the Exception is groundless nor may this Form with any reason be quarrelled at for that by the way I may here vindicate the innocency of the Church in this know 1. Sect. 4 Neither doth our Church pretend nor the Bishops assume a power of giving the Holy Ghost as the Holy Ghost is taken to signifie the saving graces of the Spirit whereby a man is regenerated sanctified or made holy who was not so before Or as it signifies those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or special gifts of the Spirit which were in the Apostles dayes frequently given and poured out accomplishing therein (d) Joel 2.28 with Acts 2.1 20. those Prophesies of old concerning this large effusion of the Spirit that should be in the dayes of the Gospel Or indeed as it signifies Those inward endowments gifts and abilities which are requisite to qualifie a person and make him fit to be ordained to such an Office for these are indeed the gifts of God and in a good measure supposed to be already in the person who is therefore first examined that the Bishop may in some measure be satisfied that he fath these abilities who comes to be ordained It cannot therefore be rationally supposed that the Church should pretend to give these at the Ordination 2. Sect. 5 Nor doth the Text necessarily speak of the Holy Ghost in that sense for though beyond all controversie Christ had power to give the Holy Ghost the Holy Ghost proceeding from him as well as from the Father who did promise (e) Joh. 14 26. 15.26 to send his Spirit who when sent was to teach them all things i.e. every way to qualifie them for and enable them proportionably to the work in which they were to be imployed yet he doth expresly tell them that this effusion of the Holy Ghost upon them they were not to expect whil'st he was with them nor to receive till after his Ascension (f) Joh. 16.7 If I go not away saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Spirit who was to enlighten teach comfort c. will not come unto you but if I depart I will send him unto you And accordingly we find he did when after his Ascension he sent this Spirit in (g) Acts 2.3 4. fiery cloven tongues upon them Yea it seems to be evident that Christ did not at this time when he breathed on them and said Receive the Holy Ghost c. indue them with those gifts because after this we find his command to them (h) Luk. 24.49 to stay at Jerusalem until they should be indued with this power from on high Nor need we say as one (i) Mart. ex Brent doth That the Spiuit was here given only thus far as that they were lightly and in a small measure sprinkled with his grace being afterwards more fully to be indued with his power For though it be indeed the work of Christ to give to those whom he calleth to the Pastoral Office such gifts and sufficient endowments as shall make them fit for and in a good measure able to perform that charge to which they are called yet in this Commission Christ doth not as even the same Author confesseth so make them presently Preachers of the Gospel as immediately to send them forth to the work but they are yet to stay till this power and these abilities be given them from above and therefore 3. Sect. 6 It may very probably if not certainly be supposed that by the Holy Ghost there given is meant the Gift or Authority of the Evangelical Ministry whereby they were made Apostles and Preachers to the world for the collecting and gathering a Church to Christ and for the feeding and governing that Church being gathered Preaching and proclaiming Remission of sins to the world upon their sincere Repentance from dead works and unfained Faith in Jesus Christ and Retaining the sins and preaching the certain condemnation of those who will not repent nor (k) 2 Thess 1 8 9. obey the Gospel For these Ministrations are all The gifts of the Spirit as the Apostle (l) 1 Cor. 12.4 5. per totum evidently teacheth There are saith he diversities of gifts but the same Spirit What gifts It followeth There are Differences of ministrations c. And if we consider the whole series of his discourse in that Chapter concerning the several Members of the body having their distinct offices we must acknowledge that he speaks there not of Gifts as endowments and inward qualifications of men but chiefly as of their capacities and relations in the Church the places and offices to which they are called and the works to which they are sent as Apostles Prophets Teachers c. which Ministrations are all from the same Spirit and called Gifts also (m) Rom. 12.6 7. Having gifts differing whether Prophecy or Ministery And Christ is said to have (n) Ephes 4.8 11. given gifts when he sent Apostles Prophets Evangelists Pastors Teachers So that we may well conceive that the thing which Christ doth when he saith Receive ye the Holy Ghost is but to give them their Commission constituting them his Apostles and Messengers to the world impowering them to remit or retain sins To preach pardon and peace and to absolve the penitent or to cast out and cut off by excommunication the impenitent In a word he committeth to them the charge of the Gospel or that ministration which is the (o) 2 Cor. 3.6.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministration of the Spirit constituting them Ministers of the New Testament not of the letter as in the Law but of the Spirit 4. And in no other sense doth our Church use this Form in her Ordinations not pretending to give the inward either sanctifying Graces of qualifying gifts of the holy Ghost but indeed giving a Commission to and conferring upon the Person ordained the charge and Authority of the Evangelical Ministery which is the ministration of the holy Ghost And why she may not most conveniently make use of the same Scriptural expressions when she conferreth the same Authority as to the Preaching of the Doctrine of Faith and Repentance which is as the Key of heaven committed to their ministery which bindeth or looseth Remitteth or Retaineth sins I have not yet seen any sufficient reason given But Sect. 8 Neither is this all the Authority which the particular Pastors are allowed with us viz. To preach the Word and by Doctrine to bind or loose for there is yet somwhat more committed into their hands Some part at least yea a very great part of Discipline too even in those very parts of Discipline which are said to be denied them As 1. Publick Admo ∣ nition Publick Admonition I have sometimes wondered Sect. 9 that this should be charged upon the Bishops and laid as a great exception to their Government That the particular Pastors are hindered from the exercise of their Office and in this
such as the people are acquainted with There may be expressions even in English which yet many of the people do as little understand as they do Greek or Hebrew Such strains of Rhetorick Metaphorical and figurative Speeches choice Phrases as may become the language of a Scholar which yet edifie not poor plain people because their understandings are not able to reach them And here also comes a necessity of a Form for this publick edification of all and the lawfulness yea expediency of the use of this Form for the same end It is not unknown how some learned pious men are not so well able in their own conceived wayes to stoop and condescend to the low and vulgar capacities whose souls yet are equally precious to Christ and should be to his Ministers And some others have and do affect too much strains of Eloquence flowers of Rhetorick yea some dark and obscure notions which may seem sublime and be admired because not understood And then the people do as little find the profit as they understand the meaning of them Yea the most knowing people in most especially Country Congregations are so unacquainted with those more polite expressions that because they comprehend them not readily they are forced to be studying the meaning of the words when they should be joyning of hearts in the matter expressed and so cannot so freely adde their seal and say A MEN. Now we are sufficiently secured against this fear in our Liturgy for it is in a language of our own framed in expressions suited to the meanest capacities and such as they are so acquainted with that their hearts may readily concur with all things as they are uttered by the Minister Let me but adde one thing more 3. Sect. 9 Minister and people being to join in the same services to the same God they are also to join with the same hearts There must be unity of faith and spirit among Christians Harmony Consent and Unanimity among those who are together Petitioners for the same things to One God They should send up One common Vote and should be agreed with One Heart and Voice to worship and pray before him And if God will lend a propitious ear to (y) Mat. 18.19 20. two or three agreeing together to ask any thing of him in the Name of Christ then the holy wrastling of a pious multitude will more prevail This is as the assault of an Army with an holy violence sending up Batteries against the gates of heaven Sect. 10 Now then these being the prayers of the Church those Publick prayers which all Ministers with us are bound to use and they being for matter sound for words plain easie and significant When our Brethren and Fellow-members of the same Body come together to send up these requests why should any withdraw themselves from this Communion why should we refuse to pray or worship with them only because they do it not in our Mode or way why should we think it a cold kind of formal reading of prayer rather than praying when the heart may be equally warmed and affected here as in any of our own conceptions Here are offices which all understand the same matters prayed for which all desire the same praises rendred which all acknowledge due the same mercies magnified which all have in some measure received Now how unworthy is this for an holy humble Christian such should we all be to say I would join in these duties if they were not put in this Form or sent up in these words or read thus out of a Book If ye own the duties as all Christians must do shall we divide and quarrel about words and phrase Would we not think it strange in a Family if a child or servant should refuse his Meals with his Brethren or Fellow-servants because every Dish is not dressed his own way The hungry soul falls to the meat before him if it be sound and wholsom and findeth no leisure to dispute about the dressing or garnishing of the Dishes Sect. 11 Or will ye be so irrational as to think that because the prayers are read therefore it is not praying or not praying from the heart or with or in the spirit as the Apostle adviseth without doubt these external circumstances alter not the nature of the Duty for neither reading nor repeating by Rote or uttering words without Book is alone properly praying but the lifting up of the heart with faith and fervour with humility and devotion to God And why the heart may not follow and go along with the Minister in Confession Petition Praises c. in a Form prescribed as well to the Minister as to the people as well as in a prayer uttered which though it be conceived by him is yet a Form to them that hear it I see not nor indeed can I see any reason why in our joining together in Acts of Publick Worship according to this Form we should be judged not to answer that of the Apostle of praying in or with the Spirit when it is most evident that we do walk according to that Rule in the other part of it Praying with the understanding also CHAP. XII The Objection That Our Liturgy is taken out of the Mass-Book is shewed to be False for the Main and in the whole Frivolous Sect. 1 I Shall take notice but of one thing more one popular Objection Popular I call it for I think it too too inconsiderable to be used by any that pretendeth to Reason or Learning Nor is it in any serious dispute that I know made use of but upon a design to raise an Odium in the hearts of people against this Book which yet indeed is a main Rub in the way of many well-meaning and pious-hearted but not the most intelligent Christians viz. It is taken up as a confessed Object Of the Mass-Book and nototious Truth and with confidence avouched as not to be denied That Our Common-Prayer-Book is wholly taken out of the Popish Mass-Book and that it is nothing else but that Mass-Book turned out of Latine into English at least so framed out of that that it may with a very little pains be turned into it again And therefore it must upon this account be unlawful to be used by us or any Church Reformed from the Church of Rome This is indeed a Charge cryed up with noise more than enough in the World Answered Sect. 2. The people take it and it is generally believed and those are most bold and peremptory who never saw a Mass-Book nor if they did could they understand it Whereas indeed taking this Assertion as it is commonly received and generally taken upon trust it is neither so nor so And as indeed it is there is no consequence or force at all in the Argument for 1. Sect. 3 Though we shall grant this readily that it was the Prudence of the Church to retain in her Publick Forms of Prayer and Service some of those things which
and because so is the Will of God that we should do For if we yield to Episcopacy though not as a Divine yet as an Humane Constitution not repugnant to the Word of God and so much without doubt whatsoever it be more it is with us being established here by the known Laws When then they require this of men I see not how it can be avoided but by vertue of those forementioned texts it ought to be done Re-ordination being in this case as is well noted but a submission to that Order of Church Politie which is by the established Laws made by the Powers not only in being but who have the undoubted Soveraignty and legal authority again set over us In a word 8. Sect. 88 Lastly It is not of no consideration that we in this case not only consider what is necessary to make a man a Minister of Christ but also what is requisite to qualifie a man for the legal maintenance which doth belong to such a Ministery in England And those who deny the necessity of a superadded Episcopal Ordination as to the former end yet must see a necessity at least the use and lawfulness of it to the latter Upon such an account as this no man ever questioned the lawfulness of a double Marriage When the late Usurping Powers required this to be Solemnized by the Civil Magistrate no man doubted but those who were either not satisfied in Conscience of that way or doubted the ill consequences when the tide should turn the Laws as then standing not allowing the Legitimation of the issue of such a Marriage might lawfully as many and all wise men did be Married again by the Minister according to the Laws in force without incurring the guilt of any sin thereby And why may not a second Ordination be admitted upon the consideration of the like consequences One is no more a Sacrament than the other One is as much an Ordinance of God as the other The Name of God would be no more taken in vain in the one than in the other Nor can I by any thing in Scripture find there should be any sin in the one as before it is stated than in the other Sure I am the Holy Scripture no where condemneth it hath no where given us a Law against a second Ordination and (x) Rom. 4.15 where there is no Law how there should be a Transgression I say not I but a wiser than any of us even St. Paul himself could never see He that is desired to see more of this Subject let him consult that little book of Mr. Humphreys professedly handling this question of Re-ordination where he will see the lawfulness of it at least as to the receiver clearly and fully proved the main doubts and scruples about it and difficulties in it untied and solved To that I referre the Reader In the mean time This may be enough to perswade and shew that men lawfully may in this thing submit to and comply with the Orders of our Superiours without sin Having now solved these doubts as to matter of Ordination and Re-ordination and answered all the most material Objections I hope I have laid such grounds as may satisfie all serious and considering men of the if not necessity yet lawfulness of our submission to the Government the Episcopacy established with us notwithstanding these great exceptions taken against them in matters referring to the first general head wherein the Bishops are said to take too much upon themselves and to challenge a power which is not theirs CHAP. VI. The other general Exception against the Bishops as hindering the particular Pastors from the exercise of their Office answered Sect 1 WHen I have satisfied the scruples that refer to the next general head I think I have said enough as to the matter of Government and shall have sufficiently cleared this That notwithstanding all this there may be a peaceable submission a due conformity lawfully yielded General Ex ∣ ception 2 2. This Exception is That the Bishops as they are said to take too much upon themselves so will not suffer others to take their due but hinder the undoubted Officers of Christ the Pastors of particular Churches from the exercise of their office particularly as some have objected that part of Government and Discipline which they think they should and do judge they are called and have authority to administer every particular Pastor being bound to a personal ministration of all the Ordinances of Christ to that particular Church committed to his charge So it is objected Answ 1 Sect. 2 To this the Answer is readily returned in few words 1. That the particular Pastors of the several Congregations are the undoubted Officers of Christ there is none that I know among all those concerning whom the dispute now is who doth in the least deny 2. Answ 2 For the main unquestionable parts of their Office Sect. 3 they are so far from being hindered the exercise of them that they are most expressely enjoyned to perform them For the preaching of the Word and Administration of the Sacraments the two principal works of the Evangelical ministery they are expressely sent to do them and have these given in charge to them in the very forme of their Ordination (a) Form of Order Prieste Take thou authority to preach the Word of God and to minister the holy Sacraments in the Congregation where thou shalt be so appointed Here are the Keyes expressely given into their hands and no small part of the power of the Keyes viz. The Key of Doctrine to preach the Word which was never denied them and the Key of Discipline too thus far as to open to Door and let persons into the Church by Baptism when the same authority is given them to administer the Sacraments as to preach the Word Yea farther 3. Answ 3 Sect. 4 Is not a great part of the power of binding and loosing put into their hands Have they not this Commission given them yea before they receive their particular Mission by the Bible put into their hands at the very imposition of the Bishops and other Presbyters hands in these words (b) Form of Order Priests Receive the holy Ghost whose sins thou dost forgive they are forgiven and whose sins tho dost retaine they are retained And be thou a faithful dispenser of the Word of God and of his holy Sacraments In the Name of the Father and of the Son and of the holy Ghost Where observe Their Commission is given them in the very same forme which (c) John 20.22 23. Christ himself used in commissionating his Apostles which some have quarrelled at in the practice of our Church as if it were an abuse of the Scripture and assuming a power which Christ never gave to the Bishops The Form used Receive the Holy Ghost vindicated To give the Holy Ghost nor is the Holy Ghost given to all on whom the Bishops so lay their hands But indeed
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
beg what otherwise by reason of our unworthiness we durst not presume to do These things I think are abundantly sufficient to clear these two Collects from those exceptions which are laid against them I go on to 9. The next excepted against which is the Collect for St. Lukes day Sect. 30. Collect for St. Lukes day Almighty God which calledst Luke the Physitian whose praise is in the Gospel to be a Physitian of the soul May it please thee by the wholsome medicines of his Doctrine t heal all the diseases of our souls through thy Son Jesus Christ c. I cannot easily make a rational conjecture Answ what should in this short prayer be such a matter of scruple or just ground of offence but that it may well stand and be used as it is composed without alteration For these three things I think will readily appear and be evident to any considering man Sect. 31 1. Sirs and lusts are the diseases of the soul Hence are they in Scripture set forth under the notion of wounds 1. Bruises rottennesse corruptions and putrefactions The wounds by sin made in the conscience are as the (m) Psal 51.8 breaking of the bones and the comforting absolving or restoring the penitent is as the (n) Gal. 6.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luxata membra in locum suum restituite A Chirugis tractum setting of a dislocated member or the binding up a broken joynt Pride of heart is as an unnatural tumor or swelling in the flesh Malice and Hatred as a blood-shot eye Envy as the corroding or eating out of the heart and liver Lust as a Pearle in the eye upon what account there is an emphatical elligancy in the Apostle describing the filthinesse of those impure Hereticks probably the Gnosticks of whom he saith (o) 2 Pet. 2.14 They have eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full not of adultery as our version hath it but of an adulteress We may know that the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Greeks is used to signifie both a Virgin and the Pupilla or Apple of the eye to this the Apostle seems to allude They have not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not a Virgin but an Harlot there their lusts being as dear to them as the Apple of the eye But this by the way The Book would swell too big should I in every particular parallel our sins and diseases in a word sin it self all sin is as the fretting Leprosie that runs from the crown of the head to the sole of the foot and maketh rottennesse enter into the bones the whole head sick and the whole heart faint Yea and all these diseases are certainly mortal if by the mercy of God some means and remedy be not timely applyed for the recovering and saving the sin-sick soul Sect. 32 But is there no Balm in Gilead Is there no Physitian there yes doubtlesse there is both a Medicine and Physitians to administer it The most Gracious God (p) 2 Pet. 3.9 who is not willing that any should perish yea who hath sworn (q) Ezek. 33.11 that he desires not the death of a sinner who would not that that choyce piece of his own worship Man should miscarry for want of help hath provided the Medicine and given him an able and skilful Physician also And now Sect. 33 2. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the General or Vniversal Medicine is only the Blood of Jesus Christ But the particular manner of administration the several wayes of application of this for the particular relief of the sick soul we have in the doctrine and Word of God The Scriptures are that divine Pharmacopoea that choyce Dispensatory according to whose rules are all Medicines to be made up There are those precious Receipts which the soul may take and live There as in a skilful Apothecaries shop we may find (r) Efficax contra omne vulnus unguentum salatiferum contra omne venenum antidetum salubre contra omnem dolorem remedium Grost Lincoln in Ocul Moral approved ointments for every wound a soveraign antidete against every poyson a saving remedy for every malady In these may (s) In Scripturâ sacrâ invenit ignorans quod discat contumax quod timeat laborans praemia pusillanimis solatia Id. ibid. the ignorant find what to learn the perverse and stubborn what may humble him and make him fear the conscientious working and labouring Christian be encouraged by rewards the faint drooping and weak dejected soul be supported by comforts This heavenly Word being given both for food Milk (t) 1 Cor. 3.2 1 Pet. 2.2 Hebr. 5.13 14. for babes and strong meat for those of age and for Physick also like the tree mentioned in the Apocalypses (u) Rev. 22.2 whose fruit is good for food and whose leaves are for the healing of the Nations Here we find a word that searcheth the secret lusts and pierceth into the inward parts of the belly (x) 1 Cor. 14.25 Laying open the secrets and (y) Hebr. 4.12 discerning the thoughts and intents of the heart Here are Corrosives to eat out the proud flesh Purgatives to cleanse pollutions sacred considerations to abate the pride to aswage the malice check the ambition shame the covetousnesse and to destroy the lusts of men Choise cordials to comfort the afflicted to revive the drooping spirit and to bind up the broken heart oyle and wine to the wounded conscience 3. The Physitians to apply these remedies and dispense these medicines for cure of the soul are under Christ the Ministers of the Gospel the Dispensers of this word The Prophets Apostles Evangelists Pastors Teachers c. As Christ only is (z) 1 Pet. 2.25 5.4 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The chief Shepherd and Bishop of our souls and yet these are (a) Acts 20.28 Bishops and Shepherds under him So He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chief Physitian yet under him are we Physitians also To Vs he commends the care of the Flock and souls to administer the prescribed remedies but He only performs the cure The care is ours the cure Gods We are means to heal by the Word of God by theDoctrine of Christ that we preach This is all that is meant by that passage in this Collect. The wholsome medicines of His (b) As before The Doctrine of John see Sect. 2. Lukes Doctrine not a Doctrine of his own but of Christ in his mouth which he preached And the very same may be said of any of all the Ministers of the Gospel who preach the Doctrine of Christ These Doctrines are medicines for the soul serving to reprove convince rebuke exhort to cleanse enlighten comfort save and this according to the order of God himself (b) 1 Cor. 1.21 Whom it hath pleased by the foolishnesse of preaching to save them that believe So that there is nothing now in this short Collect but is sound and good
the Prayers and Publick Administrations but what may very lawfully be used complied with and submitted to without sin nothing so evil as for whose sake to divide the Church and sacrifice our Peace Nothing but what is for the substance sound and holy What remains then but that as Subjects of the Prince of Peace as sons of the God of Peace as Professors of the Gospel of Peace we set our selves to study and walk in the wayes of Peace How shall we pretend to the fear of God in our hearts when the way of peace we will not know For (o) Rom. 3.17 18. they go together How shall we answer to God our contempt of his Ordinance our disobedience to those strict injunctions of the Gospel when we divide our selves and the Church about such a Liturgy wherein there must be confessed nothing sinful nothing unlawful either in respect of Form or Matter O would we cordially strive for and pray that the Lord would give us (p) Jer. 32.39 one heart and one way would we all encourage and call up one another (q) Isa 2.3 Come let us go up to the house of the Lord and there together worship God as our established Lawes require we should and in this way which the Law of God doth no where condemn and thus with one lip and with one mouth glorifie God and call upon his Name How would (r) Isa 48.18 our peace run like a River and our righteousness as a flowing stream What a Glory would then be upon all our Assemblies Sect. 14 The learned in Antiquity know That as in the Jewish Church by the appointment of God they had their (s) Num. 4.16 29.6 Isa 58.2 Dan. 8.11 12 13. Juge Sacrificium their daily Sacrifice so in the Ancient and Purer Times the Christian Church had their daily prayers and solemn publick Worship Their Churches and Oratories open (t) Vestram heri charitatem consolata fuit Etsienim heri nudius-tertius de hac vobis locutus tam mutâ—rlâ Chrysost Hom. 5. ad Pop. Antioch Hom. 6. Heri admoâ—ui hodie dicam Et Hom. 13. in Gen. Quotidiè tamen hanc tenuem mensam vobis proponere studeo every day in some places in others (u) Chrysost ad cap. 3. Joh. Hom. 24. Non enim singulis diebus sed duobus tantum brevi eorum parte ut vos labore levemus hortamur ut orationi nostrae aures adhibeatis twice thrice or oftner every week the Ministers attending constantly to the work of Divine Service and instruction of the people the (x) Aug. Tract 8. in Joh. Sunt forte hodiè qui propter solennitatem diei venerunt Crastino qui venerint venient audituri Et Chrysost Adv. Jud. Quemadmodum homines singulo quoque die simul ac surrexerunt obambulant sic vos quotidiè simul ac surrexistis curiose perquiritis utinam fu ura sit Exhortatio ubi admonitio ubi Dâ—ctrina ubi Sermo people even the (y) Propter pauperes qui ad opera sua festinant melius est hoc ut vobis in die crastina reservemus August Serm. 82. de Temp. poor who were afterwards to follow their labour for their daily bread yet attending and presenting themselves to worship and to be instructed But how unlike are we to those dayes how many Churches among us stand shut up and never open but upon one day in the week if then yet then also not filled if at all till the Sermon begin as if the Prayers of the Church were none of our Concerns It is true that among those Ancients where they had such constant Assemblies there were also preaching and instructing and Exhortations And it is unquestionable preaching of the Word is an undoubted Ordinance of God for the salvation of his people on which they are bound to attend Yet I have observed in too many places that whatever the pretences of men have been they have shewed as little regard to preaching as to prayer though they pretend they come not to Church upon the week-dayes because there is only the Formal Service but no instructions yet when Sermons have been offered yea preached either on stated Lectures weekly or some special occasions they have attended as little there as they now do upon the publick prayers But besides with the prayers do we not constantly read the Scriptures and are not those matter of instruction and edification In the Jewish Church they had their daily Sacrifices and reading of the Law but we read not of their daily preachings or expositions O let us not think that all Religion lieth in hearing of a Sermon it is indeed a Duty and we are bound to attend but the end of that is but to instruct and teach us There is yet somewhat to be done by us some publick Sacrifice to be offered up by all By the Word they are instructed but in this the people offer up no Worship then do they their solemn homage to God when together they make their Confessions and offer up their prayers and praises O let us in this shew to the World what God we serve what Religion we own that indeed we are Christians by our daily offering Christian-Sacrifices and constant attendance on the Worship of Christ that we are Reformed English Christians by our constant attendance on the publick Prayers and Worship of the Church of England The Church of Rome enjoins her Members and the people think it their duty every day to hear Mass It is true their Worship is Superstition but it is an ill Reformation to change Superstition into Profaness There is a medium between Superstitious worship and No worship O let not the Papists have so just an occasion to cast this reproach upon us That under pretence of Superstition we have cast off the daily publick worship of God Let not their blind zeal for their way condemn our coldness and want of zeal in ours We have a Liturgy Reformed from all Superstition a Worship that is holy a Form of Confession prayers and praises sound and agreeable to the sacred Word of God let us conscientiously attend on these Services daily and sincerely offer up from the heart this holy Worship And the God of peace shall be with us I know but one thing more that can be matter of scruple or a means to interrupt our Peace and that is the Rites and Ceremonies in this Liturgy prescribed But these sheets have already multiplied beyond my first intention and therefore now Manum de Tabulâ The Courteous Reader may expect a full account of those Rites and Ceremonies in another Tract by it self which I shall give him in my next Part. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A PEACE OFFERING Part III. WHEREIN The Differences about the Rites and Ceremonies of the Church of England are examined the scruples resolved and it is shewed that there is nothing in these but may be submitted to for Peace-sake CHAP. I. The Fasts