shecinah or Divine presence did dwell with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the meek and quiet spirits but flyeth from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them who were wrathful and angry Nazianz. Orat. 12. Nazianzen maketh it a considerable Character of one who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 near of God and to what is Divine that he is a man who embraceth peace and hateth discord Ign. Ep. ad Eph. p. 20. 25. Edit Voll and Ignatius expresseth the great profitableness of being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in unspoted Vnity that thereby they may always have Communion with God and prevail against the power of the Devil 4. If the true exercise of the Christian life and duty be considered St. Paul declareth the divisions and discords of the Church of Corinth to be an evidence that they were carnal 1 Cor. 3.3 and to be the cause why their assembling to the Lords Supper was not advantageous but hurtful to them Ch. 11.17 18. and that the benefits of true Christian growth and encrease are to be expected in Christian Vnity Cyp. de Vnit Eccl. Eph. 4.16 Ch. 2.21 Col. 2.19 And in those words of our departing Saviour Hil. in Ps 119. Joh. 14.27 Peace I leave with you my peace I give unto you the ancient Fathers have conceived the great blessing of peace given by Christ to his Church and the duty of peace required in it to be chiefly contained Basil Mor. Reg. 50. Amb. de Joseph c. 13. To this sense St. Cyprian Hilary Basil Ambrose Chrysostome and Theophylact expound that place some of them including also the tranquillity of the Christian mind and the perfect peace of the life to come And from that Text St. Augustine concludeth Serm. 59. de Verb. Dom. that he cannot come to Gods inheritance who doth not observe Christs Testament and he can have no concord with Christ who will be at discord with a Christian 5. That the want of peace becometh the decay of piety may be also sufficiently confirmed by particular instances Ep. ad Cor. p. 3. Clemens observed concerning the Corinthian Church that while they enjoyed peace they had an unsatiable desire to do good and received a plentiful effusion of the holy Spirit they were religious in their supplications to God and harmless towards one another but upon their discord righteousness and peace was banished far from them they all who embraced divisions forsook the fear of God P. 5. and became dark sighted in the Faith and walked after evil affections And Nazianzen took notice that Religion had one flourished in the Church and calculating the season when its decay began Naz. Orat. 21. he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that from the time this contradicting spirit as a terrible Disease infected the Church thence forward its beauty and glory did decline And there is another Country not unknown to us where like effects may be observed and after peace was lost injustice and unrighteousness like a mighty torrent did at once bear down all before it heretical blasphemies were frequently belched forth against all the fundamental Articles of the Christian Faith and all manner of vile affections were professedly served under the ranting and other names of pretendedly Religious Sects 6. Upon this account Christian peace was deservedly esteemed and honoured in the Primitive Church to which purpose the judgment and practice of that excellent spirited man Gr. Nazianzen is above other worthy our observation He disswadeth from that peace which is evil and sinful Orat. 12. but by no means alloweth any discharge to this great duty in other cases and declareth that his little Church where he was Bishop before he went to Constantinople continuing in Unity and concord when discord and much overspread the Christian World was reputed to be as the Ark of Noah which alone escaped the universal deluge and where Religion was intirely preserved Ruff. Prol. in Naz. Orat
by those places of S. Paul which purposely provide that women may not usurp authority over the man but be under obedience 9. The next thing to be considered in the composure of our publick service is that it doth not contain one continued Prayer only for a particular Office which God hath no where commanded but several short Prayers which he hath no where forbidden This hath been thought by many considering and Religious men to be advantagious for the quickning our affections and pious desires towards God and for preserving the mind from deadness and dulness But the shortness of these Prayers were censured formerly by the Non-Conformists to be short cuts and shreadings and of late was stiled by the Presbyterians an affected empty tossing Gods name in mens mouths vain repetitionâ— and and tautologies which are not the 〈◊〉 but the worse because Gods name is 〈◊〉 the matter of them Presbyter Papers p. 47 48. But surely 〈◊〉 expressions whereby they indulge themselves to make sport with Religious â—â—rvice is not a thing well becoming soâ—â—â—r men and Christians and is so much the worse when they thereby cast reproach even upon the devout using the holy name of God in pious addresses to him It is an easie thing for the vain fancies of men if they be not more Christianly principled to make use of scornful and deriding speeches concerning any method of service whatsoever and indeed concerning any good thing the effect of which would be to bring contempt upon Religion and dishonour to him whom it should be our endeavour to glorifie 10. But if we consider soberly the main difference between the use of one continued long Prayer and divers short ones to the same purpose is this that in these short Prayers the name and attributes of God are more frequently mentioned in the beginning as the ground of our adoration and dependance and the merits of Christ are often mentioned in the end thereof as the only way and means of our access to God and obtaining grace and help from him with a more frequent saying Amen as an expression of confidence and joint consent in these Prayers Since therefore the serious sense of God and an application to him and confidence in him with an eye to the merits of Christ ought to take place in our minds throughout every petition in our Prayer I cannot see how the vocal expressing them if solemnly performed and not beyond what is decent and convenient can possibly fall under any just censure unless it could be sinful to express that with the mouth in publick service which is both pious and requisite to be conceived in the heart especially since it cannot be denied but that God is honoured by us if we think of him frequently provided it be also piously and no imaginable account can be given why he should not be also honoured by us when we oft express his name in Religious invocation of him but not without a due gravity reverent devoutness and pious affection 11. Indeed our Saviour condemneth battology or vain repetitions where they think to be heard for their much speaking Mat. 6.7 which is when true Religion is neglected and confidence placed in the sound and multitude of words as the Worshippers of Baal cryed from Morning to Noon saying O Baal hear us 1. Kin. 18.26 But the expressing our application to God and dependence upon Christ for several distinct blessings in the Liturgy is not a repetition of the same sense but of that which is different and yet where the very same words and sense are piously repeated this is as far from the vain repetition our Saviour condemned as vanity is from Piety Such repetitions were frequently practised by the Psalmist and our Saviour himself praying thrice in a very short distance of time did use the same words as the Evangelists relate Mar. 14.39 Mat. 26.44 And it is very observable that these repeated Prayers were the Prayers of his agony when he prayed more earnestly as is manifest from Luk. 22.42 43 44. and with special reference to these Prayers the Apostle declareth that in the days of his flesh he offered up Prayers and Supplications with strong cries and tears unto him who was able to save him from death Heb. 5.7 So that affectionate repetitions are no vain repetitions And this may be sufficient to justifie the repeated use of the Lords Prayer both before the use of the Psalms Hymns Scriptures and Creed and after them in the daily service as also in the deprecatory Prayers of the Litany and in other particular Offices appointed 12. But it is objected Pr. Pap. ibid. Presbyt Excep p. 9. that we have in Scripture some examples of the supplications of holy men where they are not composed of several distinct short Prayers but the whole matter of their address is comprised in one entire one But here it is to be considered 1. That there is as much or more reason to admit that it is our necessary duty to observe no other method in Preaching then what was used by the Prophets and Apostle some of whose Sermons are probably extant in the Scriptures as they were delivered to the Jewish and Christian Assemblies as there is to conclude that the method of our publick Prayers must be conformable to the Prayers of some holy men in Scripture though we have probably no one Prayer comprised in the Scriptures which was the entire service of the Jewish or Christian publick Assemblies at that time But the Non-Conformists themselves do not judge themselves obliged to follow the method of the Apostles Sermons who ordinarily took no texts and usually made a continued discourse without dividing it into first and secondly 2. Divers Prayers recorded in the holy Scriptures which were either directed for the use of or declared to have been used in their publick Assemblies were short Prayers such besides the Lords Prayer was the Prayer of Hezekiah referring to the Passover 2. Chr. 30.18 19. the Prayer of humiliation directed for the Temple service Joel 2.17 18. and that of Hos 14.2 3. and the time of these solemnities being considered it cannot in reason be doubted but that they used other Prayers besides these at the same time 3. That the Psalms of David were of ordinary use among the Jews as Hymns of praise is acknowledged by the Jewish Writers and is declared 2. Chr. 29.30 and that divers Psalms were used one after another at the Passover and other Temple services is generally owned but why should not the beginning one Psalm after another be as much disliked as the beginning one Prayer after another 4. There are some examples in the Scripture of one Prayer following another in the same service of God and supplication to him So besides the Prayers in our Saviours agony above-mentioned Solomon at the Dedication of the Temple immediately after the end of one Prayer upon his knees 1. Kin. 8.54 beginneth another Prayer of benediction standing v. 56 57. and
Tom. 2. Athanas where he purposely declareth them to be no part of the Canon of Scripture And amongst the Protestants Dr. Reinolds who wrote so largely against the authority of the Apocrypha Books Censura de Lib. Apocr Prael 7. in his Censura yet in one of his Praetections declareth of some of them chiefly Ecclesiasticus and Wisdom valde bonos utiles esse omnibus tractationibus praeferendos that they are exceeding good and profitable and to be preferred before all Treatises of other Writers Prael 74. and in another Praelection expressing his judgment of the same Books saith proximum illis locum deberi post scripturam sacram that they ought to have the next place after the holy Scripture in the former of which expressions he followeth the steps of S. Aug. de praedestin Sanctorum Exam. post 1. de Scrip. Can. And Chemnititus alloweth them to be Books quae à fidelibus in Ecclesiis leguntur Which are read in the Churches by the faithful and non esse abjectos damnatos that they are not condemned writings and off-casts but may be received in the number of the holy writings or sacrae scripturae sobeit they be not reputed the Canon of Faith and this saith he we willingly both yield and teach 5. Cons 4. And it is in this Case especially to be considered that in our Church no Apocryphal Chapter is appointed for any Lords Day throughout the Year not is any directed for any Holy-day but only out of Wisdom and Ecclesiasticus which are Books of great esteem with all those who have well considered them And also upon those Week-days when some Apocryphal Chapters are read there are always other Canonical Scriptures read likewise Directory of reading the holy Script whereas they who do oppose Conformity so far as we may take the Directory for their rule did never appoint or direct any Scriptures to be ordinarily and publickly read upon any of these week days but ordered that where the reading on either Testament endeth on one Lords day it should begin on the next Wherefore it is to be well noted and observed that our Church doth not herein differ from the dissenters as if they did require the Canonical Scriptures to be more frequently read in publick than our Kalendar appointeth but our Kalendar requireth the Holy Scriptures to be much more frequently read in publick almost six Chapters for one besides the Epistles and Gospels than the Directory did and besides them these Apocryphal Lessons for profitable instruction 6. But if any persons shall decry in the general the hearing any thing in the Church besides the holy Scriptures of immediate infallible inspiration this would either from unadvisedness or from what is worse reject and disown to the great disadvantage of Religion the use of Sermons Exhortations and Catechism Nor is it any sufficient cause to condemn the reading Apocryphal Chapters because they are read as one of the Lessons For our Church manifestly declareth these Lessons not to be Canonical Scripture nor can any command of God be produced which either directly or by consequence requireth that in every daily Assembly of Christians there must be two Lessons read out of the Canonical Scripture or that none may be taken out of any other approved Book And it is manifest that the censuring this practice condemneth divers if not all the ancient Churches before the decaying and degeneracy of the Christian Profession V. Bishop Durhams Schol. Hist of Can. of Scrip. Sect. 60. For though it be admitted that the Laodicean Council did appoint that none but the Canonical Books should be read in the Church and that Baruch and the Epistle of Jeremy there mentioned are intended for parts of the Prophecy of Jeremy yet long before that did even the Greek Church read the Epistles of Clemens c. above mentioned and the Book of Hermas And it is not to be wondered that there should be different practices observed in the Church in matters of order and liberty 7. Cons 5. Whereas this Church is the more blamed for using some Apocryphal Chapters while some others acknowledged to be Canonical Scripture are not appointed to be read by the Kalendar which are mostly either some Prophecies hard to be understood or matters of Genealogy or Jewish Observations or some Histories for the mostpart expressed in other Scriptures appointed to be read it must be considered that even hence it is evident that the Kalendar was never intended to be a Determination or Declaration of what is Canonical Scripture and of certain divine authority but only a direction for useful and profitable reading Nor was it the Custom of the ancient Christian Church Conc. Laod. c. 60. that the Canon of the Scripture should be described by what was publickly read the rule of the Laodicean Council which cometh nearest thereto did not direct the Revelation to be read The ancient Jews who divided the Old Testament into the Law the Prophets and the Hagiographa Bux Syn. Jud. c. 11. Salian Annal Eccl. A. M. 3447. n. 16. did for a long time only read the Law in the Synagogues after which only a Section of the Prophets was added but that the Hagiographâ—a which included all the Books from the beginning of the Chronicles to the end of the Canticles besides Ruth Lamentations and Daniel were not read in the Jewish Synagogues Hor. Heb. in Joh. 4.15 hath been observed from the Talmudists and this is agreeable to divers passages of the New Testament Luk. 4.16 Act. 13.15 27 Act. 15.21 Yet Christ and his Apostles blamed not the Jews but joined with them in this service 8. Cons 6. That which is objected from the matter of these Apocryphal Chapters which are appointed to be read is not sufficient either to prove them hurtful or not useful as will appear from the following Section SECT VI. The Objections from the matter of the Apocrypha disoussed 1. Among the particular Objections from the matter of these books Obj. 1. Judith Susanna Bel and the Dragon are thought to be sabulous because no certain time can be easily fixed for Judith S. Hierome calleth the other susannae Belis Draconis fabulas Prol. in Dan. Com. in Dan. 13. 14. and Josephus maketh no mention of them But first if these Books should be admitted to be parabolical discourses to express the great opposition of many wicked men against God and his Worship the Vanity and Folly of their Pride and evil designs and the mighty protection that God can give to his people by his Almighty Power they might still be allowed to be of very considerable use The frequent use of Parabolical Instructions among the Jews is both manifest from their Talmudical Writers and allowed by the practice of our Saviur And besides this they had another Custom of Clothing real Histories under different names which expressed a resemblance of the things intended Targ. in Cant. c. 6. v. 7
and whether this position will not go far toward the condemning Religious and devout behaviour in Christian Assemblies because it is an outward and visible expression of a pious frame of mind whereas such external actions rightly used with a due significancy are testimonies and incentives of Piety and Religion but without such a signification are either Hypocritical or at least vain and empty 5. But some distinguish here between such things which have a natural significancy as Religious gestures and such things as signifie by humane Constitutions and consent the former they do admit but not the latter But this distinction is to little purpose partly because there can be no sufficient reason given why the latter should be universally disallowed while the former are approved partly because most things supposed to have a natural significancy did derive their original signification from humane custom and consent as reverent gestures and uncovering the head and partly because divers particular things above-mentioned which cannot be disapproved cannot be pretended to have a natural signification to which laying the hand on the Book in an Oath and others more may be added 6. Cons 3. The disallowing all external significative Rites in Gods service is a thing opposite to the general sense of the Church of God in all former Ages That divers signfiicative Rites were lawfully used in the Jewish Church without any divine Institution is sufficiently manifest from the instances given in the former Chapter and such were also the Apostolical Rites of the Love-kiss the Feasts of Charity and the having mens heads uncovered and not veiled The judgment of Calvin and Zanchy approving such Ceremonies of Ecclesiastical appointment were also in that Chapter produced and the same may be observed in Vrsin Explic. Catech. q. 103. and P. Martyr Ep. Hoopero Art 15. The Bohemian Confession teacheth that such Rites by whomsoever they were introduced ought to be preserved which advantage Faith the worship of God and other things that are good amongst Christians with which agreeth the Strasburgh Confession Cap. 14. Some significative Rites of the Ancient Christian Church were also mentioned in the foregoing Chapter to which may be added the frequent use of the Trinal Mersion in Baptism as a profession of the Trinity and of Conformity to the Death of Christ which continued three days and this is used in divers Protestant Churches at this day they also sometimes purposely used the single Merscon to testifie the Unity of the Godhead In c. 2. q. 1. c. legum Sometimes as appeareth by the words of Hincmarus the person to be baptized supposing him adult was to give up his name in writing to signifie by that action his willingness and desire to undertake Christianity and to obtain Baptism And very anciently the person receiving Baptism did then change his Garments arraying himself in white as an admonition to him that he then changed his state and undertook the innocency of the Christian profession De Consecr Dist 4. c. post baptismum Accepisti this Custom was observed by Gratian from Rabanus and S. Ambrose and is thought by a learned man of our own Nation to be as ancient as the Apostles themselves and to be alluded unto in the use of those Scripture Phrases Mr. Thorndike Right of the Church c. 4. of putting of the old man with his deeds and putting on the new man Col 3.9 10. 7. The main Objection peculiarly directed against signisicant Ceremonies is that such things have a resemblance of Sacraments but no Ecclesiastical Authority nor any person below Christ himself can constuâ—â—te or appount a Sacrament Cont. Faust l. 10. c. 16. Indeed S. Augusline sometimes speaketh of Sacraments as being nothing else but verba visibiliâ— visible words and other where saith Ep. 5 Marc. that signs referring to divine things are called Sacraments but these expressions were noted by Kemnitius as instances to shew Kemnit Exam. de Sacram. Can. 1. that S. Augustine used the word Sacrament in a great latitude of sense this being an Ecclesiastical word not always taken in the same strictness of signification And S. Aug. doth there peculiarly speak of a certain kind of signs viz. the Jewish Ceremonies appointed by the Divine Law which I have above observed to enclude somewhat Sacramental 8. But that we may rightly apprehend 〈…〉 significative signs are lawfully 〈…〉 in the Church I shall distinguish 〈◊〉 signs referring to matters of Religion into so many several ranks or Classes as may be sufficient for the clearing my present enquiry Wherefore 9. First Some external signs are appointed to ratifie seal and confirm the Covenant of God and to tender and exhibit the Grace of that Covenant or Christ himself unto us And these signs are properly Sacraments according to the definition thereof in our Church Catechism to be outward and visible signs of inward and spiritual Grace given unto us ordained by Christ himself as a means whereby we receive the same and a pledge to assure us thereof Accordingly Baptism as a means of Grace doth exhibit remission of sins Act. 22.16 and Salvation 1 Pet. 3.21 and the Lords Supper exhibiteth the New Testament in Christs bloud and is the Communion of the body and bloud of Christ 1 Cor. 10.16 Ch. 11.25 And Rabanus Maurus describing a Sacrament saith De Instit Cler. l. 1. c. 24. that therein sub integumento rerum corporalium virtus divina secretius operatur salutem And that this is the common Doctrine of the Protestant Writers concerning Sacraments which they defend against the Calumnies of the Papists who charge them with asserting the Sacraments to be only significative signs but not exhibitive and also against the fond opinion of the Anabaptists and other Sectaries accounting Sacraments to be chiefly professing signs may be evidenced by perusing Bishop Cranmer in his Preface to his Book of the Sacrament Bishop Ridley de Coena Dom. p. 28 29. Bishop Jewel Apol. Reply Art 8. Dr. Whitaker de Sacr. Qu. 1. c. 3. Bucer Conf. de Euchar. Sect. 45. Epist ad Michael N. Hispan Kemnit Exam. de Sacr. Can. 5 6 7. Vrsini Apol. Catech. ad 3 m Calumn adv Anabapt Chamier de Sacram l. 1. c. 10. Sect. 13. Rivet Cath. Orth. Tr. 3. q. 1. with many others Now none can appoint any such sign as this but he who hath power of giving the Grace exhibited thereby and if any humane authority constitute any sign to this end and purpose it would therefore be an high intrenchment upon the Soveraignty of God and the authority of Christ and the expecting this Grace from any such sign is great superstition 10. Secondly There are signs appointed not to exhibit and tender the Grace of Gods Covenant but to testifie in Gods name the certainty of some point of Faith as the Star in the East was a witness of Christs Birth and an assurance thereof to the Wise men or to tender some particular
longer Lessons sitting while this particular reverence is expressed only at the reading some shorter portion of the Scripture De Eccl. Offic. l. 3. c. 11. is very allowable because it is well observed by Amalarius that the Apostles themselves did sometimes hear the Scriptures read in the Jewish Synagogue sitting as is evident from Act. 13.14 15 16. Where they entred into the Synagogue and sat down and after the reading the Law and the Prophets Paul stood up 5. Obs 3. Standing at a short portion of the Gospel rather than at any other portion of the Scripture is reasonably chosen to express reverence to the holy word of God because the actions and words of our blessed Saviour are for the most part therein contained In the Primitive Church while the servour of true devotion did continue they heard the Writings of the Apostles read with that high esteem and veneration as if they had then seen the Apostles faces and received those words from their mouths which Tertullian thus expresseth Tertul. de Praescrip c. 36. Authenticae literae eorum sc Apostolorum recitantur sonantes vocem representantes faciem uniuscujusque eorum And in like manner they heard the words of the Gospel as if they had seen Christ himself and received these words from his mouth And though all divine truth be therefore highly valuable because it is from God yet so far as concerneth the deliverer it was requisite and warranted by the Scriptures Mat. 21.37 Heb. 2.1 2 3. Ch. 3.3 that those who lived when Christ was in the flesh should shew the higher respect of the two to Christ himself speaking whose words are ordinarily in the Gospel than to his Apostles who were sent by him Ign. Ep. ad Philadelph Wherefore Ignatius accounteth the Gospel to have this excellency in it viz. the presence of our Saviour Jesus Christ and his suffering and resurrection And out of special respect to our Lord and Saviour it was the Custom of the ancient Greek Church to stand up when ever the Book of the four Evangelists was opened Chrysost de Circo Const Apost l. 2. c. 57. or any Lesson read from thence though the gesture of sitting was allowed at the hearing any other Books of Scripture so that the liberty of sitting even at any Lessons from the Gospel was not there indulged the practice of divers Churches being in these things not alway the same where the same liberty was allowed concerning the other Scriptures 6. Wherefore to shew that outward respect to the holy Scriptures which both the Jewish and Christian Churches have owned and wherein our blessed Lord hath given us an example to stand up at the reading them is reasonable and unblameable And the liberty allowed for sitting at the other Scriptures which for order sake is sit to be used doth not countenance any want of high respect to all Divine truth which is expressed by manifesting this respect to a particular short part thereof and that part is to this purpose chosen wherein the words and actions of our Lord and Master do frequently occur SECT III. Of the fitness of kneeling at the Communion and the gesture at the institution of that Sacrament considered 1. To kneel at the receiving the holy Communion hath been judged a gesture very expedient and commendable upon divers respects 1. Because this Sacrament doth in a special manner exhibit a mystical and spiritual Communion with Christ or the Communion of his body and bloud and the greatest reverence and most humble gesture is very convenient for so solemn an Ordinance and so near an approach to Jesus Christ especially since in this great Ordinance there ought to be a devout religious worship performed unto Christ himself Kneeling therefore is a fit gesture of adoration performed in this Ordinance unto God and Jesus Christ which is the more inoffensively performed because our Church hath openly declared against any adoration either of the Sacramental Bread and Wine Rubr. after Communion or of any corporal presence of Christs natural flesh and bloud therein 2. Because of the greatness of the benefits conveyed in this Ordinance to the worthy receiver such as the Grace of God and remission of sins in the bloud of Christ and if he who receiveth some great gift or some great pardon from his Prince doth fitly receive it kneeling and the Poenitentes in the ancient Church always received Ecclesiastical absolution from the Rulers of the Church upon their knees in token of their submissive humility much more he who cometh unto Christ in this Sacrament to receive from him the remission of his sins tendred in his bloud of the New Testament should appear before him with humility Ibidem To this purpose Kneeling at the Sacrament is in our Liturgy declared to be for a signification of an humble and grateful acknowledgment of the benefits of Christ therein given to all worthy receivers and Mr. Hooker saith very well coming as receivers of inestimable Grace at the hand of God Eccles Pol. l. 5. c. 68. what doth better beseem our bodies at that hour than to be sensible witnesses of minds unfeignedly humbled 2. 3. Kneeling is a suitable gesture for solemn Prayer and humble thanksgiving both which may be sitly exercised at the receiving this Sacrament For religious Prayer becometh him who there affectionately desireth to be made partaker of the benefits of Christs Passion and therefore the Communicant should devoutly join in and in heart say Amen to those Petitions at the delivery of the Elements which peculiarly refer to himself The body of our Lord Jesus Christ which was given for thee preserve thy Body and Soul to everlasting life and The bloud of our Lord Jesus Christ c. And humble thanksgiving at the holy Eucharist for the benefits of the New Testament there tendred the love of Christ in his sufferings here remembred and for the means of Communion with the Father and the Son in this Ordinance encluded with reflexion on our own guilt Ans to Admenit Tr. 15. c. 1. div 11. pollution and infirmity is a fit exercise for this Ordinance And upon this consideration Bishop Whitgift declared the kneeling gesture to be very meet for the receiving this Sacrament 3. But against the lawfulness of this gesture divers things are objected 1. That Kneeling is no Table gesture as sitting is nor doth it so properly express our fellowship with Christ Rutherf Divine Right of Ch. Gov. p. 196. and the honour and priviledge of Communion with him as Coheirs Ans 1. As the Lords Supper is no common Feast but a Heavenly Banquet prepared by Jesus Christ which principally consisteth of spiritual graces and benefits and Communion with Christ signified by and tendred under the outward Elements so the administration and participation of this great Ordinance ought not to be guided by the Rules of common Table fellowship but by more religious considerations At other Tables the attendants
Scripture to be a Gospel-Sacrament 14. The latter clause of those words of the Article do manifestly alike deny Confirmation and Ordination to have any visible sign or ceremony ordained of God or that God hath not appointed in them any such properly Sacramental sign as Baptism and the Lords Supper hath For in both these the Imposition of hands is immediately a representation of a benediction and of being thereby received into a higher degree among Christians by the ministerial power of the Church and though further grace from God is needful in this higher degree and humble and devout persons may receive grace from God suitable to whatsoever state he calleth them yet grace is in these cases to be expected in the use of Prayer and from the Promises of Gods assistance to and presence with his people and his Ministry but not immediately from God by the use of Imposition of hands as an outward sign whereby that grace is directly exhibited and conveyed and moreover proper Sacraments are seals of Gods whole Covenant and means whereby he conveyeth both pardoning and satisfying grace And I further add that the acknowledging the sign of Imposition of hands in Confirmation not to have any divine institution or immediate command hindreth not its being of Apostolical practice and that in the use thereof we may both follow the example of the Apostles and certifie Gods favour and gracious goodness to persons confirmed according as is above expressed SECT IV. Of the Ring in Marriage And the Conclusion 1. The Ring was by the old Nonconformists called a Sacramental Sign and a new Sacrament and others since have expressed some fear lest the use of these words with the delivery of the Ring In Name of the Father the Son and the Holy Ghost should favour them who account Marriage a Sacrament But if this was an intimation of a Sacrament a last Will and Testament beginning In the Name of God c. and being signed and sealed must be accounted a Sacrament And even among the Romanists who esteem Marriage for a Sacrament the Ring is not fixed upon for the sign or matter thereof but some fix upon the persons contracting others upon all those words and actions whereby consent is signified others as Estius speaketh doubt which of these to close with Bellarm. de Matrim Sacr. c. 6. and Bellarmine admitteth them both 2. Now though Marriage be in some sense a Religious Constitution as having its original institution from God yet both the nature of this society and the end of it speak it a civil state of Gods appointment even as the state of Government and Subjection is and therefore as other civil contracts are established by words of consent ordinarily attended with real signs or tokens as with us some Livery and Seisin is used in the passing over an Estate and by the general consent of the World an Earnest attendeth ordinary Bargains so by a large consent of Nations hath a Ring been thought fit to establish the Matrimonial contract as a pledge or earnest thereof Whence it was an ordinary custom among the Jews to use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ring of Espousing the manner of its use among the modern Jews is expressed by Buxtorfe in his Synagogua Judaica Syn. Jud. c. 28. and the ancient practice thereof is mentioned in the Talmud in Kiddushin Buxt Lex Radbin in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Among the ancient and laudable customs of the Roman Empire Tertul. Apol c. 6. Tertullian reckoneth this for one that women then wore gold only on that one finger quem sponsus oppignorasset annulo pronubo where the Bridegroom had put the pledge of the Matrimonial Ring Baron An. 57. n. 51. and Pamelius upon that place of Tertullian and Baronius also observeth the like use of the Ring to be expressed by Pliny to which purpose also are the words of Juvenal who describing Marriage saith Et digitis pignus fortasse dedisti Juven Sat. 6. and Theosebius in Photius calleth the Ring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the conjoyner of conjugal society But though the use of this Rite in Marriage was very ancient Tertul. de Idolatr c. 16. even among the Pagan Nations Tertullian assureth us it was no part of their Paganism saith he Neque annulus neque conjunctio maritalis de alicujus idoli honore descendit but this pledge and other common earnests were prudently used long before the time of Christ and are still continued under Christianity 3. And that the principal use of this Rite is under the Christian state continued to be an earnest of this Matrimonial Contract is not only manifest from those ancient ritual words mentioned by Durantus Durandus and many others Annulo suo subarravit me sibi Dominus but from S. Augustin Aug. Tr. 2. in 1. Ep. Johan who calleth it arram sponsi the pledge or earnest of the Husband and the same intent hereof is expressed in several testimonies cited in Gratians Decretum c. 30. q. 5. c. nostrates Foeminae V. Gloss in c. 27. q. 2. si quis And in our Liturgy the giving and receiving a Ring is declared to be a pledge of the Vow and Covenant made between the persons who enter upon this state of Marriage And whereas these words In the Name of the Father of the Son and of the Holy Ghost have some relation to the pledge of Wedlock by the Ring in our Office of Marriage as it is a testimony of consent to the Covenant of Marriage the sense and design thereof is to express thus much That this Contract of Marriage in the Church is undertaken with respect to the Rules of the Christian Doctrine and the Institution of God concerning Marriage and by Authority therefrom and in Subjection thereunto and that by reason of this institution the expressed consent of the persons contracting must stand firm and inviolable and therefore it is fitly and solemnly declared to be In the Name of the Father of the Son and of the Holy Ghost in that being now joyned together by God no man can put them asunder 4. But besides this principal end of the Ring the delivery thereof did also include a giving authority to the Wife to command and take care of the goods of the house and the provisions which the ancient Romans usually sealed and hence the Ring given in Marriage was a Seal-ring Paed. l. 3. c. 11. Thus Clemens Alexandrinus calleth it a Ring of Gold given to the Woman but not for ornament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to set a seal upon what requireth safe custody and in the same Chapter he saith that the care of the house is fitly committed to the Wife and those who have no wives may use the Seal-ring themselves So he expresseth this ancient usage of giving a Seal-ring which may also not improbably be designed in the comprehensiveness of Tertullians language Tertull. ad Vxor l. 2. c 9. by his Phrase of