granted to them by the Civil Magistrate and held in tenure from him and not claimed as pertaining to the Episcopal function by Divine right 4. Their Courts determine no other civil causes than the Civil Magistrate and his Laws do permit or if any do the fault is not in the Prelateship but in the persons Further they inflict civil punishments give licences exact oaths c. by authority from the Magistrate whose substitutes therein they are And therefore the Prelates neither in this nor in any of the former instances can be said to impair the dignity authority or supremacy of the Civil Magistrate but herein do all things in and by the protection of his authority 5. If all our Ministers be exempt from the Magistrates Jurisdiction in some things appertaining to them but in what things I know not this very exemption it self is an act of the Magistrates Jurisdiction and depends upon his pleasure and how can it then any wayes impair the same Sect. 45 These things may satisfie in answer to this exception The Honours and Lordships given to the Bishops is a civil additament which we have no reason to envy them neither doth that Title or their rule and dominion infringe the Prerogative of Christ or the Power and Authority of the King And how their Honours and power in the Church should discharge us of our obedience or be a ground of our contentions I must profess I see not how any rational account can be given to any considering man Sect. 46 Except partic 6 6. But if they have a power themselves yet how can they set up and substitute and require our obedience to other officers which in the Church are confessedly not of divine institution for this also is an exception against our Episcopacy and thus did the Presbyterian Divines give it in in their (e) 1. Pap. of Propos except 2. against Bishops Proposals to His Majesty That by reason of the disability to discharge their duties and trusts personally The Bishops did depute the Administration of much of their trust even in matters of Spiritual Cognizance to Commissaries Chancellors and Officials whereof some are meer secular persons and could not administer that power which originally pertaineth to the Officers of the Church And again in their Second paper to His Majesty presented in reference to His Majesties Declaration communicated to them before its publication they say The Prelacy which we disclaim is That of Diocesans upon the claim of a superior order to a Presbyter assuming the sole power of Ordination and of Publick admonition of particular offendors enjoyning Penitence excommunicating and absolving besides Confirmation over so many Churches as necessitated the corruption of Discipline and using of Humane officers as Chancellors Surrogates Officials Commissaries Arch-deacons while the undoubted officers of Christ the Pastors of particular Churches were hindred from the exercise of their office Sect. 47 Answ 1 Answ 1. How much these things may signifie towards the design for which they were urged by these Brethren petitioning for an alteration of the establishment which here I meddle not with sure I am should all these things be granted they signifie nothing as to the exemption of us from a peaceable submission to these officers being established And this is all that I here aim at As to the Diocesses and Superior Order I have already spoken to them the matter of Ordination I shall examine under the next exception Sect. 48 Answ 2 2. As to Publick admonition Penances Excommunication and Absolving c. I say that such censures as these are to be executed in the Church none that knows the nature of a Church and is acquainted with the Scriptures did ever or do now question The censures are necessary the ends great To preserve the Church in Purity and Peace To keep men from Scandal and Schism To recover the lapsed sinner To restore the Penitent To strengthen the weak To confirm and establish the doubtful to make the Church (f) Cant. 6.4 10 comely and beautiful in her self and terrible to her enemies as a well marshalled Army Now when we acknowledge the Censures of Divine institution and of so great necessity why should we quarrel at the Administrators which yet are not so uncapable of this trust as some may conceive The Bishops on all hands are granted an interest in the power of the Keyes even by those who will not acknowledge them above the Presbyters Now if they exercise this power alone or with others yet excluding some whom we judge to have an interest with them yet what they do they do by vertue of that authority which they have The taking too much upon them or any male-administration may be personal faults but no ground for us to refuse obedience Sect. 49 Answ 3 3. Neither do these inferior officers pass these Censures alone but with others nor do any according to our constitutions keep Courts in affairs of this nature but with someone or more Presbyters there with them Sect. 50 Answ 4 4. But grant that these Officers have not a Divine institution but substitute under the Bishop by an authority meerly humane though some conceive some footsteps of an Archdeacon in Scripture in Silas and Mark to Paul and Barnabas although not under the same name Yet 1. The Lay-Elders beyond all doubt are as much secular persons as any of these and have as little a foundation in Scripture as these as to the being Ecclesiastical officers and the passing of Church-censures and then methinks these men that could admit them may admit these If their being secular persons be an argument against these sure I am it is as strong against them and with us more for they never had any legal establishment in this Church as these have But 2. The legal establishment of these Officers by the Laws of the Kingdom is enough to engage our submission to those Laws and upon this account may even those men with a good conscience obey them who yet acknowledge not a Divine institution of them nor a Divine right in Episcopacy it self For 1. Sect. 51 I think there is very much truth in those words of Archbishop Whitgift which I find cited but miserably misapplied by Johnson the Separatist viz. The substance and nature of Government must be taken out of the Word of God and consisteth in these parts That the Word be truly taught the Sacraments rightly administred Vertue furthered Vice repressed and the Church kept in quietness and order All this is certainly of Divine institution and this we may and must submit to And this is all which the Bishops and Officers under them are impowered to do But saith he the Officers of the Church whereby this Government is wrought be not namely and particularly expressed in Scripture but in some points left to the discretion and liberty of the Church to be disposed according to the state of times persons and places Now if there be a truth in this which
antecedaneous to that absolution The Penitent having first made his confession of sin and supposing him truly such Absolution is certainly his due by the Promise of the Gospel and what is so given i.e. declared here by the Minister is (x) Mat. 18.18 John 20.23 ratified by Christ in heaven But the truth is errante clave the person not being penitent the Absolution though upon his profession it remits the censures or estates him in the communion and gives him the peace of the Church yet as to mercy with God it signifies nothing nor is it given any otherwise than conditionally that the subject be capable it being purely Ministerial and Declarative of the mind of Christ in the Gospel Nor is there any difference between I absolve thee in the sense of our Church and I declare thee absolved which is really all one Therefore to contend about this is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to contend about words when we differ not in the thing CHAP. IX 5. Exception answered and the Matter of several Collects examined and cleared THere remains only one exception more Sect. 1. Except 5. The matter of some Collects (a) Acc. of Procond p. 15. which were desired to be debated and considered And these are these ten for as to the Collects for Christmas day Newyears day Whitsunday c. Where the exception is only to these words This day or upon this day The businesse is only verbal and not material and if it be said as upon this day or as about this time it is enough 1. The first is the Collect for Saint John Evangelists day Sect. 2. Coll. for St. John Evan. day Answ and that is this Merciful Lord we beseech thee to cast thy bright beams of light upon thy Church that it being enlightned by the Doctrine of thy blessed Apostle and Evangelist John may attain to thy everlasting gifts through Jesus c. Now I cannot easily conjecture what that is that should in this Collect be matter of offence unlesse it be that it supposeth the Church enlightned by the Doctrine of John And really in this where is the crime Doth it at all oppose the Doctrine of John to Christ Doth it make the Gospel to be of John and not of Christ Nothing lesse (b) The Gospel is the Gospel of God 1 Thes 2.2 of the blessed God 1 Thes 1.5 My Gospel 1 Tim. 1.11 of Christ Rom. 1.16 yet St. Paul cale it also Our Gospel 2 Tim. 2.8 as that the Gospel of Paul so is it the Doctrine of Joâ—â— which he preached His Doctrine is the Doctrine of Christ nor do we mean any thing else but the Doctrine or Gospel of Christ preached by Saint John And would we seriously study that Doctrine of Christ delivered by him I am confident we should soone put an end to these unnecessary disputes the main scope and design of His Epistle being to presse and perswade Peace and Love 2. Another Collect is that on St. John Baptists day Sect. 3. Coll. on St. John Baptists day for these I suppose must be the Two Collects on St. Johns day mentioned and it is this Almighty God by whose Providence thy Servant John Baptist was wonderfully born and sent to prepare the way of thy Son our Saviour-by Preaching of Penance make us so to follow his doctrine and holy life that we may truly repent according to his preaching and after his example constantly speak the truth boldly rebuke vice and patiently suffer for the truths sake through Jesus Christ c. I cannot see in this Collect Answ what is either for matter unsound or for words ill expressed unless that one or both of these expressions be thought so wherein St. John is said to be wonderfully born and to preach Penance Sect 4 1. For the former That he was wonderfully born though not as Christ alone (c) Luke 1.34 without Man of a (d) Isa 7.14 Mat. 1.18.23 Luke 1.27 Pure Virgin by the (e) Mat. 1.18 20. Luke 1.35 Power of the Holy Ghost but in the way of ordinary generation yet I think the Scriptures do sufficiently evidence if we consider those several wonders or miracles precedaneous or concomitant to his birth Such as the Prophesies of him long before as of an extraordinary person the forerunner to prepare the way for the Messiah one of old (f) Mal. 4.5 6. with Mat. 11.14 Mar 9.11 by Malachy this renewed to his father (g) Luke 1.17 Zechary immediately before his conception His father seized upon with a (h) Luke 1.12 13. fear and consternation of spirit when he received this promise and strucken (i) Luke 1.20 dumb for a season for several months not able to speak partly for a check to his diffidence partly for a sign to confirm the promise This Message brought by (k) Luke 1.11 19. an Angel from heaven The Mother conceiving when both her husband and her self (l) Luke 1.18 were old and according to the ordinary course of nature past the acts of generation The child thus born (m) Luke 1.15 filled with the Holy Ghost from the birth and born to (n) Luke 1.15 live an austere life far different from the ordinary way of men in that age and (o) Luke 1.17 Mal. 4.2 5. to go before as the Morning Star to the Sun of Righteousness All these speak the wonders of his birth though indeed short of the wonders of Christs which followed Sect. 5 2. For the other that he preached Penance and so prepared the way for the Son of God in the world I cannot imagine what in this can be matter of doubt Which out Church never conceived in the least to favour the Popish satisfactory Penances but is no more than as we read in the Gospel that he did Preach the Baptism of Repentance for the Remission of sins (p) Mat. 3.1 13. Mat. 1.2 9. Luke 3 2 19. His constant work being to Preach Repentance as Preparatory to Baptism and so to fit men to receive Jesus Christ the true Messiah and to entertain the Gospel and Kingdom of God Here is then nothing in this Collect to be a matter of scruple to a considering man 3. The Collect on Innocents day excepted also against is Sect. 6. Coll. for Innocents day Almighty God whose praise this day the young Innocents thy Witnesses have confessed and shewed forth not in speaking but in dying Mortifie and kill all vices in us that in our conversation our life may express thy faith which with our tongues we do confess through Jesus c. Against this there are these two things objected 1. That these little children who were murdered by the Sword of Herod cannot properly be called Martyrs or Witnesses of the praise of God which they knew not nor could they understand nor were they so much as children of the Christ an Church that Oeconomy being not yet set up in the World 2.
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Peace-offering An earnest and passionate Intreaty for PEACE VNITY OBEDIENCE WHEREIN An Impartial View is taken of the Chief Controversies among us as to Doctrine Government Liturgy and Ceremonies And it is cleared That the Differences are not so wide as by the Heats of men they seem to be Nor Any thing required but what may lawfully be submitted to by men of Humble and Peaceable that is Christian Spirits Designed Especially To perswade to a lawful Conformity a just and necessary Obedience to the Laws established for PEACE yea for CONSCIENCE sake By JOHN STILEMAN M. A. Minister of the Gospel and VICAR of TUNBRIDGE in KENT Chrysost Hom. 31. in Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Contra Rationem Nemo Sobrius Contra Scripturas Nemo Christianus Contra Ecclesiam Nemo Pacificus Senserit And as many as walk according to this Rule Peace be on them and Mercy and upon the Israel of God Gal. 6.16 LONDON Printed for Thomas Pierrepont at the Sun in St. Pauls Church-yard 1662. ILLVSTRISSIMO DOMINO Stemmatis Nobilitate nec non Primariae Eruditionis Eximiae Virtutis Egregiae Pietatis nominibus verè Honoratissimo ROBERTO Comiti Leicestriae Vice Comiti Lisle Baroni Sidney de Penshurst Serenissimae Regiae Majestati à Secretioribus Consiliis S. P. VEreor Illustrissime Comes ne insolentis audaciae crimine quod apud Dignitatem vestram deprecari expediret maximè meritò intentarer qui chartulas has tanto tamque splendido Nomini inscribere non subtimebam Non enim tantum mihi ausim tribuere ut quod in publicum emittere tenuitas mea praesumserit vestris manibus dignum censerem Sed spes est neminem mihi vitio versurum fore si Quem omnes summo prosequuntur honore ipse Colerem suspicerem admirarer Quin singularis illa Benevolentia qua obscurum me nulliusque nominis dignata est prosequi Celebritas vestra Quem Docti Mecaenatem Ecclesiae Patronum Ecclesiarum Ministri Fautorem dicunt verè dicunt Gratitudinis hoc Observantiaeque specimen efflagitat Liceat itaque rogo Primitium hoc quale quale sit Strophiolum vestro Nomini porrigere quale se angusta nostra inculta exhibere possunt viridaria parùm fateor amaenum piis tamen candidisque lectoribus spero haud insalubre Vidimus heu vidimus Angliam bellorum incendiis conflagrantem ardentes Provincias prostrata exanguia virorum civitatum cadavera in Optimates in Regem insurgentes de plebe infimos Ecclesiam omnibus calamitatum procell is objectam male-feriatorum pedibus miserè conculcatam Illius vero Dei Opt. Max. qui per tot annos exulantem Regem in solium reduxit qui Optimates Honoribus Episcopos Cathedris Pastores Ecclesiis restituit ejus inquam auspiciis jam tandem respiravit Respublica revixit Ecclesia Antiquae jam rursus vigent leges Quae certè bona si nostra nôrimus omnium animos laetitiâ omnium ora summis Divinae Benignitatis laudibus explerent omnesque ad Promovendam hanc conservandamque Ecclesiae Pacem tam divinitùs datam excitarent At vero quis crederet plurimorum mentibus etiam adhuc inhaerent penitus imo vigent discordiarum semina Hic in Leges Regem Regimen Ritus Ecclesiasticos Publicasque Formulas petulantiùs invehiturâ— Ille teneris animis scrupulos injiciens inanibus terriculamentis infirmos perturbat Hinc Leges iniquitatis insimulantur illinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tyrannidis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sugillantur istinc reductis antiquis innocuis Ritibus Liturgiâ Religio quasi tota jam corrueret inundantis iterum Romanae Superstitionis metus esset defletur Hi nolunt Illimetuunt eâdem cum caeteris fidelibus viâ incedere legibusque circa res Ecclesiae se submittere Quis talia fando Temperet â lachrymis Summus ille Pater luminum Deus pacis qui dedit Ecclesiae unicum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui proposuit nobis unicam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 14. qui praeparavit nobis unam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jud. 3. sicut promisit sic impertiat omnibus Corunum Jer. 32.39 viam unam illuminet omnium mentes Divina veritate edoceat omnes Fraternam charitatem ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 4 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 studiis sincerae pietatis sedulò omnes incumbamus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adolescamus in eum â—ui est Caput Christus Quod ut fiat has laborum nostrorum Primitias Ecclesiae offerre dicare visum est quò scrupulis qui tot adhuc malè habent ex animis fidelium evulsis Dubitationibus Praescissis iniquis suspicionibus amotis Christiani inter nos omnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Legibus Ritibus Formulis Constitutionibus Ecclesiae conformes ejusdem Paci Gloriae splendori consulere inducantur Si quod absit tanta de spe decidamus hoc tamen nobis erit solatio fecimus quod potuimus in magnis vel voluisse sat est Etiam paucillum similae acceptum est Deo Levit. 5.7 11. ubi Pecudes Turtures non sunt in manibus Qua spe fretus sub Divinae Benedictionis auspiciis vestraeque Celebritatis umbrâ Clientelâ scripta haec qualiacunque sint confidentiùs ausim evulgare Vestro Nomini in aeternum observantiae Monimentum inscribere ista dedicare siliceat Dignitatis vestrae Humillimo Cultori Clientum infimo JOANNI STILEMAN Dat. Pridie Idus Maii. Anno Aerae Redemptionis M.DC.LXII TO THE Pious Judicious and Candid READER IT was an ancient observation (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gregor Presbyt in vitâ Nazian that the wickedness of Christians brought in Persecutors upon the Church and raised up Julian against Christianity What was of old we have seen in our dayes and lamentable experience hath made it manifest to any observer The Church of England did deservedly challenge as her due the title of the Best Reformed Church in the world Reformed by the Best Authority in the most Regular way according to the Best pattern and nearest to the Apostolical Canon standing as a City upon an hill and shewing to the world more holy Bishops eminently learned Divines Faithful Dispensers of the Sacred Mysteries and some even of the enemies of her Discipline being judges more of the Truth of Religion and real Power of Godliness than any Church of Europe besides not excepting even those who pretended to the most righteous Government and Purest Discipline God had here planted his Vineyard built a Tower fenced it with the Mound of Peace given to her a Defender of the Faith such a King as the world could not afford such another Under which blessings she prospered and flourished to the wonder and envy of all round about us But Prosperity is often we know abused to Sensuality In Peace and Plenty men grow wanton and when the
I think few will deny if the Church have such a liberty And she hath made use of this liberty to appoint such persons for such ministrations agreeable to the general rules of the Word and answering the general end of Discipline and Government We may then submit to that Discipline and Government notwithstanding the supposed or real personal faults of the Administrators yea though we judge no Divine institution of the particular Officers But 2. Sect. 52 It is needless as to the main designe of these papers which is onely to perswade to unity and a peaceable obedience to spend time and words in the full defence of the Calling of Bishops farther than the necessity of this argument requires Many whom it would be highly uncharitable and unchristian to deny to be holy and faithful men do cordially believe the Calling of Bishops to be Apostolical and by Divine appointment And there needs no argument to perswade such to obedience And for those whether Ministers or others who approve not of nor are satisfied in the Calling of the Bishops and their subordinate Officers as such yet that they not only may but considering the establishment ought in conscience to submit in peace and with cheerfulness too may be fully cleared by these following Considerations 1. Sect. 53 If they will not own a National or Provincial Church or any Church larger than the limits of one Congregation which yet the (g) Jus Divin Minister Evang part 2. cap. 1. p. 12 13 14. London Divines of the Presbyterian perswasion have owned and proved and therefore I judge they do so still yet they must acknowledge that This Kingdom is a Kingdom of Christians or a Christian Nation and this is indeed tantamount to a National Church then consider 2. That the state of a Christian Common-wealth cannot be perfect without some general Visitors and Overseers of the several particular Churches 3. That though a particular Church or Congregation may be compleat without them yet for the necessary union and agreement of the several particular Churches in Christian Provinces and Kingdoms it is fit and agreeable to reason and no wayes repugnant to the Word of God that under the Supreme Magistrate there should be other Governours to protect and encourage those Ministers and Churches which do their duty and to punish those which shall offend Wherein if either through want of humane Laws or some personal corruption they shall in some things pass their bounds they do no more than any other officers either Civil or Ecclesiastical through frailty and infirmity may do 4. Sect. 54 Therefore I offer these few particulars unto all serious sober considering Christians to be advisedly weighed some whereof the forecited Mr. Bradshaw (h) Unreas of Separ p. 65. used against the Separatists and may upon those grounds if they will admit no more with equal force of reason engage all peaceably to submit to and live contentedly under the Government and Discipline established by Law 1. Whether the Supreme Magistrate have not power to oversee and govern all the several Churches within his Dominions yea whether he be not bound so to do Without doubt he is 2. Whether for his further help and assistance herein he may not make choice of some grave learned and Reverend man to assist him in the same Government This I think is so rational that no considering man will deny it 3. Whether by vertue of this power these persons thus called may not lawfully try the abilities of all the several Ministers within that Dominion and give publick approbation of the worthy and inhibit those who are unworthy from the execution of their Ministery and whether may they not visit these several Ministers and Churches convent them before them and examine how they have behaved themselves in their places and punish the blameworthy 4. Whether for the more easie and orderly government of the said Churches so far forth as it appeartains to him he may not divide his Kingdom as ours is into Provinces assigning over each of them under himself some special Magistrate though we call not the Arch-Bishop or Bishop by that title but in a large sense it may pass and I know no Solaecism in an Ecclesiastical Magistrate And if we own him but so far this is enough to engage a peaceable obedience fit for learning and experience to oversee and govern all the general and particular Churches there and whether may he not also subdivide those Provinces into Diocesses assigning also unto them other more inferior officers under him and his Provincial officers to oversee the several Churches within such and such a precinct none doubts but he may 5. Whether it destroy the nature of a Ministerial or true particular visible Church that many of them should appertain to one Provincial or Diocesan government though in that respect they should be held or reputed for one Provincial or Diocesan Church That it doth hath been said by those of the separation but never proved but I am sure according to the Presbyterian principles it doth not whose Classical Provincial and National Church must be built upon the same foundation with the Diocesan Sect. 55 These things were proposed by that learned Non-conformist and thought sufficient even according to the principles of those Ministers who were not satisfied with the Bishops power without farther proaese as being clear by their own light to stop the mouth of that bold Separatist And those very things which were then accounted Arguments of force enough to prove a lawfulness of Communion in those Churches which are under this government have the same force to prove the lawfulness of the peaceable exercise of our Ministery under the same For whether we grant their Jurisdiction in the Church to have been ab initio and an Apostolical constitution or no as indeed now that I know plead it is as exercised in all the subordinate officers hands nor is it needful we should yet this we must grant that they are Commissionated under His Majesty for the exercise of this power whom we acknowledge over all persons and in all causes even Ecclesiastical Supreme Governour And upon this ground are we bound to obey them in all lawful things though we should deny their Apostolical standing And this is enough to preserve our peace for it is not essential to Peace that we are in all circumstances of the same judgement but it is essential that we for the main walk in the same way practice the same things and perform the same duties And it is not strange that divers men should agree in one necessary practice though they agree not in the reason of that necessity Neither do the established Laws require us nor were ever the Bishops so rigorous as to require that we should profess the Divine right of that constitution in manner and form as it is established but that we obey in our places in all things not contrary to the Word of God And whether we judge
they may and that which satisfieth me I hope may have the same force to satisfie others when the argument is produced and the evidence of truth appears I shall here only speak to the Liturgy and publick forms of prayer c. and if these papers find acceptance I shall communicate the like about the Rites and Ceremonies Sect. 7 As to the Liturgy then binding to the form of words in prayers praises and administration of Sacraments and the other holy offices I shall only desire the conscientious Reader to weigh this one argument If it be unlawfull to conform to the law in the use of this Liturgy then it is either because it is a form prescribed or because there is something in the matter which makes this particular form to be unlawful though other forms should not be so But neither is it unlawful because a form nor is there any thing in the matter of it to make this particular so Therefore upon no account is it unlawful to use it Sect. 8 The proposition is most evident for if it be neither unlawful to use a prescribed form nor there be any matter in this form to make this unlawful I see not what shadow of any thing else can be objected against the lawful use of this And under one of these heads hath all been comprehended that hath ever been objected The Separatist boldly denyeth the lawfulnesse of any form the soberer Non-conformist will allow a form but only some things in the matter of this are scrupled The Assumption I shall labour to clear in both the branches Sect. 9 1. It is not unlawfully to use a prescribed form for if it be what a sad doom must we passe upon those thousands of humble well-meaning poor Christians which desire to serve God as far as they are able who yet neither do nor can pray without a book before them or a prayer taught them shall we judge that none of all these and God knows they are many do either pray or have their prayers accepted but sin in praying so God forbid yea what a most unchristian and uncharitable censure must we passe not upon some poor weak illiterate Souls but upon those many able Divines famous Preachers holy Confessors glorious Martyrs who for many years and ages constantly used the prescribed forms of the Church in their publick Ministrations Must all these be condemned as such who worship God in an unlawful way yea must all the Christian Churches of the world for many Centuries be condemned as so carelesse of Christianity and Religion that the very substantial acts of their publick worship were offered in an unlawful way O my Soul come not thou into the secrets of the men who thus judge Sect. 10 But in the Scriptures we find Forms given used prescribed and were all these unlawful That was a form which Moses used not once but constantly [g] Num. 10.35.36 at the removing and resting of the Ark which Solomon also made use of almost in the [h] 2 Châ— 6.41 same words at the Dedication of the temple And David [i] Psal 68.1 at the bringing of the Ark into the City of David In the same Scripture we find forms for constant set times and occasions there we have one [k] Psal 30. Psalme a solemn Form of praise at the dedication of the house of David [l] Deut. 20.5 according to the law Another [m] Psal 92. a Psalme for the Sabbeth day another a solemn form of praise made by David to be used by the [n] Psal 136. with 2 Chron. 7.6 20 21. Levites and the singers with instruments of musick another a [o] Psal 105. with 1 Chron. 16.7 8. form of praise as composed for the Quire several forms of prayer to be used in [p] Psal 86.22.102 affliction one penned [q] Psal 90. vide Moâ—ler in lac by Moses for a prayer upon occasion of Israels suffering in the Wildernesse to lie by them to admonish them of their weaknesse mortality and sin and to direct them in their addresses to God one [r] Psal 95. more then probably seeming to be written not for private use but appointed for [s] Apparet ex verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 venite Psalmum hunc non in privatum usum scriptum sed publicis convintibus destinatum fuisse quando populus frequens ad templum conveniebat ut in Sabbato ita enim populum alloquitur ut jubeat omnes concurrere ad hoc sanctum opus per agendum Moller in Psal 95. c. Apparet hunc Psalmum Ecclesiasticae congregationi praesertim frequentiori destinatum quasi erat apud Judaeos die Subbati Muscul in eundem the publick assembly when people come to worship at the Temple which our Church doth therefore use in the beginning of her sacred Offices viz. the venite c. Come let us sing c. Were not the Levites in Hezekiahs time [t] 2 Chron. 29.30 commanded to sing praises with the words of David and Asaph the seer And the Priests and Levites in Ezra's time [u] Ezr. 3.10.11 set by the builders to praise the Lord according to the Ordinance of David and they sand together by course or quire-wise what even in that form of Psal 136. For his mercy endureth for ever Do we not find the people stirred up to pray in time of affliction and [x] Hâ—s 14.2 3. words put into their mouths yea the Priests and Ministers of the Altar to pray in a form too and say [y] Joel 2.17 spare thy people c. what is that in Isaiah [z] Isa 12.1.4 but a form to the Church In that day shalt thou say O Lord I will praise thee c. and In that day shall yee say Praise ye the Lord c. what else can we judge of that [a] Rev 15.3 song of Moses mentioned in the Apocalypse which the victorious Christians are said to sing To omit in the New Testament those many forms of [b] Rom. 1.7 1 Cor. 1.3 2 Cor. 1.2 Gal 1.3 Eph. 1.2 1 Thes 1.1 2 Thes 1.2 salutations [c] Eom 16.24 1 Cor. 16.23 Phil. 4.23 1 Thes 5.28 2 Thes 3.18 valedictions and blessings so frequently used by the Apostles which none ever doubted but we may lawfully use still as the Church doth use that very form of words in Baptisme which Christ used in the Commission I Baptize in the name c. yea Christ himself we find using that very form of words which David the Type had used before Eli Eli lamasabachthani [d] Mat. 27.46 Psal 22 1. See on this Argument Synopsâ—urior Theol. Disp 36. Thes 33. My God my God why hast thou forsaken me Sect. 11 And to all these let me add that one form for all That which our Lord hath given us in his prayer which he taught his Disciples which the Church hath not only accounted but constantly used as a form and thought fit
Noluistis ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Voluistis Aret. in l. oc Yee would for a season rejoyce in his light and Yee would not so Aretius interprets it both true and of the same persons yet a contrary will 4. Admit the same speech be delivered of one and the same thing one affirming the other denying yet no contrariety i. e. no contradiction For examine the speech [p] Mic. 5 2. Mat. 2. 6. See these places more fully and exactly ventilated in Gataker Cvn. lib. 3 c. 18 p 200.201.202 Thou Bethlehem art the least and Thou art not the least In the one the least because of the smalness of the circuit in the other not the least being dignified by our Saviours birth 5. Read we a contrariety as sometimes we do yet either our ignorance it is that we see not or if we see want of discretion that we give not our selves and others satisfaction in this case St. Mathew writeth There was [q] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 8.30 a far off from them an herd of Swine St. Mark and St. Luke say There [r] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mar. 5.13 Luk. 8 32. by them Let men learn what this means and having considered these let them demand satisfaction for the other 6. Say one place sorbids another commands the same thing will men take part with one against the other or not lay their hands upon their mouths till they know what answer to make [s] Hos 4.15 Come ye not to Gilgal go not to Bethaven here is a prohibition yet in another place [t] Amos 4.4 Come to Bethel and transgresse to Gilgal here an injunction How doth one bid another forbid What! is God divided is their dissention in the Spirit of Vnity or is there more then one truth Prophet against Prophet Osee against Amos and Amos against Osee nothing so The plain-song is negative Go not up The Descant is varying the tune by way of Irony or mock as that of Elijah when bidding Baals Priests [u] 1 King 18.27 Cry aloud he gives a reason because Baal was pursuing his Enemies 7. We take not this to be more prejudicial to the truth than the word Cajnan [x] Luke 6.36 in the Genealogy of Christ put in by the seventy Here let us observe how Junius followeth the truth in love speaking of this point The Objection is if that word Cajnan be admitted the authority of Lukes Gospel is impreached for [y] Falso adhibetur Cajnanis uomen the name of Cajnan is falsely put in to this Junius answers [z] Etsi re falsum suisse dabimus tamen suit opinab le quam opinionem in vulgo roceptissimam respexit lucas Jun. paral l. 1. Paral. 60. Though indeed false yet was it otherwise supposed I but Luke knew it was false [a] Sâ—ivit quidem illud sed hoc â—â—â—â—modi esse sciv â— qâ—od reâ— tantum unius bi â—oriâ—â— noâ— autem fidâ—i catholicae â—eritatem effend ret ibid He knew it indeed but he knew it to be such a point which might offend the truth of one only Historie but not of the Catholick Faith I but Luke by this means did confirm an errour but it was no such purpose of his the remedy he knew would have been worse if in all hast out of season he should have attempted the removal of this name [b] Propter cansam quae non atâ—ingit funda mentum ullum fidei propri per sâ—â— periclitata fuisset scripturae authoritas c. for so the authority of the Scripture might have been endangered whereas this 〈◊〉 point did not properly of it self touch the foundation of Faith I but this is the wisdome of the flesh [c] Non est sed spiritus haec faâ—i nâ—ia ibid. No it is the wisdome of the Spirit that those [d] Quod 70 olim mutaverunt Mosen indignè factum quod Evangelista Apostoli mutatuâ—â— receperint sapientur factum per spiritum Dei convenientur â—â—is temporibus ibid. 70 changed Moses it was not well done that the Apostles and Evangelists received it being changed and so did use it I hold it wisely done by the Spirit of God and sorting with the times Then closing the point desireth of God this modesty in this our age bearing with others errours which without offence for peace and edification might be tolerated and extinguish that fervent spirit of contention which now a daies can pardon their brethren nothing nor yield ought to the publick peace edification and charity the bond of perfection which [e] Nihil tegere dissimulare potest in eo qui tegit peccaâ—â— nostra miscricordiâ maximâ toleravit tempora ignorationis nostrae ibid. can cover and wink at nothing even for his sake that covereth our sins and in greatest mercy beareth with the times of our ignorance as if that blessed Servant of God his exhortation had respect to the words of St. Paul [f] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Follow the truth and for fear of being over eager it is added in love The ground of which sweet intreaty if we may conjecture he might take of St. Hierom [g] Quâ—d semel aures hâ—miâ—um occupaverat et nâ—scentâ—s ecclesis robo averat fi dem justum aâ— etiam nostrâ— filentio comproba ri Hâ—â—ron 1. Proâ—m in Pâ—ral what thing â—ath once possessed the ears of men and hath strengthned the faith of the Church springing up it was meet also by our silence to be approved 8. To close all [h] Arist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 4. there is no contradiction unlesse it be of the same person [i] Ad idem se cundum idem simal et eodem tempore Arist de repreh Sophistar action and time and in the same manner Now in the History mentioned by the Psalmist there are divers persons to whom these words may be fitted some of the learned understand Moses and Aaron and They were not disobedient others fit them to the wonders and judgements which God sent forth others take it of Pharaoh and his Host and They were not obedient and to this the old version refers so as there is a truth in them all no falsehood if Dunces that have a wrangling Spirit can render a question for Averroes the Arabian interpreter his credit as where Aristotle writeth Natural Philosophy is busied in that [k] Physica speculatur de ente quod possibile est moveri Arist which is possible to be moved the Arabick is [l] De ente quod impossibile est moveri Averr which is impossible to be moved by distinguishing as their manner is a [m] Subjectum commune vel adaequatum common subject from a proper what a foul shame is it for us that will not understand which we may specially terms far more easily composed without prejudice to the truth of Gods word and our Holy Faith Thus far that learned man in answer to
this exception adding in the close this Let men with whom we have to do in this case but promise us their love in the truth and we dare promise their [n] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 13.5 love will have much patience Thus much for the version of this They were not Obedient in the Old and not Disobedient in the New 2. To the other in the next Psalme in the Old Translation Psal 106.30 considered Phinehas prayed in the New executed judgement wherein they are said to be contrary this learned man proceeds to answer thus 1. Might not Phinehas do both pray and execute judgement These be divers things but not contraries Paul Baptizeth and Paul Preacheth the same person but a several action several not contrary But doth this translation He stood up and prayed deny that he executed judgement Admit this kind of argument viz. that diversity of reading implieth a contrary story we may shew our love in easie crediting them that say so but then we follow not the truth as it doth become us For those places [o] Psal 40.6 Mine ears hast thou pierced and [p] Hebr. 10 5. A body hast thou prepared me do seem as unlike yet they speak both of the same person and action So He (q) Isay 28.16 that believeth shall not make hast in the Prophet and (r) Rom. 10.11 He that believeth shall not be ashamed in the Apostles have more odds in shew than that which here offends our Brethren but they are a looking-glasse to see mans infirmity how it pretends truth but intends not love The Prophet and the Apostles well agree notwithstanding the diversity of words for he that beleiveth makes no more hast then good speed and therefore is not ashamed a figurative speech Metonyâ—â— effecti because hasty men are disappointed and men disappointed are ashamed In Osee it is said that (s) Hos 12.4 Jacob had power of the Angel and prevailed He wept and made supplication but the History (t) Genes 32.28 hath no such words as He wept or prayed what then yet might he do all these and no contrariety in the action Obj. But the word signifies He executed judgement 2. Sol. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prayer is derived and it may seem the Translatour read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which Conjugation it is rendred prayed having the same letters the same points the same accent in the History of Abraham and Abimelech (u) Genes 20.17 Then Abraham prayed unto God neither are we alone in this Translation The Targum and Chaldee Paraphr is He prayed the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He offered up Sacrifice And since it was an action so pleasing to God we do injury not to think he prayed when he did apply himself to this work since every thing yea executing judgement is sanctified by prayer Now the word bearing so other Translations Chaldee and Greek rendring so as we condemn not others so neither have they cause to condemn us Is it Heretical or an occasion of danger either way interpreted [x] Qui bene operatur bene orat Glos Ordin He that is well employed prayeth well and Prayer it is that sanctifieth every duty of our calling so as Prayer excludes not executing of judgement nor doth this exclude that How then are these Translations made enemies that in this holy businesse have so kind an eye each to other as [y] Exod. 25.20 Cherub towards Cherub and both looking towards the Propitiatory Inst But the Holy Ghost meant only one of these Repl. 3. But which is that one that you mean what assurance of that why not that which I mean the words bearing both why shall we say but one In this case S. Austin his counsel may well be followed (z) Cum alias dixerit hoc sensit quod ego alius imo illud quod ego religiosius arbitor dicere cur non â—trumque verum Aug. Conf. l. 12. c. 31. When one shall say the Holy Ghost meant as I do and another as I do I think it a more religious speech to say why not rather both if both be true yea if a third or a fourth (a) Cur non illa â—mnia vidisse tredatur per quem unus Deus sacrâ—s literds vera diversa visuris multorum sensibus temperavit ibid. And if any man seeth any other truth in these words why should not he be thought to see them all by whom one God hath tempered the holy Scriptures with senses of many things for them that see many true things and yet divers What himself would do in such a case that Father setteth down rather keeping himself to the liberty of the Word then any way either to imprison it or the riches of Observation that arises from it And in another place he sheweth what inconvenience cometh by this straight course [b] Si qua scripta divina legerimus qua possint salva fide imbuimur aliis atque aliis pâ—rere sententiis in nulla earum nos praecipiti affirmatione ita projiciamus c. August de Genes ad lit lib. 3. cap. 18. If we shall saith he read any divine Writings which may obey divers interpretations without danger to the Faith I advise that we be not headlong in the affirming but one excluding the rest least afterwards the truth being more exactly discussed may be found to overthrow it quite and so we strive (c) Non pro sententia Divina nostrarum Scripturarum sed pro dimicantes ibid. not for the sentence of Holy Scripture but for our own interpretation contending that to be Scripture which is but our private opinion whereas we should seek that to be ours which is the Holy Scriptures So far this Author and I hope the Reader will not be much troubled at the transcribing of this which may give much light to the matter in hand for really were these things seriously considered by men who sincerely minded as the truth so peace and love this translation of the Psalms would be no such stumbling block in the way of our peace nor matter of any such contention among us Sect. 12 5. Let me add one thing more as to this Translation which it deemed to be not so genuine because not exactly agreeable in many passages to the Original Hebrew In many places this Version seems to follow the Greek Septuagint which hath been always received among the learned in the Church with high veneration and esteemed next to the sacred Text And sure I am if the Apostles yea Christ himself might as they did use that and cite those Texts which they made use of from the old Testament in their preachings and writings not from the Hebrew but the Greek Text as those 72. it can be no crime in our Church to follow their example Yea and if that be true which Isaac Vossius labours and not without appearance of