when the Gospel service was represented by a Vision of Angels Elders and other Creatures Rev. 4.8 11. Ch. 5.9 12 13 14. Ch. 7 10 12. the worship of God was not there expressed in one continued Prayer but in several distinct short expressions of adoration 5. No rule of Religion declareth any particular method of Prayer to recommend us to Gods acceptance and blessing which is done by inward grace and piety which is not tyed to a certain model of expression 13. It hath been also objected that it would be unseemly and imprudent for any man who petitioneth a great King divers times to begin and end and then begin again and therefore this is not to be allowed in our address to God by that rule Mal. 1.8 Offer it now unto thy Governour But 1. the expressing divers Prayers one after another is not to begin and end but to continue in Prayer 2. Nor is there any indecorum if he who is to speak to a King about several matters shall when he passeth to a new head give the King some fit honourable title 3. And chiefly those words in Malachi do require that that respect and reverence which we are to express to God must not be less but always greater than that which we give to any authority upon earth but it no way directs us to the same course in honouring and worshipping God which we use in giving respect to our Governour It is most proper for a mean man who would present a Petition to a King not to attempt to come himself directly to the King or the Prince but to make some favourite who is also a meer subject his friend to present his Petition yet will not this plead for the Popish address to God by Saints and Angels and it would be accounted intolerable impudence if a subject should every day of his life twice four times or seven times a day come into his presence and prefer his suit to him in a great measure to one and the same effect at all times whilst this frequent practice of supplication to God is a Religious devoutness These things besides divers others manifest that the measuring divine service and worship by the standard of any humane respect in all the particulars of our address to God is the way to commit an error as great as from Earth to Heaven 14. But besides this if the ordinary practice of the Church of God be considered it may be of use to discover what hath been accounted expedient in a matter where God hath given no particular command Buxt Lex Rab in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hor. Heb. in Mat. 6.9 It hath been observed by divers learned men from both the Talmuds that in and before the time of our Saviour the Jews had eighteen distinct Prayers appointed for ordinary daily use of them who were most devout when they who had not liberty to attend to them were to use the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or summary of them And the ordinary custom of celebrating the Jewish Passover Idem in Mat. 26.26 27. did contain several distinct Prayers and benedictions which is a practice manifestly as ancient as the time of our Saviour 15. In the Christian Church the Liturgy framed by S. Chrysostom Bax. Syn. Jud. c. 13. and before him that of S. Basil though they have passed through cousiderable changes sufficiently appear to have been composed after the manner of distinct short Prayers Bas Ep. 63. and S. Basil declareth it to have been in his time the usual practice at Caesaria and divers other Churches in the East that even in the midst of their Psalmody or between their singing Psalms or Hymns they did frequently intermix Prayers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in the Latine Church the like use of short Prayers is evident from the composure of the Ambrosian and other very ancient Offices divers of whose particular Prayers are collected and exhibited in a distinct Treatise by Cassander Cass Preces Ecclesiast These things besidew what might be observed from Clemens his Constitutions and the Prayers used by the Brethren in Egypt Aug. Ep. 121. c. 10. which were very short as S. Augustin relateth do give considerable evidence of the ancient practice of the Christian Church and render it very probable that the like methods of Prayer were used before the time of these Fathers because it is very unlikely that a perfect new method and model of the service of God of a quite different nature from what was of former use amongst any Christians should about the same time be introduced into places so remote from each other as Italy Cappadocia Egypt Syria and others And as that architect who disparageth a Fabrick which himself cannot equal doth thereby display his own imprudence so it can be no part of wisdom for persons in the present age to condemn the prudence of the ancient Christians in ordering their Religious service when they were as well before us in the devoutness of their Religious piety as in time 16. The last thing to be considered concerning the composure of the Liturgy is that it standeth charged by some who have greater regard to the serving an interest than to truth to be wholly Romish and to be taken out of the Romish Breviary Missal and their other Rituals Whereas in truth the doctrine of no Protestant Church differeth so much from that of the Church of Rome as the model of our Liturgy doth from their Mass and other Offices where our reformers have rejected all things that were corrupt or inconvenient in themselves which were very many and have added much which was though necessary or expedient and have put the whole service into a different and more regular frame Indeed several pious Prayers of which the Lords Prayer is one with some ancient and approved Hymns and the Creed besides Psalms and Scriptures which were by them used are by us retained And as for such persons who assert that every thing made use of in the Romish service though never so innocent ought to be rejected V. Zanch. ad Arianum Resp de Antithes Christi Anti-Christ let them consider that upon this principle there were some who asserted it necessary to disclaim our Creed and renounce the doctrine of the Trinity beacuse it might not be acknowledged said they that the Romanists did retain any true belief concerning God And that strange design of rash rejecting those things in Religion though useful and good which they embrace as it hath unchristianly engaged some to deny the Divinity of Christ so if it be without all bounds entertained it may engage others impiously to disown the holy Scriptures and the true God wherras our Caristian profession requireth us to prove 〈◊〉 things 1. Thes 5.21 and to hold fast that which is 〈◊〉 SECT IV. Of the Doxology Athanasian Creed and some particular expressions in the Litany 1. The frequent use of that Doxology Glory be to the Father
be considered V. Ambr. de Abr. Patr. l. 1. c. 6. Drus in gen 18.3 V. Gen. 18.2 16. 22. that it is the usual practice even of the Holy Scriptures to call Angels by the name of such as they represent or resemble The two Angels that came to Sodom in the appearance of men are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men Gen. 19.12 The Angel that appeared to Manoah's Wife being asked if he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man who appeared to the Woman declared that he was Jud. 13.11 the Angel in the Sepulchre who gave tidings of the resurrection of Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a young man Mar. 16.5 and the two Angels who appeared at the Ascension of our Lord are called by S. Luke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men in white apparel Act. 1.10 Now it is not agreeable to religious piety to condemn such ways of expression as evil and sinful which are allowed in the holy word of God nor is it unseemly for an holy Angel to owne that manner of expression which the holy Spirit himself useth And besides this Estius in loc diffic Scrip. in Tob. that which is hinted by Estius may well be admitted that the name of Azarias the Son of Ananias might be taken by the Angel upon himself to express by the signification of these names what was the business he came to effect Azarias signifying the help of God and Ananias the grace and favour of God that by the Angel the help of God was vouchsafed which is the effect of the Favour of God Obj. 5. The last Objection from Tobit and the most considerable is Tob. 12.15 Where the Angel is reported to say I am Raphael one of the seven holy Angels which present the Prayers of the Saints and go in and out before the glory of the holy one For the clearing of this place touching the Phrase of the seven holy Angels which yet is neither in Munsters Hebrew Copy of Tobit nor in the Syriack it may be taken for an definite number as the like Phrase is used Mat. 12.45 Mede Disc on Zech. 4.10 And Mr. Mede's Notion is known who asserteth it as an evident truth in his judgment and for which he giveth considerable proof that there are only seven principal Angels or Arch-Angels to which these words refer But whether these words be understood definitely for seven only or indefinitely for an uncertain number we have the like expression in the Canonical Scripture Zec. 4. 10. Rev. 5.6 7. What is here said concerning Angels presenting the Prayers of the Saints this being a point of truth or matter of belief may not be received accordin gto the judgment both of the ancient Church and our present Church upon the authority of an Apocryphal Book further than it is grounded upon the evidence of the Canonical Scripture and in such a ense only as is agreeable to the Doctrine of those holy Scriptures Indeed if these words be acknowledged to be the words of an holy Angel as they are related in this Book according to some versions then must they be as certainly true as if they had been spoken by a Prophet or Apostle But admitting that an holy Angel did converse with Tobit yet might his words be either misapprehended or in this passage misrepresented And that they are so may be hence with some probility conjectured because in this place Tob. 12.15 there is no mention of Angels presenting the Prayers of the Saints either in the Hebrew Copy of Munster or Fagius or in the Syriack Version or in the Latin which S. Hierome translated out of the Chaldee but it is only expressed in the Greek which our Translation followeth and this very place was above 1400. Years ago thrice cited by Cyprian Cypâ—â— de Orat. Domin de Mortalitate Adv. Jud. l. 1. n. 20. without this clause on this manner Ego sum Raphael unus ex septem Angelis Sanctis qui adsistimus conversamur ante claritatem Dei Indeed in the twelfth Verse both according to the Greek the Hebrew and the Latin the Angel spake of his bringing the remembrance of their Prayers before the holy one but even there the Syriack mentioneth no such thing 8. But because these words are in our version and taken in a restrained sense have been ordinarily admitted as a truth by divers ancient Christian Writers I shall give a double account in what sense these words may be taken agreeably to the Canonical Scriptures and the anciently received Doctrine in the Christian Church who owned not the Angels as Mediators nor did allow that Prayers should be put up to Angels 1. They judged that the holy Angels who are frequently present with us do join in our Religious worship and Prayers to God and as all who join in Prayers do present those Prayers to God so particularly do the holy Angels who enjoy a nearer Communion with God then we have yet attained Cont. Cels l. 5. p. 273 238. Lib. 8. p. 401. So Origen who expresly declareth against praying to Angels or to any who do themselves supplicate addeth afterward that the Christians particular Angel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 presenteth the Prayers joining in them P. 420. and in another place of the same Book V. D. Hammond Annot in 1. Cor. 11.10 saith that many myriads of Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do join in Prayer with them who pray to God And as holiness disposeth an Angel to be ever ready to join in glorifying God so love maketh them ready to desire our good Luk. 15.10 since there is joy in the presence of the Angels of God over one sinner that repenteth And S. John in his Vision of the Churches worship declareth the holy Angels about the Throne to join in their Amen thereto Rev. 7.10 11 12. 9. 12. That the holy Angels being Gods Messengers as their name imports are both Ministers of conveying much good to us from God which divine Providence could bbestow without their Ministry and of representing our state and desires to God as his Servants and our friends which are fully and immediately manifest to God who is Omniscient And this may be performed partly as they are testifiers and witnesses of our actions Ad fr. in Erem Serâ—â— 68. with desire of our good and such S. Aug. judgeth them certainly to be and S. Paul giveth Timothy a charge before the elect Angels 1. Tim. 5.21 and speaketh of their presence in the Church 1. Cor. 11.10 and if Satan be the accuser of the brethren before God Rev. 12.10 the holy Angels may well be thought truly to represent what is good and partly as they are ministring Spirits attending on God and desiring our good they declare our Prayers not as Mediators but as Ministers non quia Deum doceant as S. Aug. expresseth sed quia voluntatem ejus super his consulunt desiring to know what commands God will give them to
of corrupt minds who have by this means drawn Disciples after them For besides the consideration of Papists and other Sectaries abroad where multitudes of their followers have really believed their errors and with a misguided zeal opposed the truth as S. Paul did while he continued in Judaism we have also sufficient evidence hereof at home in our former times of licentiousness Saints Rest Part. 1. Ch. 7. Sect. 14. Insomuch that Mr. Baxter then complained that professors of Religion did oppose and deride almost all that worship of God out of Conscience which must then be grolly depraved and corrupted which others did out of prophaneness And the provincial Assembly as it was called at London then declared That there was scarce any truth of Christ but was charged in those unhappy times Jus div Min. Evangel Pas 2. c. 3. so they called them as Antichristians and that the Doctrine of the Trinity of Christ being equal with the Father of the immortality of the Soul of repentance humilitation sanctification and good works out of obedience to Gods commands with other Doctrines were condemned as Antichristian and also that the places where they met together to worship God the worship they there performed their Church-Government and Ministry was also say they called Antichristian Now if amongst other things opposed and condemned the most essential Doctrines of Christian Religion have not escaped these vehement and unjust censures it cannot be expected that the best Constitutions of the Church should be generally entertained without all scruple and suspition especially so long as through the itch of of dispute things ordered in the Church are thought blameable for being significant that is useful for all insignificant things are here useless and for being enjoined that is recommended by the highest authority which God hath set in and over 〈◊〉 Church 9. Assert 3. As all Ecclesiastical Constitutions must be in themselves certainly lawful not needlesly burdensom and such as the Governours of the Church judge to be unquestionably useful and expedient so where they are such their lawfulness would not be so much contended against as it is by them who are concerned to obey provided they humbly and calmly made use of the best rules to direct their own practice which rules are here the same which must be received in other practical controversies of Religion viz. First That he who hath sufficient capacity of understanding to judge clearly and solidly of the things questioned and of the strength of the arguments produced should without any prejudice or passion embrace and entertain what appeareth manifestly allowable and such an understanding so proceeding can neither condemn the right way nor embrace the wrong because truth only can be clearly evidenced to an unbyassed and able judgment and for such a man to follow any authority whatsoever against this manifest evidence of truth is to put himself under the blind Leaders of the blind Secondly Men ought to be so humble as not to account their own judgments sufficient rationally to decide any matters of dispute or determine the force of any argument when they really are not and this will direct men of mean capacities not over-forwardly to engage in controversies above their reach nor violently to espouse what may be wrong or oppose what may be right but humbly to desire and seek for clearer apprehensions or the best directions and informations Thirdly That in these matters those whose own weakness of understanding is not able to conduct them through the mists of dispute ought to make use of the best and safest guides to direct and lead them and should follow their counsel and advice Aug. de Vtilit credendi c. 12. c. For it is manifestly the case of great multitudes of adult Christians in the World as hath been long observed that their judgments are not so strong and clear but that especially in divers matters of dispute which are no part of the Christian Creed they must and do follow the guidance of others and are led by their judgment direction and authority where themselves have not capacities to judge of the evidence of proofs But here as the man who chooseth an ill guide for his way or an ignorant Physician to advise for his health or an unskilful Lawyer for his Estate so he that followeth a bad Leader in matters concerning Religion must bear in some respects the consequents of his own bad choice 10. And whereas some would have persons to forbear practising in matters of dispute until themselves be able by the capacities of their own judgments throughly to solve the difficulties objected they ought to have considered that in most practical disputes as concerning Infant Baptism the observing rules of order and keeping Communion with a particular Church and obeying the commands of Rulers to forbear practising what ought to be performed is to yield to sin and with choice to act against a duty and to require this is also to proceed upon a principle which will leave such mens Consciences under inextricable difficulties For instance if men were taught that none ought to bring their Infant-Children to be baptized until they were able themselves judiciously to answer all that is urged to the contrary by the Anabaptists this if practised would tend to make considerable numbers of weak Christians whose heads are not capable of managing disputes to neglect their â—â—ry herein and in practice to close 〈…〉 â—abaptists But if again they were taught which must needs be as reasonable as the other that they may not safely chuse to forbear the bringing their Infants to Baptism because even that choice is a moral action unless they could clearly refute all those great arguments which prove this to be their duty it will be manifest that in this case there can be no way to disentangle the Consciences of such men of mean capacities but only by following the directions above given And the like may be said concerning other instances 11. But that such persons who cannot themselves search into disputes may not be dangerously misguided two rules are to be observed V. Aue. cont Crescon l. â— c. 33. First That for them to be directed by the general judgment principles and practices of the primitive Church where that can be evidently and without contradiction discovered by skilful and faithful relaters thereof is a more safe course in any matter of dispute which themselves cannot fathom than to be led meerly by the judgment and authority of any men or company of men who oppose the same because the greater authority is to be preferred before the less and by this rule many errours of Papists and Sectaries may be rejected Secondly That where such persons of weak judgments cannot clearly understand either the grounds of truth under present debate or the judgment and practice of the ancient Church whether through defect or diversity of information it is their best and surest way ordinarily to be directed and led by their superiours who are over them in the Church in the things they command or the truths they
the holy Sacrament contrary to Christs institution or otherwise then he had delivered it Just 〈◊〉 Justin Martyr declareth that after the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chief person in Ecclesiastical Office had given thinks those who are called Deacons and Ministers did distribute to every one that was present Bread and Wine mixed with Water Tert. de Cor. Mil. c. 3. and Tertullian very clearly declarâ—th that they received the Eucharist 〈◊〉 de aliorum manibus quam praesidentium from the hands of none other persons than those who presided in the Church And thus far we have plain evidence that in these ancient times the Lords Supper was particularly distributed to every Communicant by the Ministers of the Church 5. But the words of Clemens Alexandrinus are produced Commis pap ubi sup as a testimony that in his time which was the same with Tertullians the Church Officers did not distribute this Sacrament to the faithful but only suffered every one of them to take a part thereof according to his own choice he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strom. l 1. The sense of whose words is this that some persons to wit Church Officers or Ministers being here opposed to the people and supposed to have the power of the Keys in admitting to the Eucharist distributing the Eucharist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here not properly signifying dividing as the Latin Translation rendreth it for the Minister can in no proper sense be said to divide the Wine into parts of which every one may take one but it signifieth distributing or delivering to every one the Sacrament do suffer every one of the people to take part thereof Now it seemeth a strange acuteness from hence to conclude that the Ministers did not particularly distribute this Sacrament because the people were suffered to take or receive as if one mans receiving was wholly inconsistent with anothers delivering Whereas indeed the particular distribution of the Elements is encluded in the true sense of this place of Clemens and is no ways opposed thereby And this is sufficient to clear the ancient practice of the Church herein and to shew that so far as we can judge thereby or by the Jewish Customs or the most probable expressions of Scripture our blessed Lord at his institution of this Sacrament did deliver it particularly to every one of his Disciples and even in that respect was also amongst them as one that serveth 6. I proceed now more briefly to the consideration of the words which our Saviour spoke at the distribution of this Sacrament Now these words of command Take eat in S. Matthew and Mark drink ye all of it in S. Mat. and do this in remembrance of me in S. Luke and S. Paul as also these words this is my body which is given for you and my bloud which is shed for you are all expressed in the plural number as being directed to more persons than one Yet considering that these holy Pen-men did in short relate the institution of Christ sufficiently delivering what was necessary for us but not confining themselves to the very words he spake but to the sense thereof which is manifest because they all four relate his words spoken at the distribution differently from one another the Evangelists expressions may well consist with his speaking particularly to every person because what is spoken to every one may be briefly and succinctly related as spoken to them all And though this be not certain which yet is the more probable from the evidence above given of the particular distribution of the Sacramental Elements to every Communicant let them who manage this Objection consider with themselves whether they would grant that in other Cases which they plead for in this We read that when our Lord gave full Commission to his Apostles he said to them Jo. 20.21 22 23. As my Father hath sent me even so send I you Receive ye the Holy Ghost Whose sins ye remit they are remitted unto them and whose sins ye retain they are are retained and yet I suppose no sober spirited man will from hence infer that where divers persons are at one time to receive Orders that no solemn words of ordination may lawfully be expressed to each person particularly and distinctly but that they ought to be spoken to them all together generally and jointly Our Saviour also commanded his Disciples Mat. 28.19 to teach all Nations baptizing them in the name of the Father and of the Son and of the Holy Ghost but will any Christian think it hence deducible that where divers persons or great numbers are to be baptized together the solemn words of baptizing them in the name of the Father the Son and the Holy Ghost may not lawfully be expressed severally to every person And if the baptismal form of words may be solemnly and suitably to that Sacrament applyed to every person baptized by the general acknowledgment of all Christians there can be no reason why the like may not be allowed in the Lords Supper Wherefore the practice of our Church herein is no way unsuitable to the institution of Christ or the nature of this Sacrament and the alteration of it would be for the worse and to the abating the solemnity of its Administration 7. Concerning the Communion I shall only further consider that Rubrick which directeth that if any of the Bread and Wine that was consecrated do remain it shall not be carried out of the Church but the Priest and such other Communicants as he shall then call unto him shall immediately after the blessing reverently eat and drink the same Now this is supposed by some to give too high an honour to the Sacramental Elements even after the Communion is ended to which I answer 1. That all superstitious or other sinful honour of the Elements must be founded in the embracing those false apprehensions and corrupt Doctrines which our Church rejecteth and he who nourisheth such corrupt opinions which none can do unless he forsake the truth and the Doctrine of our Church might have more opportunity for such corrupt practices by the Elements being carried out of the Church than by their being eaten and drunk in it 2. That our Church doth sufficiently distinguish the eating and drinking the undistributed Elements from the Communion it self both by the formerly allowed use of them and by the appointing them to be eaten and drunk after the blessing which endeth the office of the Communion and by expressing them under the name of Bread and Wine whichh was consecrated Such remaining Elements have been variously disposed of Hist Eccles l. 4. c. 35. Evagrius relateth it as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ancient custom at Constantinople that they were sent to the Children at School to be received by them as an acknowledgment of the Christian Religion before the Council of Laodicea Conc. Laod. c. 14. they were sometimes sent to other Churches as Enlogiae and tokens of Communion with
lawful and expedient to be unlawful upon such evidence which they apprehend to be full and sufficient and thereupon cannot yield to practise these things it must be considered that it is but the common attendant of mans being fallible that he should out of respect to a greater good bear some outward inconvenience as the result even of his most innocent errours Thus in secular matters he who meerly mistaketh the right way of legal proceedings about his own cause may suffer some damage thereby and though his case may herein deserve pity yet it is better he should sustain this consequent of his own mistake than that no rules and orders of Law should be observed And the same may be said of matters Ecclesiastical 25. 2. If the Rules above-mentioned be observed they will direct how men may generally practise things lawfully enjoined according to right principles of Conscience But if they be not observed men must either resolve to follow their own imaginations in things they understand not which is a manifest way of errour and walking in the dark or else they must in these things practise according to the directions of those who speak most plausibly and takingly to their affections and are also strict in their lives but this both over-looketh the duty of obedience and the due relation to guides and teachers and is a very probable way to misguide men both in this and in other Cases By following this rule or rather by being taken in this snare many anciently embraced the monstrous positions of manicheism perswaded thereto by Faustus who had eloquium seductorium as S. Aug. ealleth it the enticing eloquence of seducing Aug. Conf. l. 6. c. 3 6 13. and whose words were observed by the same Father to have a more pleasing and delightful sweetness than the eloquence of S. Ambrose which was more learned and substantial Baron ad An. 377. n. 7. and those who embraced that impious Heresie were always talking of God and Christ and the holy Spirit the Comforter And to be guided in opinions or doctrines by such respect to persons can be no safe way of conduct because God hath not directed Christians thereto for as to expression Luther accounted Julian the Pelagian to be a better speaker and Orator than S. Augustine Luther Judicium de Erasmo Tom. 2. and as to practice Nazianzene declared even of the Macedonians who denyed the Divinity of the Holy Spirit Naz. Orat. 44. that they were persons whose lives were to be admired though their Doctrines were not to be allowed And therefore that more ancient rule of Tertullian is of necessary use Non ex personis probamus fidem sed ex fide personas that we are not to examine and esteem the Faith by the persons but the persons by their Faith Therefore the best way to be rightly established is by having a Conscientious regard in the first place to the evidence of manifest truth clearly discerned and in the next place to spiritual guides and teachers it being one end why God appointed Church Officers Eph. 4.11 14. that we be henceforth no more Children tossed to and fro and carried about with every wind of Doctrine SECT IV. Of Ecclesiastical Rites which have been abused in any corrupt way of worship 1. It is acknowledged that some gesture garment and action though not the same individually but of the like kind or physical nature established in the Church of England hath been ill used in the Church of Rome and this hath been much of old and by some of late objected against these appointments Now we do assert that the worship of God who is a jealous God is to be preserved pure and not mixed with any sinful defilement whatsoever whether of Idolatry or superstition and that things otherwise indifferent which either in the design of them who use them or in their own present tendency do directly promote or propagate such corruptions do in that Case become things unlawful Hence that which was in it self indifferent and was used in the Pagan Idolatry might upon good grounds be disclaimed as unlawful to Christians by Tertullian and other ancient Writers where the present use among Christians might appear to countenance and confirm those Idolatrous practices But that the use of things in themselves lawful and expedient and known to be ordered to a lawful end and purpose should be condemned as sinful because these things or the like are or have been otherwhere sinfully abused is a position by no means to be admitted Concerning which in general besides what shall be added concerning our particular Rites Ch. 4. I shall content my self with these three Observations 2. Obs 1. This position is not consistent with the principles of Christian practice It is a ground of hope in the Gospel Regeneration that those bodies and Souls which were once abused to the service of false Gods and Devils as according to Gr. Nazianzen was once the Case of S. Cyprian Naz. Orat. 18. and according to S. Paul of the Corinthians Thessalonians and others 1 Cor. 12.2 1 Thes 1.9 and to the service of sin as were the members of the Roman Church Rom. 6.17 18 19. may yet find acceptance with God in serving him Surely none can think that S. Pauls tongue was not to be allowed to preach the Gospel because it had been abused to blaspheme nor is it amiss observed by Durandus Dur. Rational l. 1. c. 1. Sect. 33. that among other Scriptures there is a principal use made in the Church of God of what was written by David who was guilty of Adultery S. Matthew who was a Publican and S. Paul who was a persecutor and blasphemer and among the Fathers of S. Augustine who was a Manichee And surely it is much more incredible that through the ill use of some the whole Species of actions gestures and things should become unlawful and unclean Can any possibly imagine that if other men have or do lift up their Eyes to Heaven to adore the Sun or Moon or bow down their knees to give religious worship to an Idol or to Saints and Angels this must render our lifting up our eyes to Heaven in the worshipping of God or bowing our knees in Prayer to him to be sinful Or may not one man lawfully make use of the light of the Sun to read the holy Scriptures because another maketh use of it to commit Villanies or did Judas his Kiss make the kiss of Charity sinful 3. As Sozomen reporteth Sozom. Hist Eccl. l. 6. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 single Mersion in Baptism was used by Eunomius who disowned the Trinity and the threefold Mersion which was the more general ancient Custom was abused in Spain as Walafridus Strabo relateth to express thereby a denyal of one Essence in the three Persons of the Trinity upon which occasion the Council of Toledo enjoined single Mersion in Spain Conc. Tol. 4. c. 5. still declaring according to S.
Script Angl. They who entred into the Ministry at Strasburgh after its first reformation did by Oath undertake to keep in the Communion and obedience of the Church and its Governours according to the law of God and their Canons Statutes and Ordinances And it is related from the laws of Geneva where an established Liturgy is one of their Constitutions that all they who were there received to the Ministry must oblige themselves by Oath to observe the Ecclesiastical Ordinances ordained by the Councils of that City In the Hungarian reformed Church they who enter the Ministry do by a very solemn Oath oblige themselves to the observations of the Ecclesiastical Canons Eccles Augl Vindic cap. 31. in fin and to the performing due obedience to the Bishop and other Superiours in the Church as may be seen in their Oath as it is fully exhibited by Mr. Durell from their Synodical Constitutions 5. The Subscriptions or Declarations required amongst us besides what for the present concerneth the Covenant are an acknowledgment of the Kings just authority to secure the Government of the Articles of Religion to preserve truth of Doctrine and of the Liturgy and Book of Ordination to maintain order and Uniformity to which end also tendeth the Oath of Canonical obedience wherein such obedience to the Bishop and his Successors is engaged in all lawful and honest things which must needs be blameless unless it could be accounted a sin to resolve to do good and honest things in a way of order Of these I shall in this discourse treat of what concerneth the Liturgy which is chiefly opugned and therefore requireth the principal consideration for the vindicating our Communion in the worship of God and the manifesting the unlawfulness of the breach thereof 6. Some declared allowance of the Liturgy hath since the reformation been ordinarily required in this Church Art 35. The Articles in the time of King Edward the Sixth contained an approbation both of the Book of Common Prayer and of Ordination In Queen Elizabeths time the allowance of the use and the Subscription to the Book of Common-Prayer was required by the Advertisements Advertism 7. Eliz Can. 1571. c. concionatores Tract 21. c. 1. and Canons and defended by Bishop Whitgift Since Queen Elizabeth the same hath been performed in the Subscription according to the 36th Canon and in the Declaration and Acknowledgment in the Act of Uniformity which in seense much agreeth therewith 7. The subscription required by the thirty sixth Canon is grounded upon the Constitutions of the Convocation confirmed by the authority of the Kings broad Seal according to his supream authority in causes Ecclesiastical and according to the Statute 25. Henr. 8. And so the Canons of the Church did of old frequently receive a confirmation by the Emperours sanction under his Sea which is a thing of so great antiquity that Eusebius relateth concerning Constantine the first Christian Emperour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that by his Seal Eus de Vit. Const l. 4. c. 27. he ratisied the determinations made by the Bishops in their Synods 8. That Article in this Canon which referreth to the Book of Common-Prayer doth enclude an acknowledging three things First that that Book containeth nothing contrary to the word of God which is intended to be manifested in the following Chapters touching the things chiefly opposed The second will be consequent thereupon viz. that it may lawfully be so used The third and last clause is a promise to use the form prescribed in that Book in publick Prayer and administration of the Sacraments and none other the lawfulness of which promise doth evidently follow from the former clause and its sense is of the same import with those words of the acknowledgment required in the Act of Uniformity viz. I will conform to the Liturgy of the Church of England as it is now established 9. But some especial doubts have been peculiarly entertained concerning the sense of the Declaration in the Act of Uniformity in giving unfeigned assent and consent to all and every thing contained and prescribed in and by the Book of Common-Prayer c. But while our Government doth require the use of this form both the intended sense being the same with that of the two former clauses concerning the Liturgy in the Canon above-mentioned and the expression thereof may upon equitable and impartial consideration appear clearly and fairly justifiable To which purpose the true sense of assenting and consenting and the things to which this hath respect is to be enquired after 10. Wherefore it is first to be considered that as to assent when referred to things asserted is to owne the truth of them so when referred to things to be done ordered or used it is to allow that they should be put in practice in which latter sense assenting is one and the same with consenting Now the Act of Uniformity both immediately before this Declaration and in divers other places referreth this unfeigned assent and consent to the use of the things in that Book contained and prescribed and thereby directeth us to this ordinary sense of the word Assent as doth also the nature of the things to be assented to which for the main part are Prayers Thanksgivings and Rubricks which being no assertions or propositions are to be used but not properly to be believed This notion of assenting in the same signification with consenting is according to the frequent use of assensus in the Latin as when things are agreed unanimi assensu consensu and the marriage of Children is declared Littleton C. of Tenaunt in Dower that it should be de assensu consensu parentum and we read of dower de assensu patris in our English Law-Books and the same might be evidenced by various English Examples But this Declaration being required by our Statute Laws it may be sufficient to observe that this is a very common sense of the word assent in our English Statutes 11. 25. Ed. 1. c. 1 Pref. to 18. Ed. 3. to 2. Ric. 2. passim Thus from King Edw. I. will King Henry the seventh and sometimes after our Statute Laws are oft declared to be assented unto or to be made with the assent of the Lords c. But from Queen Elizabeths time downwards the Laws are oft expressed to be enacted by the King or Queen with the consent of the Lords c. and sometimes with their assent and consent as 1. Jac. 2. 21. Jac. 2. In the same sense par assent assensus and such like expressions are frequently used in our most ancient Statutes in their Latin and Frence Originals As in St. de Carl. Ordinat Forest c. 6. St. Lincoln Westm 4. Exilium Hug. le despenser Ordin pro ter Hib. And about common assaâ—s the word assent is three times in one paragraph used in this sense concerning the recovery of any land 14 Eliz. 8. by the assent and agreement of the persons to
8. whence the Targum mentioning the expedition against Antiochus speaketh of him under th ename of Alexander and the Prophet speaketh to the Jews under the stile of the Rulers of Sodom and the Elders of Gomorrha 2. And secondly the Objection is not sufficient to disprove the Historical truth of these Books if we consider 1. That the fixed time of the life of Job and the time to which divers Prophecies refer is not easily determined which yet is no good argument against the truth of either as it is a bad argument against the credit of ancient History either of our own or other Nations that it is hard to fix the scituation of divets ancient places mentioned by names now unknown 2. That both Josephus and other Historians do make no mention of divers considerable things which were certainly true as for Josephus some of the Prophets and the matter of divers Canonical Books and some remarkable Histories as particularly all that referred to the framing the Golden Calf are omitted by him 3. That the ancient Christians who had the use of divers ancient Jewish Writers and other Histonary now lost and had thereby greater opportunity of searching into the Historical truth of these things did esteem them to be true Relations Bel and the Dragon is cited as a true Narration containing an example for Martyrdom and an instance of the sureness of Gods provision for them that trust in him by Irenaeus Tertullian Clemens Alexandrinus S. Cyprian and Gr. Nazianzen and divers others V. Lit. African in Crit. Sacr. Tom. 8. p. 46 47. And Origen particularly undertook the defence of the truth of the History of Susanna in answer to the Letter of Africanus which containeth the sum of all the Objections against it Eus Hist Eccl. l. 6. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which were fully and manifestly satisfied by Origen saith Eusebius S. Hierome also wrote a Comment upon Susanna and upon Bel and declareth Origen to have written upon the same And S. Hierome calling these fabulaes useth that word here as he doth elsewhere V. Epist ad Castrutium for true Narrations which we also sometimes call stories and these very things he particularly acknowledgeth for truths Apol. 2. ad Ruff. Proleg in Habbacuc ad Chromatium And Judith is propounded as a true Narration and example of love to her people or courage by Hierome Origen Tertullian Clemens Alexandrinus Clem. Ep. ad Corinth p. 70. and even by Clemens Romanus the Companion of St. Paul in that his undoubted Epistle to the Corinthians And these testimonies are the more considerable because several of these Writers and particularly Tertullian Clemens Alexandrinus Origen and Hierome were men of great knowledge in all ancient learning Wherefore there is very considerable evidence that these relations are true Histories though it would be inconsiderable matter of Objection if they were acknowledged to be only Parables 3. Obj. 2. Judith approveth the fact of Simeon against the Sichemites by desiring the like assistance from God Ch. 9. and spake things untrue Ch. 10. v. 12 13 14. and Ch. 11. and yet she was commended highly and blessed by Joacim and the Elders Ans Both in these Books and even in the Canonical Scriptures we must distinguish between things Historically related which are many times evil and the matters of precept and command which are always good The main design of this Book of Judith being to shew Gods wonderful Providence in preserving his Church divers things are mentioned in the carriage of Judith which are neither to be allowed in her nor imitated by us And in the Canonical Scriptures we read of good men uttering expressions in Prayer which were unadvised and blamerble such were Elijahs intercession against Israel and both his and JOnah's passionate desire of Death We also read of Jacob by false speaches procuring his Fathers blessing which were allowed by Rebecca and of the contrivance of Jacobs other Sons against Joseph with their lying devices to paliate their own sin and of the like wiles which Jehu used to destroy the Worshippers of Baal and in some things both Jehu and Judith deserved commendation but in other things their practices as the other now mentioned and divers more are not examples for our imitation but rather warnings to us to take heed of the like miscarriages 4. Obj. 3. From Tobit there are divers things objected Of what is said against any thing contained in the fifth Chapter which is purposely left out of our Kalendar I shall take no notice But Ch. 6.9 10. The using the heart and liver of a Fish is declared as from an Angel to be a Cure for one vexed with an evil Spirit and the Gall thereof to be a remedy for the whiteness of the eyes Concerning which place two ways of interpretation are propounded by Drusius Drâ—â—â— Tob. theone that these words concern a Disease or distemper of body occasioned by the operation or influence of an evil spirit which yet may be healed by natural remedies which the Angel did direct and he sheweth that some parts of fishes are reputed to have medicinal vertue and it is ordinarily acknowledged that some distempers curable by Medicine may be promoted by evil spirits But the other which I chiefly embrace is to this purpose that it is no ways improbable that God who more frequently manifested himself by Angels before the coming of Christ should by the Ministry of one of them vouchsafe an extraordinary help and cure to one who religiously served him though by the use of means otherwise inconsiderable that his mercy and mighty power should be manifested by the effecting such a Cure By washing in Jordan according to the Prophets direction the Leprosie of Naaman was miraculously cleansed by washing in Siloam at our Saviours command the blind man obtained a wonderful Cure So small a thing as Moses his râ—d ordered by Gods power was an instrument of working divers miracles and by Elijah's Mantle smiting the Waters they were twice divided 2. Kin. 2.8 14. and in Egypt at the sprinkling of bloud the destroying Angel passed over Now can any man think it either impossible or altogether incredible that God should produce great effects by small appearances at the direction of an Angel who had oft done the like at the direction of a Prophet And this direction of the Angel is manifestly designed for a particular preservation to Tobit and a Cure to his Father and the following Chapters declare the effect of both nor ought it to be doubted but that our great and eternal God hath done many great things besides what was thought necessary to be expressed in the Canonical Scriptures 5. Obj. 4. In the sixth seventh and ninth Chapters of Tobit the Angel who is said to Accompany him is spoken to under the name of Azarias viz. the Son of Ananias and seemeth to owne that name whereas it could not be true that the Angel was this Azarias But here it must
special favour or help from God or to give assurance thereof in his name and such were the Priestly Vnctions under the Law and the anointing of a King by Gods special Commandment the brazen Serpent in the Wilderness and the sign of Gideons Fleece and the shadow going back on the Diall of Ahaz And though these signs were not properly Sacraments they were a kind of Sacramentalia and upon the same account with the former sort of signs these could never be appointed by any power upon Earth 11. Thirdly There are some properly called Mystical teaching signs intended to inform the understanding of man concerning some mystical or spiritual divine truth by Hieroglyphical or visible representations Sacerdotalis Par. 3. de processione in Parasc in die Pasch Thus in the Romish Church to declare the death and resurrection of Christ in a formal Procession on Good Friday the Host is laid in the Sepulchre and the Sepulchre shut and sealed but the Priest on Easter-Day in the Morning with other of the Clergy taketh the Host out of the Sepulchre and leaveth it open whither when the Clergy and people do come in a solemn Procession and find the Sepulchre open and the Host not there their Rector declareth that Christ is risen which they hear with joyfulness But how manifest is it that this procedure is more sitted to confirm the Jewish error that his Disciples came by night and stole him away than to express the glory of the divine power in raising Christ from the dead And some as hath been declared by Balsamon have let fly a Dove Bals in Conc. Trul. c. 82. to represent the coming of the Holy Ghost and dressed a bed to express the ineffable Generation of Jesus Christ but these are such fond and foolish things that besides the great sin of resembling God by an image they are justly called by Bishop Taylor Theatrical gayeties and such things tend to darken and debase the divine Mysteries and to render Religion contemptible by the sordid lowness of such representations Such things as these might justly be exploded by Didoclavius Altare Damasc but it is falsely insinuated that herein he hath matter of controversie with the Church of England as if all significant Rites were of a like nature whereas it neither practiseth nor approveth such irreligious vinity Spiritual Mysteries of Christianity can be fitly exprissed by the words of divine truth but the more spiritual they are in their own nature the more they are adulterated and depraved by visible corporcal representations 12. Fourthly Others are professing and engaging signs Such signs whereby we visibly profess the Christian Faith and Doctrine in general cannot reasonably be disallowed by them who acknowledge the visible profession of Christianity to be a duty And though such a profession is encluded in receiving the Sacraments yet it is not so peculiar thereto that it should not be usefully made in such other outward actions as the lifting up the hands or eyes and bowing the knee to God in the name of Jesus Christ standing at the Creed particular attendance upon a Christian Assembly or where the state of Religion requireth it the yielding to be Confessors or Martyrs for Christianity Nor are such externâ—â— signs condemnable whereby a profession of some particular doctrine of Religion is upon a weighty occasion expressed as the Rite used in an Oath containeth an acknowledgment of the righteousness and Omnisciency of God the imposition of hands frequently used of old towards Penitents encluded a declaring that Christ and the Gospel Doctrine doth graciously receive Sinners upon their hearty and unfeigned repentance and to testifie the same Fus Hist Eccl. l. 2. c. â—â— S. John the Apostle kissed the hand of that Ephesian Penitent of whom we have an account in Eusebius from Clemens Alexandrinus And as outward actions are ordinarily fit with many advantages to give evidence of the mind and profession of men so some Now Conformists have accounted it a thing expedient that those who receive the Holy Sacrament should by their subscription profess their resolution to believe and live as becometh the Gospel and the Author of the Admonition in the first edition thereof In Risâ—â—p Wbâ—â—ft Tr. 15. Ch. 1. did declare sitting 〈◊〉 the Lords Supper to be the more commendable because it signified rest and therefore might enclude a profession of the Ceremonial law being finished and that a perfect work of redemption is wrought which giveth rest for ever Some professing signs have principally expressed the Communion of Christians amongst themselves which must also be allowed lawful such were the love Feasts the kiss of Charity the ancient manner of Christians owning one another as brethren and receiving them as such in their Houses and dismissing them with peace And of this nature were the Symbols anciently given to the Catechumens Albasp Observ l. 2. Obj. 36. which Albas pinns very probably proveth to be taken out of the Oblations of the Christians which encluded an acknowledgment that they though they were not yet compleat Christians had some relation to the Church of Christ as a more full right of Communion was owned among the Fideles by the Feasts of Charity 13. Other professing signs do enclude some solemn engagement of persons either to undertake or to prosecute true Christianity this if we charitably separate it from other attendant mistakes is designed in the way of the Independent Church-Covenant and in the conclusory part of the Presbyterian League and Covenant and some persons have done the like by some particular writing of their own All I shall say concerning these signs is that such a serious engaging profession can be no other way so allowably and usefully pertormed as in attendance upon and with reference unto the Holy Sacraments because they are Gods own institutions because the proper and principal act and work of him who receiveth the Sacrament is to prosess his owning and to engage himself unto the Faith Hope and practice of true Christianity and because divine grace and fellowship with Christ is also in the Gospel Sacraments tendred unto us And it is to the honour of the Church of England that it appointeth no other way of solemn engagement to Christianity besides the use of the two Sacraments of the New Testament and Confirmation which as it is an Apostolical Rite so it containeth a ratifying and confirming the baptismal vow by persons come to some capacities of understanding and therefore it is to be considered with reference unto Baptism so far as concerneth the solemnity of Engagement 14. Fifthly There are exciting signs which should recal to our memories some profitable object or duty and stir up our hearts and affections to a more serious practice of Religion Such was Joshua's stone set up to be a witness or testimony of their profession lest they should deny their God Jos 24.26 27. and the trinal Mension in Baptism was to mind Christians that their
complyance to the mind of others to neglect due reverence to God or Rules of order in the Church of God is not allowable And there lieth a much higher obligation upon us to please others where we are engaged thereto by the bond of justice subjection and obedience than where we are only enclined thereto by the influence of love and common kindness whence the Child or Servant who will provoke his Father or Master by acts of disobedience contrary to his duty meerly to please other persons acteth irregularly and sinfully and upon the same account he who will displease and disobey his Rulers and Governours whether Civil or Ecclesiastical to gratifie other persons of inferiour capacity acteth contrary to Christian duty 4. Secondly The Plea of scandal must then necessarily be ill used when what is undertaken under pretence of avoiding offence doth it self become the greater offence In the Case mentioned in the Epistles to the Romans and the Corinthians there was no giving offence to the Jews Gentiles or the Church of God by their present forbearance of any sort of meat under the circumstances in which they then were and therefore this forbearance out of charity to others became a duty But when S. Peter and Barnabas at Antioch did for a time forbear to eat with the Gentiles which seemingly encluded an urjust censure of the way of Christianity as it was embraced among the Gentiles and was like to be a great offence to the Gentiles this action though undertaken out of an appearance of charitable respect to the Jews that they might not be offended was sinful and contrary to the Gospel And upon the like account the disobeying Ecclesiastical Constitutions but of respect to some other persons while it encludeth an appearance of ungrounded censuring of our Rulers who appointed them and the Church who practiseth them and a want of care of its order Peace and Unity besides other ill consequents above expressed is not allowable nor can it be justified by the rules of Religion but by the bad example of neglect of duty it giveth the greatest occasion of offence 5. And if any persons shall in such a case take offence so far as to distast the Religious worship of God V. Tertullian de Virgin Vel. c. 3. because others observe established Orders this is an offence taken but not given For in matters indifferent and left altogether to our liberty he who without any care of his Brothers good acteth what he knoweth will occasion him to fall is guilty of a scandal against the rule of charity but he who acteth nothing but what is his duty lawfully commanded by his superiour or undertaken with respect to the greater good and order of the Church is guilty of no scandal nor breach of charity though others may take occasion to fall thereby 22 ae qu. 43. Art 2. It is well resolved by Aquinas that every scandal or offence encludeth sin that which is a scandal given or an active scandal is the sin of him who giveth the occasion but the scandal taken or the passive scandal is the sin of him only who taketh the occasion to fall Thus there were divers things which our Saviour spake and did at which the Pharisees were offended the sin of which must be charged upon themselves in being alienated thereby from the Doctrine of Christ 6. Thirdly The duty of forbearing the use of some things lawful and expedient because others account them sinful hath likewise peculiar respect to that case when the erring persons have not had sufficient opportunity of being fully instructed and stedfastly established in the truth Thus in the time of the Apostles when the Doctrine of the Gospel was first divulged the Jews could not be presently satisfied concerning the liberty and freedom of Christians from the rites of the law of Moses and many of the Gentiles were not so firmly established in all the Doctrines of Christianity that they might not be led aside by mistaking the practices of other Christians and in such cases the use of things lawful and indifferent must be restrained from the consideration of others weakness But where there hath been sufficient means and opportunity for better instruction if some still retain their erroneous opinions they who understand the truth are not obliged in this case to forbear their practising according to their true principles in matters of indifferency and Christian liberty because this practice is in this case a profession of truth against errour and the forbearance thereof may frequently be interpreted a complyance with errour Vrsin Loc. Theol in 3m. Prac. And it is truly observed by Vrsin that it is scandalum datum in rebus adiaphoris errores in animis infirmorum confirmare to add confirmation to erroneous opinions in the minds of the weak about indifferent things is a giving offence or being guilty of an active scandal Upon this account though our Saviour knew that his heating and commanding the man who was healed to take up his bed on the sabbath day his eating with Publicans and Sinners and his Disciples eating with unwashen hands were things in the highest manner offensive to some of the Jews he practised and allowed these things in opposition to the Scribes and Pharisees who in their censures of him proceeded upon erroneous and corrupt Doctrines vented by them for divine dictates 7. But it may deserve a more full enquiry whether Ecclesiastical Constitutions and legal Injunctions may be allowed concerning things which either are or may become matter of dispute and opposition Commis Papers passim because this is a thing which is in the substance of it much insisted upon In order to the resolution hereof I shall assert 1. The peace and Vnity of a Church which must both respect the Union of its members among themselves and with the Vniversal Church is of so great value that to that end it would be very desirable that any particular constitution about matters meerly indifferent should be altered where peace with a well ordered state of the Church can only by that means be firmly secured because the principal end of them is to promote Unity order and edification 8. Assert 2. Where minds are prone to raise disputes and entertain prejudices and jealousies about matters of Gods worship the most innocent things cannot be long secured from being opposed and scrupled For in this case when men of greater parts do without just cause propound doubts and arguments against a thing which may easily be done about any subject men of lesser understanding if they have also unsetled and unestablished minds are apt either out of weakness of judgment to take their fallacies to be solid reasons or from the earnestness of their affections to esteem such persons to be the ablest and faithfullest guides And he who observeth the World will discern that there is scarce any truth of Religion even in matters most Fundamental which hath not been disputed and opposed by men