acknowledge an infallibility of the event which is only necessitas consequentis ex hypothesi all things being necessary when they exist and what is future being present and existing to the all-seeing eye of God there being no priority or posteriority in eternity 4. Though there be not this necessitation yet it is agreed That God worketh by his Grace I confesse about the Resistibility or irresistibility they differ irresistibly saith one not irresistibly say the other yet even these agree thus far that God worketh so effectually on those whom he hath ex beneplacito appointed to salvation in ordering the means occasions and opportunities with such congruity to that end as that (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 5. Sect. 9. de facto it is not finally resisted o that though it be possible for the free will of man to resist the calls of God yet in those that believe and are saved the Grace of God works so sweetly and effectually that the will doth not resist but freely and willingly closeth with it 5. That the whole of what we do amisse must be left unto ourselves our sin and condemnation is from our selves and the glory of all the good we do and of all the blessings we receive both in this life and that to come must be given only to Gods grace and love Sect. 21 Yet again Consider the whole series of the acting and Providence of God in reference to man from his creation to his final conclusion see if there be not a perfect accord in all these things 1. That God did create man after his own image in perfect righteousnesse and holinesse and full liberty of will as a Rational creature either to obey God and continue as he was created or to sin and fall away having a power to either and by this we conclude that God decreed to make him so Sect. 22 2. That man thus created and left to himself did yield to the temptations of Satan and by perfectly voluntary disobedience fall away from God and cast himself and so was all mankind brought into a state of sin and misery under the bondage of Satan without all power or possibility yea or so much as desire to recover himself out of that wretched condition This it is evident God did permit for he could have hindred it if he pleased and therefore from all eternity decreed to permit a purposing to make use thereof for the further manifestation of his power wisdom justice and goodness Sect. 23 3. That God out of his infinite compassion to miserable man which he shewed not to fallen Angels that Satan might not finally triumph in such a Conquest if all Mankind should perish did immediatly after the Fall promise a Saviour and in due time did send and therefore from all eternity decreed to send his dearly beloved and only begotten Son Jesus Christ into the World to undertake our Redemption to satisfie Divine Justice for our sin and to make peace by the blood of his Cross and to deliver us from that state of sin and misery Sect. 24 4. That all Mankind which was lost by the fall of the first Adam is restored to a capacity and possibility of salvation through the mercy of God and merits of Jesus Christ the second Adam The merits of the second Adam being as fully sufficient to save the World as the sin of the first to destroy the World So that it is not any want of mercy in God or of merit in Christ if any particular person perish or that the whole Mass of Mankind is not saved and this being so evidenceth the eternal Decree that it should be so Sect. 25 5. That the way for us actually to partake of this salvation of which through Christ all Mankind is made capable is the performance of the conditions of the New and Evangelical Covenant which expresly are sincere repentance from dead works a lively faith in Christ new and holy obedience and perseverance in the same This being the only way wherein God hath expresly said in the Gospel that he will infallibly save men This is that Doctrine which he sends forth his Ministers to preach (d) Mark 16.15 16. Luk. 13.3 5. Acts 3.19 Rom. 2.7 8 9 10. and many more his Heralds to proclaim remission of sins and everlasting life upon the performance and only upon the performance of these conditions So that whether we say or say not there was an intuition or foresight of these things in this or that man antecedent to the Decree to save him yet here is an evident agreement as to the event That God did decree to give salvation to none but such as should persevere in faith and obedience and to deny it to none but the finally impenitent and disobedient There was no Decree ever to save any that should not or to condemn any that should so repent believe and continue obedient That howsoever with God the number of all the saved and damned be infallibly and unchangeably certain yet it is unquestionably true and may and ought to be assured to this to that to any to every particular man that though now he be sinful rebellious a child of wrath and in a state of damnation yet if he repent return and sincerely believe and receive Christ as he is offered to us in the Gospel viz. as his Lord and Saviour he shall be saved Or though now he do believe and be righteous and so in state of salvation yet if he Apostatize to Infidelity or Disobedience and continue in that Apostacy and Rebellion in his sin he shall dye and perish for ever Sect. 26 6. That God in the Gospel doth make real tenders and offers of this remission of sin and eternal life to all and doth seriously exhort all men to whom this Evangelical Covenant or Gospel is made known to accept the proffer to perform the conditions And this he doth sincerely cordially without all fraud or collusion wooing with the most compassionate love and most endearing expressions perswading by the most pathetical Motives and convincing by most demonstrative Arguments and calling heaven and earth to witness the sincerity of his intentions towards them and his earnest desire to shew them mercy and has no delight in their destruction and that he hath done all on his part that now they need not perish if they are willing to be saved From hence it followeth also and herein all sides agree That Sect. 27 7. There is in the Gospel a sufficiency of grace given to all to whom the Gospel is given for I speak not now of the Heathens or Pagans designing in these papers only peace among our selves to leave them inexcusable and whereby they might have been saved were it not for their own voluntary putting off life from themselves so that none can make an excuse for his disobedience by pleading a want of power to obey there being still with the Word and the outward tender of grace by the Word
I can conceive to be liable to any exception and that no part of the matter of the Prayer but only a phrase or expression in the Preface viz. this Which dost make the minds of all faithful men to be of one will Now however if we should submit the phrase to the censure of some curious Criticks it might be thought better to express it otherwise yet here to contend is but a fruitless dispute about words and syllables when the thing is sound and the very thing which the Scripture requires in abundance of places as the duty of Christians and shews to be the affection of the faithful to be (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil 2.2 of one soul of the (g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet 3.8 same mind to come together (h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 1.14.2.1 46. 8.6.15.25 with one accord to (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 2.2 3.16.4.2 mind savour or affect the same things to be perfectly joyned together in the (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 1.10 same mind and in the same judgement that they may (l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 15.6 with one mind and one mouth glorifie God And this do all the faithful as to the main concernments of Christianity they forget that they are Christians when they forsake that one Rule (m) Eph. 4.4 5. one Faith one Hope one Gospel which all are to be guided by They are brought by the Grace of God as to agree in one truth so to follow this (n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 4.15 in love (o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 4.32 in answer to that promise Jer 32.39 Ezek. 11.19 with one Heart And this is all that is said here Which makest the minds of men to be of one will i.e. to be as the Scripture requires 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alike affected is indeed no more nor other than if it had been expressed in those Scripture-words Which makest all the faithful to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one soul or heart and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to mind savour affect and will the same thing viz. To love what God commandeth and desire what he doth promise as in the Prayer we Petition that they may So that though the words as they are expressed may not in our present English sound so well to a curious ear nor the Phrase be so exact to a Critical observer yet the thing is agreeable to the Holy Canon and therefore howsoever some may conceive a reason why the expression may be fit to be altered yet it cannot be unlawful to use it as it stands 6. The Collect for Trinity Sunday followeth viz. Sect. 13. Coll. for Trinity Sunday Almighty and Everlasting God which hast given to us thy servants grace by the confession of a true faith to acknowledge the glory of the eternal Trinity and in the power of the Divine Majesty to worship the Vnity We beseech thee that through the stedfastness of this faith we may evermore be defended from all adversity which livest and reignest c. There are two main things considerable in this short Collect Answ but in neither of them can I see any thing that should be matter of just exception Sect. 14 1. The one is in the Preface a Confession of the true faith in that principal Article of Tri-unus Deus The Trinity of Persons in the Vnity of the Godhead (p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg Naz. Three yet one Three really distinct in their modus subsistendi their manner of subsisting and operations ad intra yet really one in Essence not divided but all coessential coeternal and coequal in Power Divinity and Majesty As we are taught to confess clearly in the Athanasian Creed And is a truth evident in the Scriptures (q) 1 Joh. 5.7 There are Three that bear record in heaven and these Three are one This is unquestionable among all sound Orthodox and sober Christians Sect. 15 2. The other is a Petition through this faith to be defended And this also such as I cannot well imagine where it can be accounted faulty For 1. If by this faith we understand the Doctrine of faith the Fides quam credimus which we profess concerning the Trin-Vnity it is no more but this We pray that in this Profession we may be protected and defended by God from all things which may hinder our free and open Confession or may oppose our faith or interrupt our peace or disturb that quiet and joy of our souls which in and through faith we may and hope to have Sect. 16 2. If by faith we understand the Fides quâ credimus the Grace of faith by which we (r) Joh. 1.12 receive Christ as he is tendred to us in the Gospel i.e. as (s) Col. 2.6 Christ Jesus the Lord by which we believe receive and close with the whole revelation of Gods mind with affections suitable to the several revelations viz. His Threatnings and angry dispensations with fear trembling and reforming His Promises and Mercies with joy recumbency confidence and affiance His Commands and Precepts with reverence and obedience This is the Evangelical faith this is the faith whereby (t) Rom. 11.20 Heb. 10.38 39. we stand this is the faith (u) Eph. 6.16 whereby we are enabled to conquer all difficulties to go through all streights to scorn (x) 1 Joh. 5.4 5. the enticing allurements of honours pleasures and profits of the world and to despise and contemn the terrours whereby we are (y) 1 Pet. 1.6 7 8. supported in and carried through and delivered out of all tribulations are here enabled to go on with joy and are with courage strengthened to hold out to the end and at last (z) 1 Pet. 1.5 9. attain everlasting salvation This being by God appointed the work of a true faith is that which we pray for that we may have this lively and stedfast faith and through this be so upheld and defended here until we attain the end of our Faith The Salvation of our Souls Sect. 17 7. The Collect for the Sixth Sunday after Trinity is this God which hast prepared for them that love thee Coll. for the sixth Sunday after Irinity such good things as pass all mens understandings pour into our hearts such love towards thee that we loving thee in all things may obtain thy promises which exceed all things that we can desire through Jesus Christ c. This being in the Preface so agreeable to that of the Apostle Answ Sect. 18. (a) 1 Cor. 2.9 Eye hath not seen nor ear heard neither have entred into the heart of man to conceive the things which God hath prepared for them that love him and in the Petition begging of God that we may obtain what exceedeth all that we can desire so exactly answering that of the same Apostle glorifying God as
the Anointed of the Lord was taken in their pits (p) Chap. 2.6 for the Lord in the indignation of his anger for awhile despised the King and the Priest Sect. 3 But blessed be God who yet did not forget to provide an Arke for his Church who though she was floating and tossed upon the waters and (q) Psal 18.4 The floods of ungodly men made her afraid yet was she safe (r) Psal 93.4 He that is on high and mightier than the noyse of many waters than the mighty waves of the sea preserved her secure even during those confusions He that but speaks the word and makes the storm a calm (s) Mat. 8.26 27. Who doth but rebuke the wind and the sea and they obey him even the Lord (t) Psal 65.7 who stilleth the raging of of the Sea and the noyse of his waves hath shewed us that he can and doth still the madnesse or the tumults of the people too He hath made a (v) Genes 8.4 mountain for the Ark to rest on He hath now stopped the fury of the torrent dryed up the waters restored our peace hath made our (x) Isa 66.12 peace run like a river and our glory like a flowing stream He hath by many wonders of providence and miracles of mercy made (y) Psal 77.19 20. his way through the sea and his paths through the great waters that he may again lead his people like a flock by the hands of Moses and Aaron He hath raised up our Monarchy from the grave and given us a King from the dead a Prince of the Royal stemme and placed him again on the throne of his fathers and (z) Zech. 4.7 9 made the great Mountain a plaine before our Zerubbabel whose hands have happily laid the foundations in the re-building of the Temple of God and we hope to see the same hands to lay the head-stone thereof to the joy of the people of God with holy acclamations shouting and crying Grace Grace unto it He hath in a great measure restored again the beauty and the glory of Israel Our Fathers to their Sees The Priests to the Church The Prophets to their Pulpits which were usurped by the meanest of the people and the Church-Assemblies to their pristine freedome (a) Psal 118.23 This is the Lords doing and it is marvellous in our eyes Sect. 4 Thus Sicut Audivimus Sic Vidimus (b) Psal 48.8 As we have heard so have we seen in the City of our God As we have heard done of old so have we seen in our dayes We have parallelled the old World both in sins and sufferings 1. For our sins our times were as theirs are described by (c) Gen. 6.2 5 6. Moses and as the like in the Poet (d) Hor. Carm. l. 3. od 6 Faecunda culpae saecula nuptias Primùm inquinavere genus domos Hoc fonte derivata clades In patriam populumque fluxit Such were they and such were we (e) Num. 32.14 An increase of sinful men risen up in our fathers stead I need not render the Poet in English for consider but the general practice of men that will give the clear construction their actions declare to the world how fruitful our age hath been in the (f) Eph. 5.11 unfruitful works of darkness no place no condition free Hence 2. God hath made us alike in Sufferings This is the fource and origin of all the eviâ—s upon this people and Nation even our rebellions daring Heaven it self and forcing the Almighty to draw forth the Arrows of his indignation against us Sect. 5 2. And God hath made us parallel to Noah and his household in our Deliverance and Salvation also (g) Psal 126 3â—4 The Lord hath done great things for us and hath turned our captivity as the streams of the South with as great a miracle and yet as much ease as he can give rivers in a dry and parched Wilderness (h) Jude 1.15 springs of water in a South land Let us tell it to our children and their children another generation that (i) Hom. Il. z. Et nati natorum qui nascentur ab ill is Virg. Aen. 3. Sect. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even the Generations to come may sing the praises of the Lord and know the wonders that he hath wrought for us 3. What now remaineth but that we also make the other parallel that as Noah did so we also should build an Altar What Altar even an Altar in our hearts to (k) Jude 6.24 Jehovah-shalom to God who is our peace and who hath made peace for us to (l) Exod. 17.15 Jehova-Nissi the Lord our Banners for it was he alone (m) Psal 124.2 who was on our side when men rose up against us And through his strength alone it was That (n) Ver. 6. we were not given as a prey to their teeth but (o) Ver. 7. the snare is broken and we are escaped Sect. 7 Having now built an Altar we must offer Sacrifice but what shall we or can we offer even such Sacrifices as may be demonstrations of our thankfulness and send up our praises (p) Psal 50.14 Offer to God Thanksgiving and pay thy vowes Such Sacrifices as may again attone us unto God such as may purge our souls and expiate our sins (q) Psal 116.12 13. What shall we render to the Lord We will take the Cup of salvation and call upon the Name of the Lord. These are our Sacrifices Sect. 8 The truth is an Altar material we have not nor may we raise one A Sacrifice properly so termed we must not offer neither can (r) Hebr. 9.13 the blood of Bulls and Goats and the ashes of a dead Heifer at all sanctifie or purifie the sinner No we have another a better Sacrifice which is already offered once for all even Jesus upon the Cross who alone (s) 1 Joh. 2.2 is the propitiation for our sins His blood alone (t) Heb. 9.14 who through the eternal Spirit offered up himself without spot to God can purge our consciences from dead works to serve the living God Yet Metaphorical Sacrifices we have and may and must offer and such are still required of us When the Lord forerells the Rejection of the Jewes and the despising of their (u) Mal. 1.10 11. carnal offerings even then he promiseth the calling of the Gentiles and to make his Name great there and that even among them incense shall be offered and a pure offering What are these even the (x) Psal 5.4 Sacrifices of righteousness (y) 1 Pet. 2.5 spiritual Sacrifices acceptable to God by Jesus Christ Thus a penitent and a broken heart is a Sacrifice an heart humbled under the sense of sin mourning for transgressions and lamenting after the Lord this contributes much to atonement and peace with God (z) Psal 51 17. The Sacrifices of God i.e. the most excellent
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
now will m Isai 58 5. afflict our souls and keep under our body and bring it into subjection that we may testifie the n Psal 35.13 reality of our sorrow the sincerity of our repentance that we indeed turn to God that we now may with more earnestnesse beg o Gen. 3.8 9 10. and with confidence hope to receive pardon Or 2. When p Jud. 20 26. 1 Sam. 7.6 Dan. 9.3 2 Chron. 20.3 Esth 4.1 16. Joel 1.3 with 2.12 13 14 15 1 King 21.29 2 King 22.19 20. Judgments are upon us or expected or feared to humble our souls and mourn and weep and pray that so we may avert the indignation of God Or 3. When some eminent service is to be performed to which is required an especial assistance when solemn Prayers and Supplications are to be sent up when q Act. 13.3 4. 14.23 Apostles or Preachers to be ordained to the work of the Gospel and sent out to Minister to the Gentiles In these and such cases it is needfull to Fast that we may be as more serious in our Repentance so more fervent in our Prayers more quick and lively in all those holy performances Full stomacks beget heavinesse and security and a filled body is more stupid and dull that the soal cannot so nimbly performe its operations For this end I suppose did r Luk. 2.37 Anna the Prophetesse in the Gospell joyne Fastings to her Prayers that by this meanes she might better fit her soule and compose her spirit for her devotions For this reason among others it is that we find so often Å¿ Mat. 17.21 1 Cor. 7.5 Fasting and Prayer joyned together § 8 2. That the Magistrates and Governors both in Church and State may appoint the set and solemne dayes of such Fasting and Religious exercises I think all sober pious men do as little doubt I need not cite the stated Fasts in the Jewish Church nor those of the Christians in the elder times our own constant practice shewes that we have ever esteemed it lawfull and have obeyed How frequent is it for our Kings and Parliaments upon solemn occasions to appoint dayes of Fasting and Prayer to seeke God whether to remove his Judgments or to blesse some great worke in hand and who ever in his right wits questioned this And this not only upon particular emergent occasions but at constant times stated and fixed for those who may command a Fast at one time may also another and upon the continuance of the occasions continue also the solemnity of the Fast as with us we were for some years enjoyned by Royall Authority and did observe a monethly Fast and if monethly the same by like Authority may be done quarterly or yearly for ever these constant occasions for ever continuing whilest we are in this state of corruption and the Church continues Militant These things are in generall acknowledged in Thesi But § 9 3. When we come to the Hypothesis and a particular case we find a difference in the judgements of men The Lent or Quadrages Fast The main exception is to the Lent or Quadragessimall Fast and it is therefore made one of the desires of the Divines in the conference That there may be nothing in the Liturgy to countenance the Lent as a Religious Fast c. § 10 Now as to the observation of Lent I shall propound but these things 1. That it is a civill constitution is evident Stated and vindicated 1. As a civil Constitution and that it is a thing within the spheare and under the power of the Magisrate and that the Act of 5. Eliz. forbidding the eating of Flesh for a time upon a politick consideration for the breed of cattell the health of mens bodies the encouragement of Fishing and Navigation c. is an wholsome and good Law may not be questioned and that so far we are bound toobey none that I know denieth let us do so much let us obey the Law in this abstinence and for the ground of it though every man do abound in his own sence this matters not our peace will be sufficiently secured If we may obey the Constitution so far as the Law requireth us I know no reason that any sober peaceable man can have to start a new question and find out a scruple to be a plea for disobedience upon a dispute of Religion in that observance 2. § 11 Yet consider it also as the matter of a Religious observation Is this of such a nature 2. As a Religious abâ—â—â—ation how far to be owned so criminall and so unlawfull that it may by no meanes be admitted Consider it well we shall finde no such matter For 1. Can it be criminal Yea is it not laudable for the Church in her Constitutions for us in our practise from temporall and civill occurrents to excit and promote Religious duties Doth not Christ himself take occasion t Jon. 4.7 15. from the water of Jacobs-well to instruct the Samaritan woman and to shew her where is the living water and how she may attain it And from u Joh. 6 per to the Miracles of the loaves take occasion to preach himself the bread from Heaven that feedeth to life eternall and how can it be a sin either in the Governors of our Church upon occasion of a politick Law made for some kind of abstinence to prescribe or in us to obey such a prescription the practice of a religious mortification and by an holy use of this abstinence to prepare our souls for a solemne communicating at the Feast approaching yea why it should not be commendable I confesse my eyes are too dull to discover 2. § 12 Neither doth this clash at all with the Statute which condemneth those who preach or write that any eating of Fish or forbearing of Flesh mentioned there is of any necessity for the saving of the soul of man or is the service of God otherwise than other Politick Laws are or may be c. For Who doth so who saith so The Statute is expresse against the Popish Doctrines and practices and alloweth not the opinion of any worth or holinesse in the opus operatum as the Romanists speak nor putteth any difference upon the account of Religion in Meates or Drinkes or Times perfectly agreeably to the x 1 Cor. 6.12 13. 1 Tim. 4.3 4 5. Heb. 13.9 Col 2.16 20.21 Apostolicall Canon But when by occasion of this politick Law the Church calls upon us to improve it to an holy end and from a civill observance to performe an holy duty where is the sin where is the contrariety who ever taught that there was matter of Religion in eating Fish or Flesh but that we may by sober abstinence learne to practise an holy mortification who ever doubted 3. § 13 If we say it be unlawfull to be observed we must condemne the constant practice of the Christian Church not of latter and corrupter but
Nazian in Epitaph Faith the same saith Chrysostome k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in Heb. Hom. 31. of Love and Peace that they are the Badges of Christians the Characters of Christianity For the truth is if in these low things we cannot bear one with another if we cannot love our Brethren because in all things they will not or cannot be of our mind if we shall continue to hate and revaile one another and give way to such animosities and contentions for the businesse of a Ceremony for matters only of Order and Circumstance howsoever we may bear on our selves and profession the Name of Christ yet really shall we be as Nazianzen upon another account saith of l Nazianz. Onat in praesent 150. Episc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Valens the Arrian A reproach to Christians I heartily pray that the Lord would at length give us better more humble and charitable spirits that howsoever we do and may differ in some notions and in our judgements about some practices which are confessed to be neither of the Foundation of Religion nor the essentials of Worship we may yet keep close to that genuine m Eph. 4.2 3. Apostolical Canon To forbear one another in love and so to keep the unity of the Spirit in the bond of Peace § 22 To conclude Let us carefully observe these Rules and conscionably practice all these duties and really Duties they all are to which we are obliged then the matter of Forms Rites Ceremonies will not not trouble us all rents will be made up divisions prevented contention banished from our Churches and confusion from our Assemblies Then shall we live as Brethren as Christians and it shall be beyond the powers of Hell to interrupt much more to overturn our Peace Then shall we again n Psal 42.4 Go together to the House of God with the voyce of joy and praise and not scruple the Form of the Service or Order of Worship We have not all attained to the same perfections the same measure of knowledge grace or strength But o Phil. 3.15 Let as many as be perfect be thus minded even go onward still that we may perfectly p Phil. 3 10. know Christ and the power of his Resurrection and the fellowship of his sufferings c. and despising all disputes about these unnecessary things strive with all earnestnesse to lay hold on the reward prepared that Caeleste Brabaeum q Ibid. vers 14. The prize of the high calling of God in Christ Jesus In the mean time live as Brethren in the same Communion and r Ibid. vers 16. Whereunto we have already attained let us all walk by the same rule let VS MIND THE SAME THINGS And ſ Gal. 6.16 To as many as walk according to this Rule peace be on them and mercy and upon the Israel of God Now t 2 Thes 3.16 The Lord of peace himself give us peace alwayes by all means even for his sake who is the u Isai 9.6 Prince of peace and x Colos 1.20 hath made peace for us with the Father by the Blood of his Crosse Jesus Christ the righteous And Thou O God of peace y Heb. 13.20 21. who broughtest again from the dead the Lord Jesus that Great Shepheard of the Sheep through the Blood of the everlasting Covenant make us every one perfect in every good work to do thy will working in us that which is well pleasing in thy sight through Jesus Christ to whom be glory for ever and ever Amen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vid. Lil. Gyrald in Pythagor Symbol in conclusione In Part 3. Chap. 2. §. 21. After these words After Supper in the dusk of the evening or within night adde this in a Parenthesis and really if the practice of Christ in the first Institution oblige us to his Gesture the argument seems much more strong to oblige us to the time which St Paul who speaks not a word of the Gesture doth again expresly take notice of when he is instructing the Corinthians in the right use of that Sacred Ordinance wherein yet we vary nor doth any that I know condemn us for so doing FINIS The hast of the Press hath caused some Errata Mistakes and mispointings will soon be discovered and I hope excused PAg. 2 l 34. r. who is 15. l. 3. omen 79. l. 14. none 166. l. 28. prudence 250. mar at the letter o for Gen. r. Jonah 255. § 19. for Fasts r. Feasts 262. l. 8. for things r. times 271. l. 23. for by r. but. 275. l. ult for nothing else r. nothing less 278. l. 1. for indifferent r. different 279. for Cropus r. Corpus 293. for sing r. Sign 298. for work r. word The Greek will be glad of a criticall Reader sometimes to rectifie a letter and the Hebrew hopes for the same