A FRIENDLY TRIAL OF THE GROUNDS TENDING TO SEPARATION; In a plain and modest Dispute touching the Lawfulness of a stinted Liturgy and set form of Prayer, Communion in mixed assemblies, and the Primitive subject and first receptacle of the power of the Keys: Tending to satisfy the doubtful, recall the wand'ring, and to strengthen the weak: By JOHN BALL. ISAIAH 8. 20. To the law and to the testimony: if they speak not according to this word, it is because there is no light in them. PSAL. 119. 105. Thy word is a lamp unto my feet, and a light unto my path. ¶ Printed by Roger Daniel printer to the University of Cambridge; For Edward Brewster, and are to be sold at his shop at the Bible on Fleet-bridge. 1640. To the Christian Reader, sound judgement, the spirit of wisdom, uprightness of heart, and sweet communion with GOD. Christian READER, IT is commonly professed, though not so well known and observed as it ought, that Satan is always busy to solicit, and our own deceitful hearts ready to turn aside from the ways of peace and comfort, either to the right hand or to the left. To say nothing of the lamentable state of heathen Infidels, Turks, and Jews, who know not God, nor believe the Gospel of JESUS CHRIST; Amongst them that profess Christianity, some are so deeply plunged into superstition, that the truth of God and the ordinances of grace are not prized in comparison of their own vain and fruitless traditions. And others, on the contrary, do so far distaste all inventions whatsoever (as they speak) in God's worship, as they reject that which beareth the stamp and image of God, and might be greatly profitable to their souls. Many come profanely to the Lords table, and pollute the holy things of God to their own destruction: Others, through groundless fears of defilement, do withdraw themselves from ordinances Divine, and the society of the godly, because some unworthy are not debarred. To satisfy this latter sort, who offend out of weakness & misguided judgement not of stubborness and contempt, and to settle them that are staggering, I have penned this poor & rude treatise, nothing doubting but the truth will be able to maintain itself, and that the beauty thereof will procure favour and acceptance, though it come arrayed in a very homely garment. A stinted form of prayer hath been challenged as an image forbidden in the second commandment, a forged and devised worship, unlawful both in them that use it, and those that join therein. To remove this scruple, I have showed the use of a stinted Liturgy, lawful and allowable by the word of God, of ancient use in the churches of Christ, approved by all reformed churches at this day: Upon which occasion many things are disputed touching the meaning of the second commandment, the nature of true and false worship; and what it is to pray by the Spirit. Many are the objections which are made against set forms of prayer, and particularly against our book of common prayer: all which I have endeavoured to answer severally; and not because they are of so great weight, but because I desired fully to satisfy every doubt, and roll away every stone I met withal. If one and the same thing be oft repeated, I desire it may be considered that one and the same objection for substance is often brought forth, though perhaps in new array, and every plainhearted Reader (for whose use I principally intent this labour) is not able to apply an answer once given to sundry objections in colour divers though for substance the same. And I suppose the prudent will think it more reasonable that the wise in heart be burdened with overmuch, then that the weak should remain unsatisfied through some defect. Some stagger at this, that ignorant, profane, notorious offenders are admitted to the Lords table, and conceive that communicating with such in the ordinances of religion they are partakers of their sin. And sure it is a thing to be lamented with tears of blood, that the body and blood of our Saviour CHRIST should be profaned, the house and church of God defiled, the name of the Lord dishonoured, religion blasphemed, and the blind, notorious, profane permitted to rush upon their own perdition. But it is not for private persons to take that upon them which belongeth not unto their place; nor, being invited by CHRIST, to excommunicate themselves, because such as are notoriously wicked be not admonished, kept back, or censured. The main ground of the former doubt and all others tending to Separation seemeth to be this; That the power of the keys is primitively given to the community of the faithful, as the first receptacle. For than they conceive that it pertaineth to them to censure offenders, or else to separate from them. Then likewise it will more probably be concluded, as they think, That that society which hath not the power of CHRIST'S keys is not the true church of CHRIST. Therefore to raze the foundation of Separation, and at once to overthrow their main objections, this question is more largely disputed: wherein is showed by evidence of Scripture, That the power of the keys is given by Jesus Christ, the Lord and King of his church, and great Shepherd of his sheep, to the church-governors whom he hath appointed to rule and feed his flock in his name, and to whom they must give account. If any man shall think these things are small and not to be insisted upon, he may please to consider; How small soever the things in themselves seem to be, the evil consequences that follow thereupon be both many and great: It is no small matter to bury that under the condemnation of false worship, which the Lord the author of all truth, the determiner of his true, pleasing and acceptable worship, doth allow in his service. It is no small offence to forsake the prayers of the congregation, to depart from the table of the Lord when he calleth to feast with himself, and to break off society and communion with the churches of Christ, where he doth cause his flock to rest at noon; to fill the hearts of weak Christians with doubts and distractions, as not knowing what to do, or which way to take; to spend time in reasonings and disputations of this kind, which might much more profitably be employed in the practice of repentance and holy obedience: to expose religion to contempt, and the truth of God to reproach, amongst them that delight to speak evil: These are sad effects of this Separation which is here opposed. Is it not lamentable to see poor Christians, who sincerely thirst after the waters of life, and long to meet the Lord in his holy ordinances, cast into doubts and fears about the things which so nearly concern their comfortable walking with God and salvation of their souls? May not this tend to the discouragement of divers that are coming on, and turn them who are halting clean out of the way? The rents and divisions which have been in the church have evermore been one advantage which the enemies of the truth have taken to speak reproachfully. And if the credit of religion, the glory of God, and the souls of our brethren be dear unto us, what can we do less than by a just and mild defence of the truth seek the reclaiming of such as are gone astray, the establishing of them that be weak in judgement but zealously affected to the ways of God; stop the stream of seducing, free the godly from unjust imputations, and settle peace and unity in the truth amongst brethren? I heartily wish we had not so much experience to lesson us, that when men have once begun to neglect the public exercises of religion, and to separate from the churches of Christ, they have run from one error into another after the fond imaginations of their own seduced hearts until they have dashed themselves upon the rocks. They that break off communion in the particulars mentioned, have not proceeded to a total Separation from our congregations and assemblies, as no churches of Jesus Christ: This rigid Separation they condemn, as that which was never approved or blessed of God. But they have gone further than the word of truth doth warrant them, or they have the Lord Jesus for their guide: whereas it is the duty and safety of Christians to follow after but not to go before their Lord and Captain. The first entrance into an erroneous way is dangerous: for in the tract thereof there is no stop, unless God of his infinite mercy do prevent. Errors are lapped up together in a bundle, and many times the least only appear, which yet serve to bring on and usher in the greater. At once men fall not into strange and monstrous opinions, no more then into outrageous evils: but by degrees they insensibly are drawn from bad to worse, until they come to a great height. At the first sight many a man's conscience would have been affrighted with that error which after some tampering he highly admireth and is bewitched withal. How many of great hopes and excellent parts have been overthrown hereby, is too evident by lamentable observation in all ages. Rents and divisions are the disease, Separation the wound of the church, unto which of long time she hath been obnoxious; but it is the sin of them who either lay stumbling-blocks of offence before their brethren, or separate rashly or unjustly, being carried away rather with prejudice then strength of argument, and commanded more by the examples of others then by the authority of the rule of righteousness. There is but one body, the Church; and but one Lord, or head of the body, Christ: And whosoever separateth from the body the Church, separateth from Christ in that respect. And if we withdraw ourselves from Christ where he graciously inviteth us to feast with him, may we not justly fear that he will withdraw himself from us, and make us seek, when we shall not find him? Voluntary Separation from the Lords table and prayers of the congregation, what is it but a willing excommunication of ourselves from the visible tokens of the Lords presence and love? And if it be a grievous sin in church-governors, to deprive any member of the church of all communion with the visible church upon light and unnecessary occasions; is it not a greater sin in the members, to deprive themselves of the same communion upon the like or less occasions? Zeal and tenderness of conscience must be nourished by all good means; but they are not to move alone without their guide, that is, the word of God. Perhaps this kind of writing may occasion more disputes. If so, it is contrary to my hearts desire, who intent only the satisfaction of them that stagger, the reclaiming of them that are gone too far, and the maintenance of peace, truth, and communion in the worship of God, as it furthereth communion with Jesus Christ. If I may obtain this end, I have that which I beg of the Lord. Willingly I would not offend any that fear God, but endeavour only to remove the blocks at which I see some stumble, and to further the more comfortable walking of others, who desire to please God in all things, but are kept under in the means of comfort with vain scruples. And happy were it, if, doubtful disputations laid aside, we might join together with one heart and soul to advance religion, worship the Lord purely, edify one another in our most holy faith, and walk unblamably in the fear of God and comfort of the holy Ghost. I take no pleasure in controversies of this kind, and could heartily wish that, these matters rightly composed, we might give heed to that one thing which is necessary: But if it seem good to any man to reply, I earnestly beg that he would take the word of God truly understood for his warrant, make proof of what he saith, keep himself to the points in hand without impertinent digressions, and proceed on in love and meekness, as becometh them that profess the truth, and desire to preserve the peace of a good conscience. A good cause is no way advantaged by heat and passion. We must so write and speak in controversies of religion, as that we remember we must give account to God of that which we say. And if passionate and distempered speeches in common talk be no light offence; in matters of religion, which are soberly to be debated as in the presence of God, to give way to humane rashness and distemper is much more disgraceful. God will not hold him guiltless that telleth a lie for the glory of his name. To bear false witness in civil contentions betwixt man and man, is odious and abominable: Therefore it behooveth us to fear and stand in awe, lest being transported with misguided zeal we call evil good and good evil, and misapply the scriptures, when we speak of ourselves. Let us weigh all things, and hold that which is good. The Lord in mercy look down from heaven upon his poor church and people, bring his truth to light more and more, dispel the mists of ignorance, remove all occasions of offence, settle peace and truth, prosper the means of grace, build us forward in faith and holiness, and unite the hearts of his people in love, that they may direct their course by one rule (if they cannot be all of one mind in every thing) and as one man may walk together in heaven-way, until they receive the end of their faith, the salvation of their souls. CHAP. I. Of a stinted form of Prayer. PRayer is the sweet and familiar conference of a faithful soul with the Lord his merciful Father: Or, A calling upon God in the name of Christ with the heart, and sometimes with the voice, according to his will, for ourselves and others. In it (to let pass other matters not pertinent to this purpose) four things come to be considered: the Subject recipient, Author, Matter, and Manner thereof. The honour of invocation is due to God only in and through Jesus Christ: Psal. 50. 15. To God only, 1. Tim. 2. 5. as the chief, best and most perfect good; through Christ, John 10. 23. as our Mediator, in whom we have access to the throne of grace. Ephes. 2. 18. Prayer is not a work of nature but of grace. Rom. 8. 26. The principal author thereof is the holy Ghost. Man indeed doth pour out his soul unto the Lord, but he is first taught, moved, and enabled thereunto by the Spirit of grace; so that prayer is God's gift, and man's act. The matter of our prayer is divers, according to the sundry occasions which happen in this life; but ever it must be agreeable to the word and will of God. Understanding, faith, humility, reverence, fervency, holiness and love are required to that prayer which is acceptable unto God, and doth procure audience. In prayer with others, especially in public prayer, 1 Cor. 14. 16, 28. Orig. contra Celsum, lib. 8. where the minister is the mouth of the people, the use of the voice is necessary for the edification of the hearers: for they cannot join in supplication, Ambr. in 1 Cor. 14. Hieron. ad Heliodor. Epitaph. Nepotian. and yield their consent unless they hear and understand what is prayed for. In solitary prayer the voice and words are very useful, August. De Magist. lib. 1 Idem, De catechiz. rudib. cap. 9 Justinian. De Ecclesiast. divers. capitul. Constit. 123. Concil. Lateran. sub Innoc. III. c. 9 Innoc. III. Extravag. de office Judic. ordinar. Quoniam in plerisque. Decret. Gregor. l. 1. tit. 31. cap. 14. but not necessary: useful, to stir up affection and prevent rovings; not necessary, because it is the soul only that doth animate prayer. A man may pray fervently and speak never a word: but words be of no worth if the heart be absent. Prayer indicted by the Spirit and poured out by a sanctified soul is ever sweet and pleasant melody in the ears of God, though the tongue keep silence, and the phrase of speech be rough and unpolished: But let the outward frame of words be never so smooth and well set together, the prayer is not pleasing unto God if therein we crave things unlawful and impertinent, if it be read or uttered without intention of heart, understanding, faith, etc. Nevertheless, in prayer with others, specially in the public assembly, words and decent phrase must not be neglected; because all things must be done gravely and to edification. To place devotion in words, is superstition; to hunt after acquaint terms, is foolish vanity; but to neglect a decent and comely manner of speech, is barbarousness. Seeing then the use of the voice is not of the essence of prayer, no man of understanding will deny that to be an holy and acceptable prayer which proceedeth from a sincere and upright heart, feeling its own or others wants, and craving supply thereof according to Gods will, whether the petitions be put up in the selfsame or in other words. Matth. 26. 44. And yet because the ordinances of God must be kept from contempt, in the public assembly it is good neither to be over-neat, nor over-homely, but to use such a mean as doth most tend to the glory of God and good of God's people. Here a question is moved, Whether a stinted Liturgy or set form of prayer, public or private, be lawful in the deviser or user? A penned or stinted prayer I call Prayer in respect of the matter and external form (because the matter is delivered in form of a prayer or supplication tendered to God) though properly it is not a prayer as it is penned or printed, but as it is rehearsed as our prayer with understanding, feeling of our wants, humility, confidence, etc. The controversy is not of this or that prescript form in particular, much less of one faulty or erroneous, but of a prescript form in general; Whether it be lawful, especially in the public assembly, to appoint any prescript or set form of prayer, though for matter never so sound and allowable. For if the exception be against this or that form in respect of the matter or manner of imposing, than the question should be, Whether this prayer for matter or manner of imposing be erroneous; not, Whether a stinted form of prayer or Liturgy be lawful. It is not questioned, whether a man may ask things unlawful or impertinent in prayer: for the matter of our prayer must be agreeable to the word of God and our present occasions. A prayer for matter and external form holy and fit, may by accident be sinful in the user; viz. when it is repeated without understanding or intention of the heart. Of this there is no doubt. It is granted also, that no one prescript and stinted form of prayer or Liturgy is simply necessary, either in public or private: for then our Saviour Christ, who would not be wanting to his church in things necessary, would by his Apostles expressly have set down one to be an exact and unchangeable rule to all Christians and churches to the world's end, both for matter and form, words and method, whereunto they should have been tied, and that always. But seeing our Saviour hath commanded no such unchangeable form, it is not the Necessity, but the Lawfulness of a stinted Liturgy or set form of prayer that is pleaded for; and that as a matter of order, not of religion or substantial means of worship. For in this sense, there is no means of worship expedient which is not necessary by commandment. It was never held, that a man should so tie himself or be tied always to a set form without variation, that he should never offer up any prayer unto God, as occasion is offered, and necessity requireth, but what he findeth in his book. Such use of a set and stinted form of prayer we do not acknowledge nor seek to persuade: But to read prayer as a prayer upon a book, or to make known unto God the desires of our heart in a set form of words devised by others or ourselves, when the things we beg are allowable, fit and necessary, and when it is done with right affection, is contrary to no precept or commandment directly or by lawful consequence. Amongst them that oppose a set form of prayer we may observe differences in opinion. Greenw. Against Giff. pag. 8, 9 I only laboured to show all men this error of reading men's writings in stead of praying, that they might learn how to converse, etc. The ancient brethren of the Separation (as Mr Smith calleth them for distinction) condemn all stinted forms of prayer to be used as a prayer. Thus they dispute against set or stinted forms of prayer, that it is a devise of man, an Idole-prayer, a stinting of the Spirit, the substituting of a book in the room and stead of the holy Ghost, Smith, Differences of the Separation. Epist. Johns. Against Carpent. They communicate together in a false and idolatrous outward worship of God, which is polluted with the writings of men, viz st●nted prayers, homilies, catechisms, etc. a drawing nigh to God with the lips, when the heart is removed far from him: That if set forms be lawful, than one may make another's prayer, buy his prayers at a bookbinders shop, carry them about in his pocket, with many the like. Which arguments, whatsoever their weight be, strike at all set forms, and not at this or that only, prescribed in this or that manner. Mr Robinson hideth the matter as much, as well he may, by such like additions as these of matter and manner. The thing, saith he, you should have endeavoured to prove, Robinson, Against Bern. pag. 456. is, That your Divine service-book framed by man, and by man imposed to be used without addition or alteration, The stinting, imposing men's writings upon public assemblies, to have them read over by number and stint, or any other way, as a worship of God instead of true invocation, is a mere device of man, and so carnal worship; as also all other reading of men's writings, publicly or privately in this abuse, for praying to God, Greenw. Answer to Gifford. Robinson, Justif. against Bern. pag 424. Idem, pag. 419. Idem, pag. 473. as the solemn worship of your church, is that true and spiritual manner of worshipping God which he hath appointed. Again, That these stinted and devised forms do quench the spirit of prayer which God would have them use, stinting the minister, yea all the ministers of the kingdom, to the same measure of the spirit, not only one with another, but all of them with him that is dead and rotten: and so stinting the spirit, which the Lord giveth to his ministers for his church, and that so strictly, as till the stint be out, it may not suggest one thought or word otherwise, or when it is out, one more than is prescribed. Nevertheless his drift is, plainly to disprove all stinted forms, as it is evident by that he writeth in answer to some objections. For, Grant, saith he, that these words of Christ, PRAY AFTER THIS MANNER; AND WHEN YE PRAY, SAY, are to be interpreted as these men would have it: yet do I except against their service-book in a double respect: The first is, That the reading of prayers upon a book hath no justification from them. If it be said, that to commit a certain form of words to memory, and from it to utter them, and to read them upon a book, be all one; I deny the consequence: and though I approve not the former, yet is the latter far worse. And in another place; Idem, pag. 425. You speak not properly, no nor truly, in saying, you Pray stinted prayers; for you Read them: and who will say Reading is Praying? or if you so say or do, is it agreeable either to his ordinance or common reason? And in the page cited last before, He that readeth hath another speaking to him as it were, even him whose writing he readeth, and himself speaketh not to God but to the people. Thus also he speaketh concerning the Lords prayer, Pag. 472. We may use a petition, two or more, or all, in or of it, even word for word, if so the holy Ghost (by whose immediate teachings and suggestions all our requests must be put up) do direct us, and that we apply the same words to our needs. And in the same section, So neither is the reading of this prescript, or repeating it by memory, praying. Now let the indifferent consider and give sentence, whether this be not to condemn all set forms of prayer to be used as prayer. And if more than down-weight be required, his fourth reason against the stinted form of service in use in our church, will put this beyond all exception. For thus he disputeth; As it were a ridiculous thing for a child, Id. pag. 478 when he would ask of his father bread, fish, or any other thing he wanted, to read it to him out of a paper: so it is for the children of God, especially for the ministers of the Gospel in their public ministrations, to read unto God their requests for their own and the churches wants out of a service-book, wherein they are also stinted to words and syllables. So that all other respects and considerations laid aside, for what advantage soever alleged, the simple use of a stinted Liturgy or form of prayer, to be used as a prayer, is disallowed of them. And if this be once accorded, the other respects will easily be wiped away, at least in regard of the users and them that join in prayer and participation of the sacraments. In the copy of a letter lately published against stinted Liturgies, the Author willeth us to consider, Copy of a letter, pag. 5. That the Liturgy he excepteth against was devised by men, viz. other men whom God hath not called to such a work as to invent forms of prayers which should be used by all the churches in the land for their prayers; and, That it is imposed upon the minister and the people of necessity; That it is stinted both in matter and words, to be used without variation; and, That the service is read out of a book many ways faulty and corrupt. But look to most of the reasons brought to show the justness of this exception, and they make against all sorts of stinted forms used as prayers, and not against a form corrupt and faulty, imposed in such or such a manner: Pag▪ 5. as namely these; God did never command to use, nor promise to accept such a worship; in which respect it is the manifest breach of the second commandment. Pag. 13. God hath appointed other helps for prayer, which are sufficient without this. Pag. 21. Public prayers offered up by the minister in church-assemblies must be framed according to the present and several occasions of the church and people of God (as also men's private prayers ought to be ordered) which cannot be done when men are stinted to forms. If you draw any conclusion from these premises, it must be, That all stinted forms are unlawful; not, That a form corrupt and faulty is to be disallowed. But if the foresaid cautions be added. by way of distinction or limitation, as if all stinted Liturgies were not disliked, but such only as be imposed as necessary to be used without variation, and for matter or form corrupt and faulty; then the reasons fight directly with the conclusion, and hang no otherwise together then if a man should thus dispute; All stinted forms of prayer are not to be disliked, but corrupt only, imposed as necessary; because God did never command, nor promise to accept any stinted service or devised worship. For what purpose therefore these cautions were added, let others judge; whether by way of aggravation only, or to set the greater lustre upon the position, or for some other advantage. Some others profess, That they oppose not all nor any set form simply as such; but are persuaded in many cases there is a lawful use to be made of them: but such a set form as is prescribed amongst us for matter and manner they affirm to be against the second commandment, and a sin in the maker and deviser of it to such an use, and a sin in the user of it according to that devise or making. But the lawful use of such forms, public or private, they allow only in some case of necessity, which cannot fall out in a minister of the Gospel, or any man else who deserveth the name of a strong Christian. For they suppose abilities in all ministers, and in every man else who hath his wits exercised to discern good and evil, and deserveth to be esteemed a strong man in Jesus Christ. Their words be these; Set forms have their proper place and lawful use only where abilities are not, as a natural means and help to further some branch or other of that we call Prayer or conceived prayer, as to supply defect of invention, memory, utterance, or the like: So the lawfulness of it lieth only in a case of some necessity. The difference then betwixt them, so far as I can gather, standeth in this one thing, That these latter allow some lawful use of a stinted private form of prayer in some cases of necessity, which the others altogether condemned. But whether they descent in any other particulars or no, it is needless to inquire further; or whether the latter take away again what they seem to grant. In these things they consent: First, that all public Liturgies and stinted forms of prayer be unlawful, a breach of the second commandment both in the deviser and user. Secondly, that private forms of prayer, if lawful for weak Christians and babes in Christ, are unlawful for strong men in Christ, or Christians that have received some growth in godliness. Thirdly, that a Christian, weak or strong, may not lawfully be present at the prayers of the congregation read or rehearsed out of a stinted Liturgy, nor at the sacraments administered in a stinted form of Liturgy as it is with us. The Question than hath three branches: First, whether a set form of prayer, sound and pertinent for substance of matter, grave and simple for the order and manner, not prejudicing, abbridging or hindering by the length thereof the preaching of the word and prayer fitted to the special occasions, may in any sort be tolerated in the church, or read by the minister of the word in the public assembly and congregation of Saints. Secondly, whether it be lawful, specially for a strong Christian, to use a set form of prayer as prayer; or upon any occasion to read as prayer a prayer upon a book. Thirdly, in case it should be unlawful for the minister or master of the family to read or use a prescript form of prayer, whether it should be unlawful also for the people, children, or servants to be present at such assemblies where the said prayer is read or used. To these a fourth may be added, to prevent all exceptions, whether it be lawful for a Christian to be present at that service which is read out of a book in somethings faulty either for matter or form. In the affirmative the assertion is, That a stinted Liturgy or form of prayer both public and private is lawful, and in some respects necessary, both in the congregation, family, and closet; That a minister godly, learned, and faithful, may sometimes stand in need of the help of a public Liturgy or stinted form of prayer in public, and may make use of a stinted form at other times when it is not necessary in respect of inability or indisposition; That though it should be unlawful for the minister or governor of the family to use such stinted forms, yet may the people in the congregation and inferiors in the family be present at such prayers without sin or scruple of conscience, yea though the prayers be read out of a book in somethings questionable for matter or form: So that voluntary and willing Separation from the prayers of the congregation and ordinances of worship for that cause only, is sinful in many respects. Thus I have laboured plainly to state the question, that I might neither be misled myself, nor lead others into any by-path, whiles they take their aim amiss. And these particulars I purpose to discuss in the fear of God, with the spirit of meekness, according to the scriptures; and trust by plain, sincere and upright dealing to make it evident that I seek nothing but the maintenance of the truth, the purity of God's worship, the increase and exercise of all holy gifts and grace in his servants, and the peace and comfort of his people. CHAP. II. All things essential to prayer may be observed in a prescript form. THe two former points may be confirmed jointly and severally by these reasons following. 1. That is a lawful prayer wherein the desires of our hearts are lifted up or poured out unto God for Divine blessing according to his will, in the name of Jesus Christ, by the help of the Spirit of grace: But in a set or stinted form of prayer the desires of the heart may be lifted up or poured out unto God according to his will, Public Prayer is not made with understanding and in faith, unless it be in a known tongue. Nor can a man pray in saith, and purely lift up his soul to God, who prayeth before or unto an Image. etc. Or, That form of prayer is just and lawful, wherein all things essential to prayer, or necessarily required in the word of God, may be observed: But all things essential to prayer, or necessarily required in the word of God, may be observed in a prescript form or read prayer. What is required in holy prayer more than this, That the matter be allowable and fit; the manner holy, reverend, fervent and faithful; our wants laid open, and petitions forced with as strong or stronger reasons and arguments than we are able of ourselves to press them with? Psal. 25. 1, 2. And may not a prayer, Mark 11. 24, 25. Joh. 14. 1●. holy and meet for the matter thereof, Jam. 5. 15. be read, Psal. 145. 18. or uttered with humility, feeling of our wants, earnestness of desire, holiness of affection, and faith in God's promises? In reading the scripture the eye doth lead the heart, and yet it may be read with judgement, reverence, meekness and joy: why may not the same affections be moved in a prescript form and read prayer? What necessity is there that the heart and eye should be at variance in this duty, when they may be conjoined in the other? Asaph and his brethren could praise God in a form of words set down by the prophet David: And if a prescript form of words may be allowed in Thanksgiving, 1. Chron. 16. 8. which is one part of prayer, 1 Sam. 2. 1, 2. it cannot be condemned in Petition. Jon. 2. 1, 2. The matter of our requests must fit the occasion; so must the matter of our thanks and praise: The Spirit of grace teacheth us to pray; and the same Spirit moveth us to return praise for benefits received: 1. Cor. 14▪ 15. We must pray with the spirit; and we must praise with the heart. 2. Chron. 6. 41, 42. In the dedication of the temple Solomon used the very words of the psalm which David vowed to use at the bringing in of the Ark into his house. Psal. 132. 9 Jehoshaphat in that excellent thanksgiving which he made, 2. Chron. 7. 6. appointed the priests and Levites to use a prescript form of words. 2. Chron. 20. 21, 22. So did Hezekiah, 2. Chr. 20. 30. Zerubbabel and Jehushua. And if we may sing psalms with the spirit and with understanding, Ezra 3. 10, 11. with feeling and joy of heart, 1. Co●. 14. 15. as it is commanded, Ephes. 5. 19 in a form of words stinted and prescribed, Col. 3. 16. it cannot be thought a thing impossible, to pray with affection in a stinted and prescribed form. The differences which some put between Praising God with a psalm and Calling upon God's name are little to the purpose, do not at all touch the force of the argument. For thus the reason standeth; In singing psalms penned by the prophet David or other holy men of God, the eye doth lead the heart no less than it doth in a stinted form of prayer, and yet they may be sung after an holy manner with grace in the heart: therefore a stinted form of prayer may be read or said without book with that affection of heart which God requireth in prayer. And let the differences be as broad as they will in other things; in this they do agree. This reason may be drawn into another form, thus; Whatsoever hath the true matter and form of prayer, that is truly and properly a prayer. For where the true matter and form of a thing is found, there follow all necessary requisites to the true and complete being thereof: If in the administration of Baptism no error be committed against the matter or form inward or outward, the worship itself or substantial means of worship is approved of God and acceptable. But a prescript from of prayer, sound and fit for matter, grave for the manner of penning, and read or uttered as our prayer with knowledge, faith, reverence, and fervency of affection, hath the true matter and form of prayer. For the matter of our prayers are, those common blessings and special good things which according to the will and pleasure of God we are to beg of him for ourselves and others. The true form of prayer (I speak of prayer uttered with the voice) is the outward disposition and frame of words, and the inward elevation and lifting up of the heart to God by the holy Ghost. Will any man say, that all these things cannot be observed in a stinted form of prayer? common experience will confute him. Who knoweth not the matter of many prescript forms of prayer to be good and necessary for all men? All our wants and particular occasions are not mentioned or laid open in the prayers conceived by the minister or governor of the family; and yet no man judgeth them for that cause unlawful, though imperfect. It is not then prejudicial to the lawful use of a prescript form, that many particulars which we stand in need of are not therein mentioned. Can it not be read or uttered with right disposition of heart? A man that readeth a form of prayer in a book, may be so affected with it, as in the desires of his heart to go along with it, and to us● it for his present prayer. As it may thus fall out in reading one of Calvines' prayers printed after his Lectures, or the like. how then can we sing with joy, or praise God with cheerfulness in a stinted or set form of words. Is it not easier to cry for what we need with feeling, then to return praise with love and joyfulness for what we have obtained? He that will confess it possible to give thanks aright in a set form of words devised by others or invented of himself, cannot deny the same in prayer with any show of truth or colour of reason. Ainsworth, touching the use of the Lords prayer. See Mr Paget his Arrow against Separ. chap. 3. pag. 63. Men may read it (viz. the Lords prayer) and humane liturgies with understanding and feeling, saith Mr Ainsworth. Again, If in the ordinary use of the Lords prayer, public and private, without addition or variation, all things required in prayer by the word of God may be observed; then a stinted form of prayer may have the true matter and form of prayer, or all things required in prayer may be observed in a stinted form: Coronidis vice omnibus orationibus oratio Dominica ad●cienda, quae omnium rerum precandarum Epitome à Cypriano rectè appellatur, He●●s●ach. Orandi formula. But in the ordinary use of the Lords prayer, public and private, without addition or variation, all things required in prayer by the word of God may be observed. For the matter, there is no word in the Lord's prayer which doth not ordinarily in great measure, and in the main always concern every Christian man's estate, though he cannot reach unto all things comprehended in this prayer. And all our wants are contained within the compass of the Lords prayer, and may be deduced thence, though they be not in ●lat terms expressed. Infinite things are included in the Lord's prayer, which the weak and imperfect faith of the godly cannot reach unto: but such and so much reach the weak faith hath, that the child of God doth and may with comfort and profit use the Lords prayer as a prayer. Hierom affirmeth that Christ taught his Apostles to consecrate the sacrament of the Eucharist by the Lord's prayer, Lib. 3. cont. Pel●g. cap. 5. Greg. l▪ 7. epist. 63 B. Rhen. in Tertull. De corona militis, Dominica oratio habetur in omnibus Liturgiis. The Lord's prayer is both the foundation of our godly prayers, and the prayer of prayers. Some weights and measures may be as rules to others, and used as weights and measures themselves. Concupiscence is both sin, and the cause of sin. Of ancient times the Lords prayer was used in all public Liturgies, and was of frequent use among private Christians. Tertullian fitly calleth it, The law of prayer, and breviary of the Gospel: Calvine, The rule. That it may be used with right disposition and affection of soul, is confessed by them that dislike all stinted forms, Cyprian De orat. Dom. & August. Ench●rid. cap. 71. call it quotidianam. and testified by the experience of all Christians: Therefore the Lords prayer may lawfully be used as a prayer, both in public and private, by ministers and people, weak and strong. In Constitut. Apost. lib. 7. cap. 25. Monentur Christiani omnes ter quolibet die orationem ●anc fundere, Chemnit. Exam. par. 2. tit. De Can. Miss. & De Miss. Pontif. pag. 273. But first we are willed to note, Object. 1. Copy of a letter etc. pag. 5. How fond and corrupt is the reasoning of these men, from God's example and authority unto their own practised power, etc. Why do not these men also plead, that God gave a law by Moses, therefore there may be a law given likewise by the Bishops, Ainsw. Against Bern. pag. 237. That the forms mentioned in scriptures of the old Testament are but for some special occasions, and commanded to the church, not from every ordinary church-officer, priests, and Levites, but only from the Prophets, who had an extraordinary & immediate calling from God, & who might as well deliver for scripture-oracles the truth of God taught by them, as any forms of prayers and praises. This we have observed, Answ. and do acknowledge the forms of psalms, prayers and praises given by the Prophets immediately called and chosen of God, to be parts of the sacred Canon, to which it is not lawful for particular churches, or the whole church in general, to add the least jot or tittle. But this is not to the point in hand: For we do not reason thus, That seeing the Prophets by extraordinary and immediate calling gave special forms of prayer or praises to the church upon special occasion, which are parts of the Canon; therefore the church may do the like: But thus we conclude, and that according to the truth, That seeing holy men have prescribed and the faithful have used these forms, not by extraordinary inspiration or special prerogative, but upon grounds common to them and us, the like forms may be prescribed and used without special commandment: And seeing the Prophets and holy men of God, by inspiration gave certain psalms or forms of prayer and praise unto the church, to be use upon special occasion, which have the true matter and form of prayer and praise, when they be used as a prayer or thanksgiving, in faith, reverence, humility, etc. according to the present occasion; therefore prayer uttered in a stinted form of words, or read upon a book as a prayer, may come from the spirit, and be tendered to God with right affection. A man may read when he prayeth, and the eye may guide the heart, when the holy Ghost doth lift up, and make it able to pour forth its desires unto the Lord. And if those forms of prayers and praises which are parts of the scripture may have the true nature, matter, & form of prayer, etc. when they be used in faith, and by the power of the holy Ghost enabling us to pray or praise the Lord in that form; other forms of prayers or praises fit for matter, may have the true matter & form of prayer, or praise, when they be used in faith, by the power of the holy Ghost, as occasion requireth. For the prayers recorded in holy scripture, have not the true nature and form of prayer in respect of us because they are recorded in scripture, but as they are used by us in holy manner upon fitting occasion; and other forms fit for the matter, used in such manner as God commandeth, in faith, humility, reverence, etc. by the quickening power of the Spirit, have the true matter and form of prayer as well as they. But those forms are not the devise of man, Object. 2. as be the other. True; Answ. as they be part of holy scripture they are of God, both in respect of matter and form: but as they be applied without special commandment to be the matter of form of a stinted prayer or thanksgiving at this time, they are the devise of man, that is, they are so applied by man, without the extraordinary guidance & direction of the holy Ghost. Let us suppose a stinted form of Liturgy or prayer to be framed of the very words and sentences of scripture, wherein nothing is to be read by way of prayer, praise, exhortation, or declaration of the end and use of the sacraments, but the very text of scripture, if it be demanded whether this stinted Liturgy be the devise of man or no; I conceive our brethren will answer, That the matter and form both is of God, as they are parcels of holy writ; but as they are prescribed and used as a stinted form, it is the devise of man. This may be concluded from their grounds: for all stinted forms of prayer and administration to be used in the public congregation, not commanded of God, be the devises of men, as they hold: But this foresaid stinted form is not commanded of God, as they affirm: Therefore it is the devise of men. There is now no form commanded of God, as they profess; and therefore to prescribe any text of scripture to be read in the administration of the sacraments, or the Lord's prayer to be used as a prayer, is the devise of man. What is more constantly affirmed by them then this, That a stinted form of Liturgy is no necessry means of God's worship; because in time of the Law God prescribed none to his people when they were in their minority. In times of the Gospel, Gr●enwood, Against Gifford pag. 6. & 19 Johnson, Qu. 〈◊〉 precib. & lit. pag. 24, 25. Robin's. Justis. against Bern. pag. 470, 471, 472. our Saviour Christ, who would not be wanting to his church in the necessary means of worship, hath given no form to be used of all churches throughout the world, nor tied any one member of the church precisely to this or that form of words in prayer, and none others. That we are not necessarily bound to the very words of the Lords prayer; Copy of a Letter, pag. 18. because the Evangelists do not tie themselves to the same words, or number of words, in recording that form of prayer; the Apostles did not bind themselves to those words, but used others according to their several occasions; nor do we read in scripture that they laid any bond upon the churches to repeat over those very words. Though therefore the prayer itself was taught by Christ, the matter be of God, and the form, as it is canonical scripture; and though it be left as a perfect and genuine rule of prayer: yet the application and use of it in such and such manner, Deut. 5. 29, 32, 33 & 12. 32. Quod praecipitur, imperatur; quod imperatur, necesse est fieri, Tert. ad uxor. l▪ 2. Ubi praeceptum, necessitas est servi●ntis, Ibid. at such or such times, in prayer, in respect of the words themselves, that is of men and not of God by particular institution. Thus the reason may be contracted briefly; the ordinary use of the Lords prayer without variation or addition is either commanded of God, and so necessary, or devised by men, and so free and arbitrary; either it is a natural help (as some speak) to supply some defect, or taken up upon free choice: But it is not commanded of God, it is not necessary necessitate praecepti or medii, nor an help natural to supply some defect: Therefore it is free and arbitrary, as that which may be done only; but it is not necessary to be done. Copy of a ●etter, pag. 1●. This being observed, it will easily appear how little that distinction of using forms inspired by the holy Ghost, but not of forms devised by men, will avail: because there is no form at all prescribed by God, as they maintain. Secondly, if that distinction be granted, it is here impertinently alleged, because it cannot be applied to any part of the reason. For forms of prayer inspired by the holy Ghost, and recorded as parts of the sacred Canon, be not of necessary use for us because they are recorded, have not the true matter and form of prayer as they are there registered, but as they are put up in faith to God, being suitable to our occasions: and a devised form of prayer, fit for the matter, tendered unto God in holy affiance by the work of the holy Ghost, hath the true matter and form of prayer. God never gave commandment that all our petitions should be presented unto his Majesty in a form of words inspired by the holy Ghost immediately: God never disallowed the prayers of the faithful, because the external form or phrase of speech was devised by man. If the devised form of prayer before and after sermon be worship acceptable to God, because it is devised of him who is called of God to devise and indite it; then all men living are called and commanded to devise the worship of God, and not for themselves alone, but others in some cases: Then the forms of prayer public or private, morning and evening: the forms of thanksgiving before and after meals, is devised worship, but acceptable for the foresaid reason. But that God hath called and authorized every man living, or all in the church, to devise a worship acceptable to his Majesty, is most strange. And so this first reason stands firm, That all things essential to prayer, or necessarily required in prayer by the word of God, may be observed in a stinted from devised by men. CHAP. III. A stinted Liturgy or public form of prayer is no breach of the second commandment. THat which is the breach of no commandment, 2. Argument. which is no where disallowed in the word of God either in express words or by necessary consequence, 1. John 3. 4. that is no sin: Gal. 3. 10. For sin is a transgression of the law; and where there is no law, there can be no sin. But a prescript form of prayer of Liturgy is the breach of no commandment, is no where disallowed in the word of God. The exposition of the commandments is to be found in the Prophets and Apostles; but the Lord by his Prophets and Apostles doth in no place restrain us to the use of conceived prayer, so to call it. Prayer is God's ordinance, but whether our prayers be uttered in our own or others words, whether by pronouncing or reading, that is not appointed. God requireth that we lift up our hearts unto him, and ask of him in the name of Christ whatsoever we stand in need of and is agreeable to his will: But when spoke he one word of praying within book or without, in this or that precise form of words? More particularly, a stinted form of prayer, for matter and external form lawful and pure, fit in respect of our occasions and the necessities of the church, read or uttered with knowledge, affiance and intention of heart, is not a breach of the second commandment either in the deviser or user. All use of images is not condemned in the second commandment: for carving and cutting is the gift of God; and therefore a lawful use thereof may be made, etc. Memorative signs or monuments of God's mercies are not unlawful. All images simply forbidden must not (as I conceive) be referred to that commandment, Deut. 4. 15. but images made to be worshipped, or ad cultum. And if the special and the general be of the same common nature, not all inventions, but feigned worship or service is forbidden. For if all stinted forms of public prayer be a transgression of the second commandment, then in their common nature such stinted forms agree with images devised for worship: But stinted forms or prayer agree not in their common nature with images devised for worship. False worship forbidden in the second commandment is opposite to the true worship which must in special be instituted by God: But a stinted form of prayer is not opposite to that worshop which must in special be instituted by God. False worship forbidden in the second commandment is in common nature, use and end one with that positive worship which is there commanded: But a stinted form of prayer is a matter of order, and not for common nature, use and end one with the true and pure worship of God there commanded. The pure worship of God in spirit and truth is set against the worship of images: But the pure worship of God in spirit and truth is not opposite to the worship of God in a stinted form of words. Against a general negative commandment no special act affirmative is lawful, unless the same be specially warranted by the Lawgiver. But some stinted forms of prayer are lawful which are not in special warranted by the Lawgiver; viz. such as we have liberty to use, but are not tied to use by any necessity of precept. If a public stinted form of prayer be a breach of the second commandment, than all public stinted forms whereof there is the same formal reason and consideration, Semper specialia generalibus insunt, Pandect. lib. 50. tit. 17. reg. 147. both for persons and things, are breaches of the second commandment at all times and in all men: (for it cannot be, that a perpetual commandment should be interpreted to forbid an act to one man, when, if the formal reason and consideration be the same in all, it doth not forbid the same to every man.) But every public stinted form of prayer whereof there is the same formal reason and consideration, is not a breach of the second commandment in all men and at all times. For there is the same formal reason and consideration of a public stinted form of prayers to Christians now that there was formerly to the Jews: The same formal reason and consideration, I say, not of this or that particular rite or ordinance which did peculiarly agree to them in respect of the special manner of dispensation proper to those times; but of a stinted form in general, which was proper to them in no consideration, but common to us with them. As for example, If the priests might bless in a stinted form of words, the ministers of the Gospel may do so likewise; If the Levites might praise God in a stinted form of thanksgiving, the ministers of the Gospel may use the Lords prayer as a prayer without addition or variation. But all use of a stinted form of prayer and thanksgiving was not a breach of the second commandment in the priests and Levites. If a stinted arbitrary prayer be the breach of the second commandment, then is conceived prayer, when uttered, a sin likewise: For they both agree in the matter, as of God; in external phrase of speech and words, bo●h are of men: in that which maketh stinted prayer a breach of the second commandment, if it be a breach, there is no difference. Therefore we conclude, That a stinted form of prayer is not a breach of the second commandment. Means of Divine worship not ordained of God be unlawful: Object. 1. See Copy of a Letter, pag 5. & 32. But a stinted form of prayer is a means of Divine worship not ordained of God. Means of worship (not to contend about words) are of two sorts. Answ. Some substantial; which are so means of worship, as they be worship itself; as the word is used, when we speak of worship taught in the 2. commandment: So the sacraments are means of worship, & branches of positive worship taught in that precept. And in this sense all means of worship allowable are necessary by Divine precept, and we are bound in conscience to apply ourselves to them as God's ordinance, and not we only, but all the churches throughout the world. For such ordinances of God pertain to the substance of worship, whereof nothing can be changed or taken away but the worship is changed, and another made. Others are mere accidents to the substantial means, See Calvin. Inst. l. 4. c. 10. § 14, 30▪ 31. Jun. Animad. 〈◊〉 Bellar. contr. 3. l. 4. cap. 16. not. 86, 87. & cap. 17. not. m, 10, 11, 12. Zinch. De Redempt. l. 1. De cult. 4. propos. Car●wr. Answ. to the Rhe●. Matth. 15. § 4. Whittak. De Pontif. Rom. Qu. 7. pag. 851. 852, 853. Calvin. opuse. De ver● reform. & necessi●. reformat. Calvin. Epist. 259. Zepp●r. De sacraments, lib. 3. cap 12, 13. and deserve not to be called means of worship, and if so called, it is very improperly, concerning which God hath given no particular commandment in his word, whereunto the conscience is not bound either to apply itself unto them, or to witness against them: and of this sort are the circumstances of time, place, order, method, phrase and stinted form of words in the administration of the holy things of God; which are no parts of the worship, but honest circumstances of the celebration; consonant to the general rules given in scripture for the right administration of Divine ordinances, but not commanded or disallowed in particular. For general rules are not commandments of this or that in particular, but approbations of any particular, this or another, agreeable to those rules. The apostle in commanding that all things be done in order, doth not command this or that particular order, nor forbid this or that in particular because it is not ordained of God. In times of persecution it is probable that the Deacon gave notice to the faithful when and where the assembly was to be held, Ignat. ad ●●olycarp. & ad Hieron. or appointed it at the present assembly, Walafrid. De reb. eccles. c. 5. Rutilio in times of peace, by the sound of a bell: which invention some attribute to Sabinian the Pope, anno Dom. 604. Polydor. Virg. de Javent. l. 6. cap. 12. Others to Paulinus Bishop of Nola, contemporary to Hierome, because Hierome mementioneth this use. Hieron. De regul. monach. cap. 33. & 39 For if all such means or worship shall be properly worship, than not only preaching, but the church, pulpit, bells, bell-man, the phrase and method of sermons, than each particular form of prayer, the hour and order shall be worship, because they are furtherances thereof. If all such means of worship must be ordained of God, or they shall be unlawful, God must have no worship at all from us, in the means which he himself hath ordained: because it is impossible to use the means he hath ordained, and not to do many things which he hath not instituted. Book-prayer is a manifest breach of the second commandment. Object. 2. The reason, Answ. I conceive, is, because words are signs of our conceits, and notes of the things themselves; writing is a sign or picture of the thing signified: and so words devised by men, and books of stinted prayers, are images or pictures of our own devising. Smith, Differ. chap. 6. And in this sense only can a stinted prayer be called a devised worship. For the matter of the prayer is of God; it is the frame of words and method only that can be challenged to be of man: and if devised words be not images condemned, I cannot comprehend how the external form should be an apparent breach of the second commandment. But if this reason be aught worth, it is a manifest breach of the second commandment, to preach, pray, administer the sacraments, or read the scriptures in a prescribed translation, nay in a vulgar tongue. For in preaching and prayer the matter is of God, holy and good; but the words and phrases, of men. In translations the matter is immediately inspired of God; but the words are devised of men. The sacraments are Gods ordinances by special and express institution: but what shall we say of the outward form of words used in the administration? If words devised by men be images condemned by the commandments, do we not make one commandment of God cross to another, when we say that God requireth these things at our hands, and yet condemneth all devised words, without which they cannot be performed? Particular duties affirmative against a general negative commandment must have express warrant by way of prerogative and derogation from the general commandment, In toto ju●e generi per speciem derogatur; & illud potissimum habetur quod ad speciem directum est, Pandect. lib. 50. tit. 17. reg. 80. Cypr. lib. 1. epist. 8. wherein we must not go one jot beyond signed commission: Thus Abraham was commanded to offer up his son Isaac, which otherwise had been against the sixth commandment: Thus the sacraments are commanded to the church, which for the church to devise of herself is against the second commandment; Adulterum est, impium est, sacrilegum est, quodcunque humano furore instituitur, ut dispo●●io divina violetur Ambr. in 1. Cor. 11. Indignus est Domino qui aliter mysterium celebrat quam à Christo traditum est. Non enim potest devotus esse qui aliter presumit quam datum est ab Autore. and therefore it is unlawful to institute other sacraments than God hath appointed, or add sacramental signs to them which the Lord hath instituted. But to affirm the same of devised words in prayer, preaching, administration of the sacraments, and reading of the scriptures; sc. that they were instituted of God by particular warrant, and by special prerogative and derogation, would be exceeding strange. Signs religious then are of two sorts: 1. Vocal (if they may be called signs metaphysical) under which I comprehend natural gestures, as they are expressions of the inward affection; and these are not simply forbidden or commanded in the second commandment, nor do simply pertain to the second commandment, but to the precept rather which requireth the inward affection itself. 2. Real, and such as in common nature, use and end be one with the positive ordinances of God; and these are the images forbidden in the second precept. And seeing for the affirmative part, positive worship, as it is to be approved, maintained and exercised purely according to the institution is the object of that commandment, it seemeth that prayer, as it is directed unto God only, in the mediation of Jesus, whether inward or outward, conceived in heart or declared by word or gesture, cannot be referred, as a branch of positive worship, to the second commandment. When men pray to idols or saints departed inwardly or outwardly, they sin against the first commandment: If with carnal imaginations before an image, they break the second; if lightly, vainly, irreverently, with the lips alone, they sin against the third: But the method, words or phrase of speech, as such, is neither condemned in the second commandment, nor doth belong unto it. men's inventions in God's worship are forbidden in the second commandment: Object. 3. Johnson ubi suprà, pag. 33. Greenwood, Against Gifford. pag. 8. & 18. But stinted prayer is the invention of man, never instituted nor approved of Christ in his Testament. Must this go for currant without limitation, Answ. proof or explication, That all inventions of men in God's worship are forbidden in the second commandment? What then shall we say to all devised words and phrases used in God's service? What to all set forms of catechisms, studied sermons, interpretations of the scriptures, the contents of chapters, the titles of sundry books of scripture? What to the divisions of them into sections, Jun. Animad. in Bellarm. contr. 5. l. 2. cap. 16. not. 18. Rivet. Catholic. orth. tract. 2. qu. 37. chapters and verses, the interlineary glosses, divers readings, marginal references, the reading of one part this week, another the next? What of the building and ordering of synagogues for the sanctification of the sabbaths, Humane inventions forbidden in the second commandment, are for common nature and use one with the positive worship of God, unlawful because they be not in particular instituted and commanded of God: and in that respect matters of order, method and phrase in themselves allowed and warranted, if done as parts of positive worship are in that respect unlawful. Act. 15. 21. & 13. 27. See Jun. Annot. in Act. 13. 15. Buxtorf. Com. Masoret. cap. 8. Mercer in Gen. c. 1. v. 6. pag. 16. & in Gen. 6. 8. pag. 149. & cap. 50. 26. pag. 747. Sixt. Senens. Biblioth. lib. 3. meth. 4. Rainold. de Idololatr. Admonit. ad lectorem. Ainsworth on Gen. 6. 8. The Jews under Antiochus devised to read a portion of the prophets instead of the law. Elias Thisb. in verb. Pat. Hooker Eccl. pol. lib. 5. § 20. Cartwr. Reply, 1. part. pag. 157, 158. In the christian assemblies they had lectures out of the prophets and apostles. Justin. Apol. 2. pag. 162. Cypr. l. 2. Ep. 4. & lib. 4. Ep. 5. Ambr. l. 1. Offic. cap. 8. & Ep. 75. Concil. Laodic. cap. 16. Grahan. dist. 15. cap. 3 The writings of the apostles are otherwise distinguished by the Russians then by us: For in their language there is in S. Matthew an hundred and sixteen chapters, the most of them so little that sometimes there is but three little verses therein according a● the sense of the discourse requireth; and all that was done by one Cyrillus a priest of the church of Constantinople: See Cathol. Trad. qu. 9 In times past the Greeks divided Matthew into sixty eight titles, and three hundred fifty five chapters: Mark into forty eight titles, and two hundred thirty five chapters, as Sixtus Sen●nsis hath it: John into eighteen titles, and two hundred thirty two chapters. See Causabon initio suar. in Evangel. Not. In 〈◊〉 the Apoc. in distinguished into seventy two chapters, of Andreas Cesariensis into four and twenty parts, and each of these subdivided into three chapters. Amongst the Latins the Gospel of Matthew was divided into ninety four chapters▪ of Luke, into one hundred an seven; the Epistle to the Romans, into fifty. The first author of that division which we now follow, some would have Hugo Cardinalis to be, about the year of the Lord, 1254. See Rivet, Isagog ad Script. cap. 29. § 21. usque ad 3●. No man put the verses in the latin bibles before Robert Stephan, and for the new Testament, he performed that first, being holpen by no book greek or latin, 〈◊〉. Stephan. Lector. in Concordant. Graec. N. T. the fashion of gathering for the repair of the temple in Joash his time, the swearing to the covenant under Asia, the ordination of holy feasts and fasts upon occasion? What of the forms and gestures used in oaths, of conceived prayer itself, of set forms of worship, studied before, and kept in memory, as some distinguish; in the same form and with like truth, we may argue against them; men's inventions in the worship of God are forbidden by the second commandment: But set forms of catechisms, studied sermons, interpretations of the scripture, etc. are men's inventions. The conclusion that followeth from these premises is evidently false; therefore some one of them, if not both, is false also: For of truth nothing but truth can follow. And what they can answer to the premises of this latter argument, the same will be sufficient to overthrow the other. Catechising is Gods ordinance: but this or that form of catechism in respect of method and phrase of speech is the collection and composition of man. Reading the scripture is allowed of God: but the division of the law into fifty three or fifty four greater sections, and the subdivision of these into lesser sections; the partitions of several books into chapters, and the division of them into verses; the appointing of this or that portion of the law, the prophets, and the evangelists to be read ordinarily upon this or that day, is the invention or devise of man. Preaching is commanded of God, so is the interpretation of the scripture; but the phrase and method of sermons is of men. The matter of scripture is the immediate truth of God, but the words and phrases which are as vessels to convey this truth unto us (I speak of translations, not of the original text) are humane, and not of God by immediate inspiration. God commandeth us to call upon his name both in public and private; but the words wherein we express our desires are our own both in conceived and stinted prayer. These are humane in respect of the word and form; Divine in respect of the matter. And here it must be observed, that positive worship or means (for these two in this sense are all one) opposed to humane inventions, Thou shalt not make to thyself, s● without commandment from God express and particular: As by his commandment Moses made the C●rubims in the Sanctuary, Ex. 25. 1●. & the brazen serpent in the wilderness, Numb. 21. 8. If we speak of humane inventions forbidden in the second commandment, they are such devised worship as is not commanded & determined by God, and ca●not be opposed to such things as have warrant and allowance only from the general rules of s●ripure. is that which must be warranted by particular institution, and not by the light of reason, according to the general rules of scripture. As for example, the sacraments are positive worship or means of worship, and they have particular express institution: but the form or manner of administration, as it respecteth decency, order and edification, is not positive worship or means thereof in the sense before mentioned; and therein it sufficeth, if all things be done according to the general rules of scripture, the light of reason directing in particulars what is decent and to edification. So then devised worship is unlawful: but it is lawful to worship God in a form of words devised; for the form is not worship, but the prayer tendered in that form. men's inventions in God's worship that be of the same nature and use with true worship or means of worship ordained of God, be unlawful: but method, order, phrase of speech devised by man, was never judged an invention unlawful. Book-prayer in an image or similitude of spiritual prayer, Object. 4. All 〈…〉 for 〈◊〉 is idolatry, Greenwood, pag. 8. Johnson, ubisup●●. which indeed it is not: and the book, as idols, supplieth the place of the world and spirit. The accusation is grievous: Answ. but if we crave a reason thereof, we shall find them as far to seek as forward to accuse. Is it only a similitude of prayer, because it hath only the external form of prayer, but wanteth the soul and life thereof? They might easily answer themselves; As it is penned or printed it hath only the external form, and so it is not properly a prayer: but as it is rehearsed with understanding, affiance of heart, and fervency, it hath the true and whole nature of prayer. And by what reason can a book-prayer be called an image of true prayer which will not agree to prayer first conceived and then uttered? For if it be uttered with the lips without the intention of the heart, it is a bare similitude: and if the other be read or uttered after an holy manner, with that affection which God requireth in prayer, it is true and acceptable prayer. Words without the heart are but empty sounds, whether read, or pronounced out of the memory, or ex tempore: and if the voice be joined with the heart it is pleasant melody, though our petitions be read out of a book. But the book then (saith he) supplieth the room of the word and spirit. Nothing less: For the word of God directeth us what to ask, even when we read our prayers upon a book, so long as we crave with understanding things agreeable to the will of God: And the spirit doth enable and stir us up to desire that which is according to Gods will and our necessity. We may utter requests with our lips in conceived prayer without the aid and assistance of the holy Ghost, and so we may in a penned prayer; but offer up the sighs and groans of the heart we cannot without his grace. It is no more lawful to use any strange manner of prayer, Object. 5. than it was to use strange fire or strange incense in time of the law: Johnson, 〈…〉 God not as himself commandeth, but after your 〈…〉, Ainsw. Considerate. exam. pag▪ 4. Psal. 141. 2. Apoc. 8. 3, 4. But a stinted form of prayer is a strange manner of prayer. The proposition we grant, Answ. if rightly understood: otherwise symbolical and analogical arguments, if the proposition be not rightly taken, are very dangerous. But a stinted form of prayer is no strange manner of worship; because in it all things required to the nature of true prayer may be observed. In the word of God we have direction given, to whom, for what, with what heart and affection, to what end a man ought to pray: but in what method or frame of speech he is to be a petitioner, we find nothing prescribed in particular, neither do we judge any thing necessary, more than this, That order, decency, and edification be observed. That which hath the common nature, definition, use and end of worship, but wanteth Divine authority and institution to make it approved and true worship, that is strange in the worship of God: But the method and phrase of speech hath not the common nature, definition, use or end of worship or prayer belonging unto it. As conceived prayer so a set form of prayer is for substance and nature agreeable to the rules of direction delivered in the word of truth, though for method and words both the humane. Let our brethren set down out of the word of God what is necessarily and essentially required to the nature and being of true prayer, & show (if they be able) that some one or other condition or requisite cannot be observed in a prescript or stinted form. If this cannot be done (as I think it never hath nor can be) how dare they esteem or style it a strange worship? They tell us, God hath not ordained that manner of worship. But this phrase, the manner of worship, is used two ways: first, as it noteth the substantial means of worship ordained of God by special institution: secondly, as it is put for the outward order or form how this worship or means of worship is performed. A third signification might be added, as when we say the third commandment teacheth in what manner the name and ordinances of God are to be used. Now if it be taken in the first or third signification, the outward frame of words, order, and method is neither means nor manner of worship, either in preaching, prayer, or administration of the sacraments. If in the second, the word of God doth not prescribe any particular form, Aug. in epist. 121. cap. 12. stinted or not stinted, as necessary, but doth warrant both as allowable: For where nothing is in particular commanded touching the external form of words and order in which our petitions should be presented to the Lord, Quam libèt 〈◊〉 verba dicimus, nihil aliud dicimus quam in ista Dominica oratione positum est, si reet● & congruenter ●ramus. there we are left at liberty. And to put religion in reading or uttering words in a stinted or conceived form, where God hath laid no bond upon the conscience, what is it less than superstition? 〈◊〉, ubi 〈◊〉, pag. 29. If the phrase of speech be modus or medium cultûs, as it is referred to the second commandment, 〈◊〉 certum est, Deum ipsum 〈◊〉 requi● 〈◊〉 neque accepta●e superstitionem 〈…〉. than it is instituted, commanded and determined of God in particular, than that and none other is lawful and necessary: for so it is in all parts of his positive worship. Those sacramental signs which God hath designed in the covenant, are necessary, and those only lawful: and if method and phrase of speech be medium cultûs in the same sense, the like must be said of that also. In substance a prayer read and conceived is all one, and the one is no more a strange manner of worship then the other. And here let it be observed, that all these objections are made against all use of stinted or read prayers, public or private, voluntary or imposed, sound and pertinent as well as corrupt, and cannot be restrained to a form imposed upon the minister of the congregation to be used continually, and that corrupt and faulty. The matter, Object. 6. if supposed to be alike from God, as being truth and according to sound doctrine; the manner (in that we call conceived prayer) is the same which nature teacheth and scripture approveth, and is the only way in which the prayers of all holy men recorded in scripture since Christ have been carried, as the Papists themselves grant. But for the manner or way of book-prayer, we have not so much as example in scripture for it. The strength of this reason let us view in the like: Answ. Mr Smith would prove the originals not to be given as helps before the eye in worship, Smith, Difference of the church, chap. 10. pag. 6. Because upon the day of Pentecost and many years after the churches of the new Testament did use no books in time of spiritual worship, but prayed, prophesied, and sung psalms merely out of their hearts, Acts 2. 4, 42. & 10. 44, 48. & 19 6. 1. Cor. 14. 15, 17, 26, 37. Because no example can be showed of any man, ordinary or extraordinary, that at or after the day of Pentecost used a book in praying, prophesying and singing of Psalms: if yea, let it be done, and we yield. And against the use of translations for the hearers thus he argueth; Idem, cap. 17. The Prophets and Apostles wrote books, but did never divide their books into chapters and verses: Seeing therefore that chapters and verses were of man's invention, hence it followeth, before chapter and verse came in, the hearers could not turn to search their books in time of hearing. The Apostles in quoting testimonies of the prophets do not quote chapter and verse, but only say, It is written, The scripture saith, The holy Ghost saith: thereby teaching us that there is no use of chapter and verse for searching in time of hearing. Never was there mention made of any hearer that ever had his book to search in time of hearing. The reasons be the same, and yet I persuade myself, they that dislike a stinted form of prayer will not allow of the conclusion which Mr Smith would infer. As for the reason itself, whatsoever can be truly spoken of the excellency, profit and use of conceived prayer, we freely and willingly admit: but betwixt it and stinted prayer there is no such disagreement, that if the one be praised, the other must needs be cast out of doors; if the one be allowed, the other must needs be a breach of the second commandment. Nature teacheth, that from the abundance of the heart the mouth should speak: and in the use of a stinted form, repeated by memory, or read upon a book, the mouth speaketh from the abundance of the heart; else in the stinted use of psalms, prayers or praises the saints of God recorded in scripture spoke not from the heart. If no example of any holy man since Christ be recorded in scripture who hath tendered his prayers to God in a stinted form of words, or read them out of a book, is this any thing against that practice? Is not the approved practice of the church of the Jews grounded upon reasons common to them and us, and of perpetual equity, sufficient to justify an act or order, though no example can be brought for it out of the new testament? I have not heard nor read of such an exception in a matter of this nature in any writer, old or new, Popish or Protestant; and consider, I pray, what dangerous consequences would follow thereupon? I will not press them, because upon second thoughts (I make no question) it will appear far amiss. If in that particular of stinted prayer we find not example, will it not suffice if from grounds of scripture we can prove it lawful, and that all things required in prayer may be observed in a stinted form? If in that particular there be none examples, will it not suffice that analogical examples of things of the same nature and kind may be produced? And then it will not be hard to find examples since Christ for the use of stinted prayer, as we shall show hereafter. But what if none example could be produced of that or the like practice? The scripture doth not descend to give particular commandment or example for every thing pertaining to order or manner of administration of Divine things: It is sufficient that there be general rules found for that purpose, according to which particulars must be directed. Nay, which is more, sundry things are not only lawful but necessary, for which you can bring no example out of the word of God, neither before nor since Christ. I will spare to mention particulars, because I would not teach profane men to wrangle. God may have as much honour or more in our public assemblies, Object. 7. if a stinted form were not used. And this is a certain truth, That whatsoever the worship and service of God may spare without detriment either to the honour of God or edification of Saints, is superfluous, and so but a vain invention. If all this be granted, it will not follow, Answ. that a stinted form is against the second commandment, of the same common nature with an image. For in public administration of God's service, in the outward order, method and phrase many things are laid aside by the most, and might be spared by all men, which are against no commandment. And the like may be said of sundry observations. The custom of godfathers and godmothers in baptism, of calling an assembly by the sound of a bell, of burial in churchyards might be spared, and yet not against the second commandment. When there be many ways or means whereby a thing may be atteined, it is not an idle invention ordinarily to choose the one or other, as seemeth expedient. Mr Robinson disputeth thus against our stinted form of prayer; It cannot be an ordinance of Christ, because the church may perfectly and entirely worship God without it, with all the parts of holy and spiritual worship, as did the apostolic churches for many years before such Liturgy was devised or imposed. I should think both these reasons carry the same sense, sc. That that may be spared without which the church may perfectly and entirely worship God with all parts of holy and spiritual worship. And if that be the meaning, than I deny that to be a superfluous or vain invention which might be spared without detriment either to the honour of God or edification of Saints. For set forms of blessing, catechisms, administration of the sacraments, be not superfluous and vain inventions, and yet all parts of God's spiritual worship may perfectly and entirely be performed without them. It is not from God by particular institution as a substantial means or help of worship, that this or that division of scripture be observed, much less that which the Jews used, or is now observed in our church: But the division is of God, as that which is done according to the general rules of scripture may be said to be from him: which is not to the purpose. The use of a set translation of holy scripture to be read in the congregation by such or such portions or sections, is no vain invention: the distribution of it into chapters and verses, the quotation of chapter and verse, the marginal references, are no superfluous devises: and yet the church may perform all parts of God's worship entirely and perfectly without these, as did the apostolic churches. The prescribing of a set form of psalms to be sung by all the people jointly together, is no superfluous devise, and yet it may be spared without detriment either to the honour of God or edification of the people, as it was in the apostolic churches for many years: Of which more in the next chapter. Set forms of confessions of churches, set forms of professions of faith to be used in the public worship of God, be not vain inventions, and yet you may say of them as you do of stinted forms of prayer, They may be spared, There is no example for them in scripture since Christ. The word consubstantial is not necessary, as without which the doctrine of that truth of the Divinity of our Saviour Christ cannot be maintained; (for that were to accuse the holy penmen of scripture) yet was it not an idle or superfluous invention. In some reformed churches before preaching-time the church assembled hath the scriptures read in such order that the whole canon thereof is oftentimes in one year run through: In others there is no such order of simple reading, but, besides their set sermons, two chapters are paraphrastically expounded, The scriptures of God are not all of one sort: some part● be easy, some parts be hard: Direction where to begin in reading, and how to proceed, is not altogether superfluous. ●ustinian the Emperor appointeth an order for the reading of the Laws; what books and titles he would have read the first year, and what the second, etc. Justinian. in Prooem. Pandect. Calvin. epist. 87. Quod ad formulam precum, etc. val●è probo ut illa certa exstet à qua pastoribus discedere in functione non liceat, tam ut consulatur quorundam simplicitati & imperitiae, quam ut certiùs ità constet omnium inter se ecclesiarum consensus, etc. with the principal points thereof taken and applied unto their auditors: Neither of these simply necessary, nor yet superfluous inventions. To kneel in prayer, yea to prescribe that men shall ordinarily kneel in public prayer, if with conveniency they may, is not an idle invention; and yet men may pray sitting, standing, falling upon the face. Men may meet together to worship God at fit time, in convenient place; observe due order, method, moderation in length, according to the abilities and necessities of the people, without rules and prescriptions for that purpose: and yet rules, prescriptions and precedents are not idle inventions. And though it be possible to worship God aright and further the edification of his Saints as much without as with a set form, yet a set form of prayer devised and consented unto (if it were possible) by all the sound, true, orthodox churches in the world, is in many respects expedient; such a form as being free from all exception, apprved of all, might testify their sweet harmony and consent. And the like may be said of forms of catechisms, See Calvin Opuse. epist. catechiss. & epist. 87. confessions, etc. A stinted form then of public prayer is not one in common nature with images devised for worship, nor opposite to the worship which must in special be instituted of God; it is no vain or superfluous devise, much less an humane invention condemned in the second commandment. It is not strange at all, Object. 8. that one and the same thing should be a sin in one and not in another; If by the same thing you mean the same materially only. And if that which was lawful to all people, priests and Levites in the old Testament, cannot be unlawful now, than neither circumcision nor any other Jewish rite is now unlawful to us. True it is, Answ. that one and the same thing may be sin in one and not in another, when the reasons and considerations be not the same: as that which a man is bound to do by special calling or office, may be sin in another which is not called and appointed pointed to that service. And many things were lawful in the old Testament, being according to God's word, that are not so now, viz. things that were proper and peculiar to them and those times in respect of the manner of dispensation Divine. Privilegia quaedam causae sunt, quaedam personae: et id●o quaedam ad haeredem transmittuntur, quae causae sunt; quae personae sunt, ad haeredem nontranseunt, Pandect. lib. 50. tit. 17. reg. 196. But things which have grounds and reasons common to those and our times, in respect of persons and things, and do not in peculiar respects belong unto them only, these, if lawful to them, are lawful to us; and, if forbidden to us, they are forbidden to them. And of this sort is a stinted form of prayer or blessing, not peculiar to them but common to us with them, not a privilege of the persons but of the cause. It is given for a rule concerning examples, That a reason drawn from them doth necessarily conclude, See Jun. in Jud. v. 6, 7. & Append. parall. sacr. par. 11. Rainold. Censur. tom. 2. praelect. 188, 189, 190, etc. sc. cum unum particulare ab alio particulari probatur vi similitudinis communis toti generi sub quo ea particularia continentur: But the public use of a stinted, free, arbitrary form of prayer, praise, or blessing, is grounded upon reasons and considerations common to the priests or Levites and the ministers of the Gospel; the things are like, and this likeness is common to the whole kind; not material circumstance can be named which should appropriate it unto them only. Therefore if the public stinted use of prayer or blessing was not a breach of the second commandment in them, it is not a sin against that commandment in us. It is objected, that their forms were not as ours, strictly imposed, ordinarily to be used without so much as the variation of a word. But this unlooseth not the knot, but rather tieth it the faster. For if it be a sin against the second commandment to use such a form, it must not be done once: If it be no sin, it is not made sinful by this, that it is used this week, or the next, as occasion is offered. If it be lawful to use the Lords prayer as a stinted form, it is not made unlawful, that I use it in these precise words without addition or alteration. And if the priests were not tied to one precise form of blessing without addition or alteration, yet might they lawfully use one form without addition or variation; and that which was allowable in them, is not unlawful in us, upon the same grounds and considerations. So that we may sum up this reason thus; If public stinted forms of blessing, prayer, or praise, might be used ordinarily by the priests, Levites, and ministers of the Gospel without addition or alteration, than all stinted forms to be used ordinarily without addition or alteration be not a breach of the second commandment, in common nature one with an image devised for worship. But the priests and Levites in the time of the Law, and the ministers of the Gospel in the New Testament, might ordinarily use a stinted form without addition or alteration. Or thus it may be framed; If a public stinted form of prayer be unlawful, then either simply and absolutely all stinted forms to be used in public, or such only as are to be used ordinarily without alteration or addition, or such only as be corrupt and faulty: But a public stinted form is not simply and absolutely unlawful: for then this exception, That it is to be used ordinarily and without alteration, is vain and superfluous; not only because it is ordinarily to be used without alteration or addition: for then that consideration taken away, a stinted form should be just and lawful; as also then it should be lawful at one time to use this or that phrase of speech, unlawful at another, when yet the same occasion requireth it. If only because corrupt and faulty, than a stinted form is not an humane invention, a breach of the second commandment, an idole-prayer, a superfluous devise to be condemned; then the fault and corruption removed, the form itself is lawful to be used without addition or variation. A stinted form of prayer is not unlawful to him that needeth it, Object. 9 as not able largely to express his own desires, or lay open his wants particularly: but to him that is able and needeth it not it is unlawful; because in such case a set form of prayer is an arbitrary help or furtherance forbidden by the second commandment. But then a set form of prayer in words devised by others or by a man's self, Answ. is not unlawful because stinted or devised, not of itself, nor to all, but by accident only. Then it is not a devised worship, strange incense, an idole-prayer, an image of prayer, forbidden in the second commandment: for whatsoever is verified of a general as general, is verified of all underneath it. Then they must not say, Humane inventions in God's worship are forbidden; but, Humane inventions in the worship of God are lawful to them that need them, unlawful to them that need them not, because arbitrary. Then the exception of using a stinted form ordinarily without alteration or addition is altogether fruitless: for the form is unlawful because arbitrary. And for the thing itself, it is an unwritten tradition, because it hath no ground in scripture. For it is a received rule, That all distinctions in Divinity not grounded upon the word of God, are unwritten traditions, indeed humane unwarrantable inventions and additions. But this distinction, That a stinted form of prayer is warrantable to him that needeth it, because of his inability, unwarrantable to him that needeth it not, is grounded upon no text of scripture, or solid consequence drawn from thence. All arbitrary helps and furtherances in God's service are not forbidden in the second commandment; nor any help or furtherance, because arbitrary in this sense; that is, no help or furtherance devised in God's worship that is lawful to one because he needth it, is forbidden to another by the second commandment because he needeth it not. Wille●, Contr. 11. qu. 1. Append. & Cont. 12. qu. 2. Piscat. in Matth. 28▪ 19 Scholar M●ldonat. in Matth. 28. 19 Cham. Panstr. tom. 4. De Bapt. l. 5. c. 3. §. 5. Johnson, De prec. & ●turg. pag. 28, 29. The method of sermons and prayers, set forms of catechisms, blessings, and baptising are arbitrary helps and furtherances, as they are called; (as whether we preach by doctrine, reason and use, or in another method; begin with confession or thanksgiving; use this precise form of words, I baptise thee etc. or, Be thou baptised, etc.) but not forbidden in the commandment. Helps and furtherances in God's worship (so to speak, because I would not contend about words) are of two sorts: Some necessary, and in nature and use the same with the true worship of God instituted by his Highness particularly; and these are unlawful if devised by men, because devised, Jer. 7. 31. & 19 5. neither can any necessity be pretended to excuse them. Col. 2. 22, 23. For in the point of God's worship, Deut. 12. 30, 31, 32. what is of the substance of worship and in conscience necessary, that if it be not determined of God and instituted by him, is unlawful. Others are mere circumstances concerning the method, phrase, external manner of celebration; which are not determined by God, and therefore no particular is unlawful which is according to the general rules in scripture. Deut. 12. 8. 9 Thus for the place of sacrifice, Gen. 8. 20. & 12. 7 & 13▪ 1●. & 20. 15. & 26. 2●. & 33. 20. before it was determined, it was lawfully in any place, because no place was designed: but after it was once determined, it was lawful in no place but that alone. exod. 17. 15. & 24▪ 4▪ Voluntary and free-will-offerings might be offered at any time, because for them no time was determined: Deut. 12▪ 5, 6, 11, 1●, 14. but the passover might be celebrated only at one time, Lev▪ 1. 2, 3. & 2. 1. because the precise time of it was determined. Deut. 12. 5, 6, 26, 27. In all matters of positive worship and determined circumstances, by the word of God, Ex. 12. 6. such only are● lawful as the word of God hath enjoined; Nu●a. 9▪ 3. and all things are forbidden which are not commanded. Omnia sunt 〈…〉 Con●essa, Gloss. ad D●g. ●o 47. tit. 2j. l●g. 3. But in circumstances and matters of order not determined, no particular is necessary, and all such are lawful as be consonant to the general rules given in scripture; and that, if agreeable to the general rules, 〈…〉 sunt permiss●quae non inven●untur prohibita, Gloss. ad Dig. l. 4. tit. 6. leg. 2●. is lawful which is not forbidden. And so in this particular, if God had determined any prescript form of prayer, either for some time or for ever, to all men or some only, that form to such and at such times had been necessary, and that alone lawful, because determined. If God had tied men to conceived prayer without any set or stinted form devised by themselves or imposed by others, that alone had been lawful, because determined: But seeing we are enjoined to pray, confess sin, entreat▪ mercy, and no set form determined; therefore any fit form is warrantable, one as well as another. For where the law hath put no difference, it is not for us to distinguish. Let it be demanded of a man when he prayeth, why he useth that form he then useth, what answer can he return but this, That no form is determined, and so any Fitting form is warrantable? Or if he answer otherwise in effect, he shall answer amiss; as not knowing the true ground of the lawfulness of that he doth. No man hath authority to devise any substantial means of worship, which must be referred to the second commandment, no more than he may teach new doctrines or institute new sacraments in God's church upon his own head. But the order, phrase, or method, which is devised by man, is no worship of God. And if we put no difference betwixt the positive worship of God, which he hath in particular commanded, and must not be devised of men, and the order, phrase and method in which his worship is performed, it is not possible to worship God aright without sin. But if we shall loo● more narrowly into the former distinction, we shall find it flat contradictory to itself and to the commandment. For by arbitrary furtherances we must understand, not devised furtherances, which this answer granteth to be lawful, but furtherances which are not necessary to one man though lawful to another. And then whereas the second commandment forbiddeth devised worship, which is unlawful, as contrary to the eternal rule of righteousness; by this answer arbitrary furtherances, not devised furtherances, should be condemned: which is clean contrary to the scope and end of the commandment. For example, when the commandment saith, Thou shalt not make to thyself any graven image, etc. If a man shall distinguish thus, Devised images are not unlawful to him that needth, but only arbitrary images, sc. to him that needeth them not, should he not speak contrary to the commandment? The case is the same in this particular: For the things forbidden in the second commandment are in general nature one with an image, sc. devised worship, which carrieth not the stamp or approbation of God. And when a stinted or set form of prayer is impleaded as contrary to that royal precept, do they not speak contradictories that say, A stinted form is lawful to him that needeth it, but an arbitrary form unlawful, viz. a stinted or devised form, to him that needeth it not? For this is as much as to say, devised worship is lawful and acceptable in him that needeth that help; but arbitrary worship, to wit, to him that needeth it not, is forbidden▪ Actions lawful in case or upon condition only, Object. 10. the case being amoved, become unlawful: As for David to eat the shewbread: and in case the woman be not able to bring a lamb for her burnt-offering, than a young pigeon shall be accepted. Now the lawfulness of a stinted form of prayer lieth only in case of some necessity, as a natural help to supply some defect. Many things no question are lawful in case of necessity which in a time free are unlawful. Answ. But the things unlawful out of case of necessity, are such as God hath forbidden in his word; as the eating of shewbread, etc. whereas no reason hath been alleged to prove the use of a stinted form unlawful, more out of then in the case of necessity. Also that necessity which doth legitimate an action unlawful out of case of necessity, Lex cess●t ubi necessitas venit, Gratian. Decr. p. 2. q. 1. can. 1. cap. 41. must either free us from the commandment, or is in special dispensed withal by God himself: But necessity of a stinted form, to free from the obligation of the second commandment, or dispensation by way of prerogative in that case, none hath, nor can be showed. David did eat the shewbread and sinned not, Matth. 12. 1, 2. vers. 5, ●. sc. in case of extremity: For ceremonial precepts must give place to moral duties. The priests in the temple profane the sabbath, not simply and properly, but according to the opinion of the adversaries, if every action of the hand do profane the sabbath: or they profane the sabbath, because they do that by the appointment of God which otherwise would be a profanation both of the temple and the sabbath. If the woman be not able, then in stead of a lamb a young pigeon shall be accepted, because the Lawgiver hath so appointed: otherwise (I should think) it had been sin for the poor woman to bring a pigeon that was not of ability to bring a lamb: For her extreme necessity had freed her from the law, but authority she had none to institute one rite in the place of another. If we apply these instances to the matter in hand, they will not hold: For God never forbade a stinted form of prayer; never gave commandment, that whosoever did offer the sacrifice of prayer should bring a conceived prayer; nor by dispensation special and peculiar warranted him that wanteth a conceived, to bring a book-prayer. And if the cases be like, (I should think) the Lord would have prescribed a set form for the weak and feeble Christian, as he hath appointed the oblation of the poor woman, and not left him to seek up and down he knoweth not where, and to bring an humane invention in stead of pure and true worship. And if the Lord have determined any set form in that ca●e, than the weak Christian must use that alone and none other. Let this distinction pass for currant, and what commandment is there which may not be deluded: For, consonant to these positions, we may say, Images must not be devised for worship, but in some case of necessity: for they may be natural helps to teach or stir up affection, as well as a book may be a natural help to supply some defect in prayer: The minister must not use wine, milk, or rose-water as the outward sign in baptism, unless it be in some case of necessity, as a natural help to supply the defect of water: The midwife must not baptise out of the case of necessity, when the minister is at hand; but in case of necessity she is a natural help to supply the defect of a minister: The pastor must be apt to teach, unless it be in case of necessity, when an ignorant man is chosen to supply his room: A man must not defraud or circumvent his neighbour; it is true, unless it be in case of necessity. This also seemeth strange, that a book should be a natural help to supply some defect in case of necessity, and cease to be natural when voluntarily used as an help and furtherance by him that needeth it not. The conclusion of all is this; That a stinted public form of prayer is the breach of no commandment, no forbidden invention of man, either in the deviser or user, in the case of necessity or otherwise. CHAP. FOUR It is as lawful to pray unto God in a form of words devised by others, as to sing psalms to the praise of God in a stinted form of words prescribed by others. IF it be lawful to sing psalms to the praise of God in a stinted form of words prescribed by others and devised by man, 3. Arg. than likewise to pray unto God in a stinted form devised by others. For as prayer is an ordinance of God and a branch of his worship, so is singing of psalms to the praise of God: As God hath left no stinted form of prayer for his church whereunto he hath tied all men and all churches, no more hath he prescribed any stinted form of singing as necessary for all times and churches in the new Testament: As the one must be done with the heart and spirit, so the other: As in the one the words are devised by men and prescribed by others, so in singing of psalms: If the one be the invention of man, a strange prayer, the similitude of a prayer; the other is an invention of man, a strange psalm, the similitude of a psalm. And if a man be disposed to reason against singing of psalms in a form of words devised by others, he might more plausibly argue, That in the infancy of the church, when God saw a set form of psalms to be necessary, he inspired holy men to pen holy and divine psalms, which might be of use for that time, when such worship was required: but in the times of the new Testament no set form of singing is prescribed of God; no authority is given to the church or ordinary officers to prescribe any set form which might be of use to all churches; there is neither precept for nor precedent of any prescript form of singing in the scripture since Christ's time; all essential parts of God's worship may be performed without it, as appear by the examples of the primitive churches: and seeing God never commanded nor promised to accept any such stinted forms, it is a manifest breach of the second commandment. These and such like arguments do make as strongly in every point against a stinted form of psalms as against a prescript form of prayer. But I have not read, that the singing of psalms in a prescript form devised by others is unlawful. Singing of psalms and praying differ many ways: Object. 1. Robin's. Justis. against Bern. pag. 467. as, Many psalms are for instruction only; and those psalms which contain prayers, are written for our instruction. Copy of a Letter, pag. 7, 8. Johnson, De prec. & liturg. pag. 14, 15. In prayer, the minister alone uttereth the words, the people adding their Amen in the end; but in singing, every person in the church pronounceth every word and syllable aloud. Greenwood, Against Giff. pag. 13. You speak like an ignorant man to say that singing is prayer, etc. The psalms are parts of scriptures, wherein God speaketh unto us, teaching and instructing us, and we ourselves, and one another mutually. Prayers are poured forth in prose; psalms in verse. In prayer we beg things necessary for ourselves and others; in psalms we praise God for mercies received, Answ. etc. It is vain to examine or allege these or such like differences, because they make nothing to weaken the force of the argument. For be the differences never so many in these and other particulars, in this they agree, that they be parts of worship to be performed according to the will and commandment of God: and therefore if a stinted form of prayer be unlawful, because not commanded or ordained of God; a stinted form of psalms, not bearing the Lords stamp, must come under the same censure, unless they can plead special dispensation for it. And if a prescript form of psalms not commanded of God be allowable and may be used in God's service, a stinted form of prayer is unjustly censured for that reason. It is a received rule, Quicquid convenit tali quà tale, convenit omni tal●. A Quatenus ad Omne valet argumentum. If stinted prayer be unwarrantable because it is not appointed of God; a stinted form of singing not commanded must not be used. If a prescript form of singing not commanded of God be approvable in his sight, for that cause a stinted form of prayer must not be disliked. One circumstance that putteth a material difference in the thing or person from whence the argument or reason of likeness is drawn, is sufficient to weaken its force: but twenty particular differences betwixt the branches of worship weaken not an argument drawn from the agreement of the branches in the common nature of worship: Of which sort this is. The Anabaptists may put many differences betwixt circumcision and baptism; and yet the argument is good against them, Infants of Christian parents ought to be baptised, because the children of Jews in covenant were circumcised. For let the particular differences be never so many, in this they agree, That they are both sacraments of initiation, and so belong to them that be in covenant, sc. the faithful and their seed. The Papists put many differences betwixt circumcision and the sacraments of the new Testament; and yet this is a good & strong argument, Circumcision is a seal of the righteousness of faith, therefore the sacraments are seals of the covenant of grace. For however circumcision and baptism and the Lords supper differ in their particular natures, in the common author, nature and end of sacraments they agree. This is a sound and good reason, that lay-men and midwives ought not to baptise, Because God hath coupled together the authoritative preaching of the word and administration of the sacraments; and yet it is no hard matter to assign many particular differences betwixt the word and sacraments. A caviller might easily have found out many particular differences betwixt the sin of the angels and the Sodomites, and those against whom the Apostle writeth; but that had not infringed his argument from those examples. It is a superfluous thing to heap up differences which are nothing to the point in hand. And if we compare this answer with the reasons marshaled to fight against a stinted form of prayer, it doth plainly overthrow and put them to slight. For thus they must needs run, Means of Divine worship not ordained of God are unlawful; to wit, in stinted prayer, but not in forms of praising God. All strange worship is unlawful: But a stinted form of prayer is strange worship, sc. when the minister speaketh alone to God, but not when the congregation pronounceth every word with the minister: for then either a devised form is not strange worship, or all strange worship is not unlawful. men's inventions in God's worship are unlawful: what all inventions or devised forms? No, but devised forms in prose, not in verse; when we pray, not when we praise God; when we speak to God, not when we admonish one another. Because this answer cometh often, I desire our brethren to consider, whether any other construction can possibly be made of it then this, and whether aught can be spoken more gross and contradictory to their positions. The discourses that I have seen against stinted forms of prayer in general need no other confutation, but an understanding reader to observe how in this answer they turn the edge of their own weapons against themselves. The penmen of the psalms were prophets extraordinarily assisted and immediately by God designed to that work; Object. 2. Copy of a Letter, pag 8. so are not the authors of the Liturgy. This is not to the purpose. Answ. For the psalms penned by the prophets are patterns and forms of spiritual songs, but not set forms prescribed to us as psalms to be sung in those very words and forms. Though the psalms be parts of the canonical scripture, our brethren must esteem the use of them as a prescript form to be the devise of man; because God hath not given them to that end, nor by his commandment tied us and all churches to them and none others, in the precise form of words. When in the new Testament we are exhorted to sing psalms, Eph. 5. 19 they will not say that we are tied to David's psalms, Col. 3. 16. or other songs given by immediate Divine inspiration. If therefore a prescript form of psalms be lawful, Euseb. Hist. lib. 2. cap. 17. showeth out of Philo, that the first Christians were accustomed to sing prop●ios hymnos. Et hist. lib. 5. cap. 28. it must be of such as are devised by men, and not immediately inspired by the holy Ghost. Besides, we cannot say that the psalms as they are sung in metre in our churches, or (for aught I know) in any churches in the Christian world, are the immediate and infallible truth of God, given by inspiration of God, any more than we can say of an holy paraphrase upon the scripture, The primitive church had certain hymns composed and sung to the honour of Christ. Theodoret. lib. 4. cap. 29. that it is the scripture itself. In the new Testament since Christ we have no precedent of any stinted form of singing recorded in scripture: and if we look to the practice of the times after the Apostles, we shall find the church used other hymns, and not scripture-psalmes only. Ephrem made hymns and psalms in the Syrian tongue, and the same were sung at the solemn ●easts of martyrs. And Sozomen saith plain, the same hymns and psalms were sung in the churches of Syria. See Concil. Laod. can. 59 Concil. Toletan. 4. can. 12. There is a necessity of having forms of psalms set down in words; Object. 3. not so of prayers. In psalms there is of necessity required a certain known form of words, that two or more may sing together, according to the nature of the ordinance, wherein many joining vocally do make consent or harmony. By which it appeareth how unadvisedly these ministers and others do thus again and again urge set forms of psalms to prove set forms of prayers. Robinson, Against. Bern. pag. 46●. Copy of a Letter, pag. 7. In the new Testament we have no precedent for the manner of singing recorded in scripture: Answ. and in the primitive churches following the Apostles times it was various, Tot penè psalle●●um chori quot gentium diversit●●es, Hieron ep. 17. ad Marc. cap 6. Of singing by course, Euseb. l. 2. cap. 17. Socrat. lib. 6. cap. 8. Theodoret. l. 2. cap. 24. & lib. 4. cap. 2●. Plin. Epist. lib. 10. ep. 97. Basil. epist. 63. ad Cleric. Neocesariens. N●z●anz. Funebr. orat. de Basil. August. Confess. lib. 9 c. 7. Tertull. ad uxor. l. 2. extr. dicit psalmum inter, duos sonare. The council of Laodicea, can. 15. forbiddeth any to sing but him to whom the office of singing doth pertain. Hieron. in epist. ad Rustic. Dicas psalmum in ordine tuo. Hieron. co●. 1● Eph. l. 2. ad cap. 5. Gratian. Dist. 92. cap. 1. 3. Of singing modulation of the voice, Augustin. Confess. l. 9 c. 6, 7. & l. 10. cap. 33. Of 〈…〉 together, Ambr. Hexamer. l 3. c. 5. Responsoriis psalmorum, cantu vir●●um, mulierum, virginum, parv●lorum▪ consonus undarum fragor resulta●. And 〈…〉 orantis populi consistens quis extra ecclesiam vocem: spectet celebres hymnorum sonitus. See Conc. Carthag. 4. can. 10. 〈…〉 cap. 132, 133. Harm. Confess confess. Helvet. cap. 23. Zanch. De 〈…〉 D● pol. eccls l. 1. cap 15. Bellarm. De oper. in part. cap. 14. 16. 〈…〉 carucrint, nec ab aliis damnatae sunt. Pamel. in C●pr. De ●rat. Dom. no●. 6. according to the custom of several nations; sometimes by one, the rest hearing; sometimes by course or quire-wise, as the women answered the men, Exod. 15. (See Jun. Exod. 15.) and sometimes by the whole multitude; and sometimes it was but like fair long reading, with modulation of the voice. The primitive Fathers therefore did not judge it necessary that the psalms should be sung by the whole multitude that were present. And if it be necessary, yet is not a prescribed form in that respect necessary. In preaching and prayer both, before that people can join with the minister, a stinted form of words is necessary; and this is all can be said of singing. This or that form prescribed is necessary in neither; a stinted form is necessary in both. The people cannot sing with the minister, unless what is to be sung be represented unto them in a set form of words; nor can they join in prayer, or attend to the word preached, unless the matter of prayer or preaching be conveyed to their understanding in a set form of words. Is a minister able to express the necessities of the people or the doctrine of salvation in a form of words devised and studied by himself, and is he not able by meditation and study to dictate or compose a psalm to be sung by the people as occasion requireth? And if he be able to compose a psalm, in respect of the form of words and method, is not a stinted form of singing a devised help, an arbitrary help to him, and so forbidden, as it was said of prayer? Christ hath given gifts unto his ministers for preaching and prayer; hath he not for singing of psalms also? And if it be a dishonour to Christ (as some affirm) that they should use a form of prayer devised by others, is it not a dishonour likewise that they should use a form of singing devised by others, as not enabled with gifts of themselves to furnish the necessities of the church? When prescribed and set forms of psalms were necessary in the church of the Jews, did the Lord commit this office to the priests, Levites, or ordinary officers of the church, or to the prophets extraordinarily inspired and called of God to this purpose? To whom hath the Lord committed that charge, and given ordinary authority to prescribe forms of singing in the churches in the new Testament? If thee be such difference, as is pretended, betwixt the devised forms of praying and singing, it is necessary that he that denieth the one to be lawful and challengeth liberty in the other, should show his commission. Copy of a Letter, pag. 11. Christ fitteth his servants with gifts for the whole work of the ministry, to pray as well as to preach by their own gifts: for prayer is an ordinance of the new Testament as well as preaching; and they are made able thereunto, not by showing the sufficiency of other men whose prayer they read; but their sufficiency is of God enabling them. Thus our brethren reason against read or prescribed prayer; and doth not the same hold as truly against the use of a prescribed psalm? To sing psalms is an ordinance of the new Testament, and the minister of God is enabled to sing as well as to pray by his own gifts; otherwise he is not enabled for the whole work of his ministry: and if he read or sing a psalm, whose gifts doth he exercise therein? This necessity being presupposed, I would know, whether that particular form of singing, devised by man and prescribed by others, be an humane invention or no? If it be the devise of man, than it is forbidden in the second commandment, as they say: If it be not of man, than it must be of God by special institution and immediate inspiration: then the selfsame form of words issuing from the same cause or author should be humane, if delivered in form of prayer; and Divine, in form of a psalm. Whereas this necessity is only an adjunct to the thing, and doth not so change the nature of it as to make that which is of man by common gifts to be from God by special institution; as it must in this case, according to their tenant. I would know further, whether this devised or prescribed form of singing be an acceptable worship and service of God or no? If it be, than some worship devised by men is acceptable to God in case of necessity: which cannot be admitted: If it be not worship, than a devised form of prayer cannot be condemned as a devised worship. And therefore if there be any such necessity, as is pretended, it should rather exempt from the practice of singing then give liberty to a devised form which God hath not warranted nor approved. For it is a rule in Divinity, That against a general negative precept no particular affirmative can be lawful, unless that particular be warranted in scripture: For the scripture should not be perfect, to furnish the man of God completely to every good work, In religion there is no truth, but grounded upon the scriptures; no error or heresy, but repugnant to the scriptures; no heretics, but refuted by scriptures, Whitak. Against Rainolds, chap. 3. if a particular affirmative not warranted in special might be lawful against a general negative; seeing in that case a man can have no sure ground to rest on. But against this supposed general negative precept, forbidding all humane inventions in God's worship, all devised helps and furtherances, all strange worship, there is no particular warrant allowing it in singing psalms. When all devised worship is condemned, how shall the conscience be assured that this particular devised worship shall be accepted? No necessity excuseth in the doing, of a thing otherwise unlawful, but that which exempteth from the commandment in that case. Now whether that pretended necessity of a set form should exempt from the general negative precept forbidding all devised forms as will-worship (as they expound it) or from the affirmative precept of singing of psalms, let them judge who put the exception. Necessity which hath no law, in some particular case, presupposeth some free time wherein that pressing necessity hath no place; & than what necessity hath found out for remedy, that must cease, the necessity ceasing: But that any necessity which lieth continually upon all churches, as doth the singing in a prescript form, if they sing at all, should warrant them to do that which is contrary to a general negative precept, is a tradition in Divinity never heard of before. The reason therefore standeth still in force; If it be lawful to praise God in a form of words devised by man, it is lawful also to pray to God in a stinted form; and an arbitrary form is altogether as lawful as a devised form. And if Christians shall not withdraw themselves from the stinted prayers of the congregation before a material difference be showed in these particulars, and that distinction of Arbitrary and Necessary devised forms be proved by scripture or solid reason, the world shall end (I am confident) before they separate. And thus some other objections made against a stinted Liturgy are answered. It is God's ordinance, Object. 4. that the churches should be edified by their gifts who minister unto them, and that in prayer as well as in preaching: and Christ fits all his servants with gifts for the whole work of the ministry: But in reading a stinted Liturgy a minister doth not edify the church with his own gifts. This reason concludeth not against a public stinted Liturgy as a breach of the second commandment or a devised worship, Answ. nor as unlawful in itself, but by accident only, as it hindereth the edification of the church by the ministers own gifts. But I desire to know whether it be not lawful for the minister at all in the public execution of his office or any part thereof to make use of other men's gifts; or that he must not make use of other men's only, and not of his own at all. If the former; it is not proved by any text of scripture: If the later; it maketh nothing against the use of stinted prayer. In every part of his public function, preaching, prayer, blessing, singing, administration of the sacraments, reading of the scriptures, a minister may and aught to make use of the gifts of others. In exposition of scripture he may make use of the divers readings, marginal notes, interlineary glosses, marginal references; he may make use of the gifts of linguists, translatours, paraphrasts, and commentatours to explain hard phrases, find out the coherence and meaning of the text, etc. In matters of controversy, of the labours and gifts of them that have traveled most painfully therein: In application of doctrine he may make use of such as have handled that matter more sound, fully, pithily than he is able: and in the act of preaching, of all these jointly or severally, as he doth utter what he hath gathered out of his notes or memory. Calvine, a man of great learning, admirable dexterity of wit, singular skill in the Hebrew tongue, was yet pleased in his commentaries upon the psalms to make great use of Vatablus annotations. Mercer in his exquisite Commentary upon Job was not a little holpen by the sermons of Calvine upon the same book. Mollerus is pleased for the most part to gather his observations upon the psalms word for word professedly out of Calvine. See Moller. in Psalm, epist. dedicat. How many sermons and tractates be extant at this day wherein we may observe those that follow to have done more than tract the steps of them that have gone before them, and this without rebuke? In prayer a minister may use the gifts of others, to furnish himself with method, words, matter and arguments; and utter his meditations, as upon meditation he hath digested them, by such helps: yea, he may use those very expressions and forms which others have used before him, when they be more fit and moving then of himself he could reach unto. In singing psalms, though the minister be able to turn them into more grave, solid, exact metre then usual, and nearer to the original, yet it is not denied but he may make use of other men's gifts inferior to his own. In reading the scripture in a prescribed translation, which is a part of God's public worship, whose gifts doth the minister make use of? what ministerial gift is exercised or manifested therein? Every child of twelve or thirteen years old, in respect of the outward act, is as well able to read a chapter as the stinted Liturgy. They answer, Object. 2. that, Copy of a Letter, pag. 12. Between public reading of scriptures and public reading of prayers there be two differences: First, the public reading of the scripture is God's ordinance; but stinted prayers have not warrant from the word. Secondly, reading of the scriptures in the public assembly simply considered in itself, is not the proper work of the minister. But this later is not to the purpose: Answ. For we speak of reading the scriptures as it is done by a minister in the public assembly and in the solemn worship of God; be it when he readeth his text, being a shorter or larger portion of holy writ. The first is a flat contradiction to the reason itself, and a plain confession that it is of no worth. For when they say, Reading the scripture is God's ordinance, wherein the minister useth another's gifts and not his own; but the introducing of new forms by men's devise and appointment is not warranted: do they not confess, that this is no just exception against stinted prayer, because it should condemn the ordinance of God, no less than it? and, that stinted prayer is not unlawful because a minister in reading it doth make use of another man's gifts, but because it is unwarrantable? which is the matter to be proved, and importeth a confession that it is not proved by this reason but rather overthrown. For if they restrain the proposition thus, That stinted form of prayer is unlawful wherein the minister maketh use of another man's gifts not of his own; the reason consisteth all of particulars, beggeth only, but concludeth nothing. If the proposition be general, That is not an ordinance of God in the use whereof a minister exerciseth other men's gifts and not his own; the exception here annexed is directly cross thereunto, for the public reading of the scriptures is God's ordinance. But seeing this is a matter so much insisted upon, That a stinted form of Liturgy is not warranted, and so unlawful, let us consider a little how many ways a thing may be warranted, and in what sense the proposition holdeth true, What is not warranted, that is unlawful. A thing is warranted in the worship of God three ways: First by the light of nature and reason, according to the general rules of scripture: and so time, place, method, phrase of speech, and such like, are warranted, though nothing be determined particularly thereof in scripture. 1. Cor. 11. 14. For the scripture commandeth that all things be done in order, but it determineth not this or that to be matter of order. Thus a stinted Liturgy is warranted. Secondly, a thing is warranted by necessary consequence, when to some particular duty required this or that particular is necessary or expedient, though it be not named: and so the translation of the scripture is warranted, because is must be read to edification; and edify it cannot, unless it be understood. Thirdly, that is warranted which is by special institution commanded as a part or substantial means of worship, which should be unlawful if it was not particularly instituted, as being contrary to the second commandment. And seeing the word is thus diversely used in different matters, unless it be wisely distinguished a man shall build false conclusions upon true principles, if truly applied; and sooner entangle himself then confute his adversary: as it fareth with our brethren in this case. For taking the word warranted in the strictest sense, when they dispute against a set form or Liturgy, as an addition to the word, and means of worshipping God by the devises and appointment of men, they conclude erroneously: For a stinted Liturgy is no substantial means of worshipping, or positive worship, (for these two are one) but only a matter of order, or form of words and method, wherein we present our requests to God, etc. And from the same mistake they ensnare themselves, while they teach others to argue upon the same grounds and with like force against singing of psalms and reading of set translations; to wit, That they are not warranted of God, and that we must be careful, as not to take away from the word any ordinance of God, so not to add to the word, as means of worshipping God, the devises and appointment of men. Out of which snare they can never rid themselves, unless they take the word warranted in a larger sense, and distinguish betwixt the substantial and necessary means of worship, and that which is allowed by consequence only, or doth pertain to the worship of God ●s a matter of order. For though singing of psalms be commanded of God; though God allow, nay command, that the scriptures should be translated, as that without which they cannot be read to edification: yet the frame of words in singing, and the translation itself is the work of men, and the words and phrases the devises of men, not an ordinance of worship. This knot cannot be untied but it will cut the sinews of the former objection. Who seeth not, Object. 5. that the imposing of prayers devised by other men upn the churches, Copy of a Letter, pag. 13. to be used of all ministers ordinarily for theirs and the church's prayers, Who put this instrument into your ministers hands? Christ in his Testament appointed none such, Ainsw. Arg. answ. pag. 59 doth much derogate from the honour, fruit and benefit of Christ's ascension into heaven, and from the love, care and bounty that he hath and showeth continually to his church upon earth, giving gifts to men for the work of the ministry and the profit of the churches? Eph. 4. 8, 13. 1. Cor. 12. 4, 5, 6. with Matth. 28. 20. Whatsoever derogateth from the honour, fruit and benefit of the ascension of Christ, Johnson, De prec●●. & lit. pag. 36, 37. that is wicked and unlawful: But to read prayers out of a book derogateth from the honour, fruit and benefit of Christ's ascension. What is here said of imposing prayers devised by others, Answ. is alleged against the use of stinted prayers and Liturgy, and so must be understood: and till the use of a prescript form of prayer or Liturgy be proved unlawful, it will never be found derogatory to the honour, fruit and benefit of Christ's ascension. Christ ascending up on high hath given gifts unto men for the work of the ministry, as well for prayer as for doctrine and preaching, added also, for baptising, administration of the Lords supper, catechising, blessing, confession and profession of faith, and singing of psalms: And if a stinted form of prayer be derogatory to the honour of Christ's ascension; for the same reason a stinted form in all or any of these is derogatory likewise. Christ hath given gifts unto men for doctrine or preaching: is it therefore unlawful for the minister of the Gospel to make use of translations, commentaries, linguists, controversy-writers, etc. to help and furnish him the better in this work? is this to derogate from the fruit and benefit of Christ's ascension? Ability to preach is a gift which Christ bestoweth upon his servants: but (I hope) they will not say he is unmeet to be a minister of Christ that doth pen his sermons, and ordinarily deliver them in that method and stinted phrase which he hath premeditated; or that his so doing is dishonourable to the fruit and benefit of Christ's ascension. And it will be a difficult thing to give a substantial reason why a stinted prayer and not a penned sermon should be so challenged. Christ hath given to his ministers ability to pray in their measure, but not in such measure as they should need no help; nor such abilities of speech or utterance, as that every minister should be so enabled to pray, in fitting words, according to present occasions, as not to need some help, study and meditation, yea, to digest his meditations into a stinted form of words. And this stinted form delivered upon premeditation, out of memory, is a prescript form, in the judgement of our brethren. But let us grant (what can never be proved) that every minister hath the gift of speech and utterance, that he needeth no help or furtherance upon any sudden occasion, what will follow? If they be so endued, it will be said, there is no warrant for others to prescribe, nor for themselves to read over such stinted prayers. What not? An able minister hath discretion and wisdom to know what portion of scripture is meet to be read, and how much: hath the church no warrant then to appoint what books, chapters or sections shall ordinarily be read? nor the minister warrant to observe that appointment? A learned Grecian or Hebrician is able to translate a book or chapter in the Old or New Testament as well, peradventure better, than it is in our ordinary translations: may not the church then ordain one translation usually to be read? Let me entreat our brethren to view the strength of this reason in another of the same form, which I certainly persuade myself they will not allow; and it is this; Reading of translations in the worship of God is unlawful, because it doth contradict the gifts bestowed by Christ upon the church for the work of the ministry, and derogateth from the virtue of Christ's ascension and dignity of his kingdom, and blemisheth Christ's bounty to, and care of his church, and may be performed by a child perfectly well. For it may be said, If Christ hath given gifts unto men for the work of the ministry, he hath given ability also to translate the scriptures, or else translations are not necessary: And if Christ hath given gifts to his servants to translate the scriptures, or translations be not necessary, than they have no warrant to read, nor others authority to prescribe any set translation. It may also be added, That God will be worshipped with our own, not with another man's; with that which cost us something, not with that which cost us nothing; with our own gifts, not with other men's. But for one ignorant of the originals to read the translations, is to offer unto God that which cost him nothing, to serve God with other men's not with his own gifts. The conclusion our brethren will not acknowledge; but whatsoever they can sound answer to the premises will with the same labour untie the knot of their own argument. God is to be served with the best. Object. 6. But a minister is enabled to pray better, according to the occasion, then possibly he can be in a stinted form. Cursed be the deceiver, Mal. 1. 14. Robin's. Justificat. against Bern. pag. 475, 476. which hath a male in his flock, and voweth and sacrificeth unto the Lord a corrupt thing. If these ministers then, and others, have a better sacrifice of prayer and thanksgiving than their service-book, (as their own practice both public and private, He is accursed that bringeth not the best offerings that he hath, Mal. 1. 14. Greenwood. pag. 10. Ainsw. Of the use of the Lords prayer. See Paget, Arrow, c. 3. when they have liberty, showeth they have, and that so themselves judge) let them learn to fear him that is a great King, and whose name is terrible, even the Lord of hosts. The Lord will be worshipped with the best we have; and he is accursed that having a male for sacrifice doth offer a corrupt thing to the Lord, Mal. 1, 14. If this be granted, that every minister is enabled to pray better, Answ. according to the present occasion, then possibly he can be directed in a stinted form, (which can never be proved by text of scripture, or sound reason drawn from thence) in like manner a man may, and some have argued against the reading of translations; God will be served with the best we have: but there is no one translation the best we have; for a minister may be able to render a chapter, sentence or verse more significantly than the translation hath it: And yet (I suppose) no minister will refuse to use a sound and good translation, though it be here and there less significant; nor take liberty in reading to alter it at pleasure, lest liberty herein should teach graceless and ungodly people to wrangle against the scriptures themselves. In preaching and disputing men may and do note the significancy of the phrase, which cannot so fully be expressed in a translation; and more fully interpret what is not so plain and full as might be desired: but in reading the scriptures in the congregation great wariness is to be used, lest boldness to correct occasion doubts in the weak, and embolden the ungodly to carp against religion. And if a minister may be tied to the use of a sound & good translation, though not in every jot or tittle the best that may be, this reason hath lost its sinews. Universal propositions duly limited may be of great use, whereas if extended too far, they are dangerous in application. It is true, if we speak of God's incomprehensible goodness, excellency, glory and dominion, that more love and service is due to God than he requireth in his word, or possibly can be given by men or Angels: It is true, we are bound to whatsoever duty the Lord requireth in his law, for matter, manner and measure; to whatsoever he obligeth us unto upon special occasion, or inciteth us unto by the heroical motions of his Spirit, which must not be resisted: It is also most true, that the creature cannot merit of the Creator; much less can sinful man, who faileth continually in his best duties, and offendeth in many things, supererogate by doing some outward act not required, or forbearing somewhat in itself allowable, when outwardly and inwardly he cometh short in many things commanded. But in every external act, which is neither work of piety, mercy, nor justice, but only an appertenance thereunto, or an outward prerogative only, a Christian is not bound by the law of God evermore to do that which is best. There is a latitude and extent of the commandments, which God gave in bounty, wherein he requireth not all that he might, but what he pleaseth: and if we keep ourselves within the bounds prescribed of God, we sin not. 2. Sam. 7. 7. David did well in taking care for, and purposing to build the house of the Lord; but seeing the Lord never spoke word to David, saying, Build me an house, if that resolution had never come into his heart he had not sinned. Acts 4. 37. & 5. 4. They that sold their possessions, and laid the price at the Apostles feet, did very well; whereas they might still have retained their possessions without sin. 1. Cor. 7. 37, 38, 39 He that hath the gift of continency doth best if he marry not, saith the Apostle, in respect of the present occasion, and his own freedom: But if he marry, he ●inneth not. The Law required a sacrifice without blemish: Leu. 1. 3, 10. & 3. 1. & 4. 3, 23. but simply the best in the flock it did not require. He is accursed that having a male for sacrifice doth offer a corrupt thing: but no such heavy doom is denounced against him who doth not offer simply the best male in his flock. The churches of God sin not in retaining their ancient confessions of faith and forms of catechisms, being sound, plain, and full in matters fundamental, concerning faith and obedience, though some more exact, methodical or perfect might be framed. If the excellency of one form exclude all others which have not the same measure or degree of exactness, it will not be easy for our brethren to resolve, how either to preach, or pray, or perform any other service to God at all. How shall a minister resolve himself, whether this be simply the best sermon that he can make, for matter the fittest, the exactest for method, most proper for phrase, profitable for composure? How shall a Christian resolve himself, whether it be best for him to pray ever so long as he shall be enabled, or to contract himself as occasions shall require? If a scrupulous Christian should inquire, whether he might use the Lords prayer at all, or use it only and none other, he could expect no satisfactory answer from them that oppose a stinted form of prayer by this argument: For first they will tell him, He may use a petition, two, or more, or all in the Lord's prayer, even word for word, if the holy Ghost directeth him: Ainsw. ubi supra. then, That the heads themselves in those petitions are so general as no man can well for himself or others use them aright without some special relation or application to his or their particular estate or occasions; neither can any man's or church's case or understanding reach unto all things needful for all occasions, times and persons, as those heads do comprehend: That our Saviour giveth us a rule and direction how to pray, Johnson, pag. 24. but tieth us not to that form: That the prayer cannot be ours properly if rehearsed, because we are to say, Our father, and all things necessary for ourselves and others, for past and future times and conditions are comprehended in it: and, Pag. 22. That if we ask all things comprehended in those petitions at one and the same time, we shall ask things contrary; which cannot be done in faith: Lastly, seeing it is a most perfect prayer, wherein is no want or superfluity, Ainsw. ubi supra. if it were Christ's meaning to enjoin the saying over of these words for our prayer to God, Greenwood, Against Gifford, pag. 19 then ought we to use these only and none other; because it should be but babbling & presumption to join or put other prayers in stead of that which is so absolute and sufficient: for the Lord will be worshipped with the best we have, etc. Lay these things together, and what resolution can be gathered to that question but this, He may use it, He may not use it; He may use other prayers with it, When he useth it, he may use none other, because it is most perfect and sufficient. For answer it might be added, That in public prayer the capacity and edification of the people is more to be respected of the minister then his own ability of conceit or utterance: The phrase and disposition of words used in prayer in the assembly should rather be grave and simple then strained to the highest degree of fervency that the messenger of God is able. It is also to be considered, that what is simply best, is not best in relation to this or that circumstance or end: what is best in a time free, is not best in a time not free. And if a stinted form of Liturgy be not necessary to help the inability of the minister, it may be expedient upon other grave and weighty considerations, concerning the good of God's church, both ministers and people. The imposition of set forms, Object. 7. so to be used for matter and manner by our ministers, hath a variation from, I may say, an opposition unto the law of fear and service, sc. That we should love the Lord with all our souls, all our strength, etc. That which is said of our form to be used for matter and manner, is altogether impertinent, or turneth the edge of the argument. For either all public forms of prayer wherein a minister maketh not use of his own but other men's gifts be unlawful and derogatory to the honour, fruit and benefit of Christ's ascension; and than it is impertinent to urge this of our form for matter and manner: Or some forms be lawful notwithstanding a minister maketh not use of his own but other men's gifts; and then this is no just exception against the use of our Liturgy. For if any public stinted form of prayer be lawful, then ours is lawful so far and in what it agreeth with that lawful form for matter and manner: And what reason soever disproveth the use of ours for matter, manner, or what else soever can be objected, that disproveth the use of all set forms that be of the same nature and use for matter or manner. Thus therefore you may take the Argument, If some set or stinted form of prayer be lawful ordinarily to be used without addition or alteration, though therein the minister make use not of his own but others gifts; then our stinted form of prayer is not unlawful because it is to be used ordinarily without addition or alteration, though therein the minister make use not of his own but of others gifts. For whatsoever maketh our form unlawful, that maketh all forms agreeing with ours in that particular unlawful: But the former hath been proved already. Why may they not as lawfully command to preach by reading of Homilies, Object. 8. Johnson, ubi supr●, pag. 37. Copy of a Letter, pag. 11. as to pray by reading of the Liturgy? both which are contrary to the institution of Christ, and the holy scriptures. Greenwood, ubi suprà, pag. 28. The two feet upon which the dumb ministry standeth, like Nebuchadnezzars image upon the feet of iron and clay, Read prayer maintaineth superstition & an Idole-ministery. are the book of Common prayer, and of Homilies: the reading of the former (which is the right foot) serving them for Prayer; Robinson, Justific. pag. 47. 4. and the other, for Preaching: Which feet if they were smitten, as were the other, with the stone cut without hands, the whole Idole-priesthood would fall and be broken apieces, as that other image was. This objection presupposeth that there is some great affinity betwixt a stinted Liturgy and an idle ministry; Answ. Johnson, p. 30. which is a bare conjecture. For in the Primitive church the abettors, maintainers, and in part devisers of stinted Liturgies have and for ever shall be renowned in the church of God for their constant, continual and unwearied pains and industry in preaching the Gospel. See Chrysost. in Gen. Hom. 3, 4, 5, 6, 27, 28, 31. etc. It is a thing notoriously known and confessed, that Cyprian, Ambrose, Chrysostome and Augustine did all of them allow and approve and some of them devise, stinted forms of Liturgies; August. Tract. 9 in Joh. Hesterno enim die etc. in hodiernum diem distulimus. & Tract. 12. Ex eo quòd hesterno die intentam fecimus, etc. Et Tract. 16. Hodi●rna Evangelica lect●o hesterni diei sequitur lectionem quae nobis proponitur ad disputandum. Tract. 21, 29, 35, 37, 50. Possidon. in vita August. cap. 21, etc. Aug. De verb. Dom. in Evang. serm. 15. De verb. Apost. serm. 5, 6. Literis carens Sacris non potest esse aptus officiis. Gratian. Dist. 36. can. 1, 2. Haec duo sunt Pontificis opera, ut aut à Deo discat, legendo scripturas Divinas, & saepius meditando; aut populum doceat. Origen. Hom. 6. in Levit. Gratian. Dist. 36. can. 3. Sacerdos namque ingrediens vel egrediens moritur, si de eo sonitus non auditur; quia iram contra se occulti Judicis exigit, si sine praedicationis sonitu incedit. Grat. Dist. 43. 1. Oves proculdubio tacendo pastor occidit. Greg. l. 1. epist. 33. Gratian. Dist. 43. can. 4, 5. Episcopus lectioni, & orationi, & verbi Dei praedicationi tantummodo vacet. Concil. Carthag. 4. can. 20. Grat. Dist. 88 can. 6. See Concil. Antioch. can. 17. 18. In omni sacerdotali convivio lectio Divinarum scripturarum misceatur. Per hoc enim & animae aedificantur ad bonum, & fabulae non necessariae prohibentur. Concil. Toletan. 3. can. 7. Gratian. Dist. 44. can. 11. Quia nequaquam lectioni studeas, nequaquam exhortationi invigiles, sed ipsum quoque usum ecclesiastici ordinis ignores; hoc est in testimonium, quòd eis sub quibus es positus servar● reverentiam nescis. Greg. Natal. episc. l. 2. reg. ep. 14. Grat. Dist. 44. can. 5. Concil. Moguntiac. can. 25. Si fortè Episcopus non fuerit in domo suâ, aut infirmus est, aut aliquâ causâ exigente non valuerit, nunquam tamen desit diebus Dominicis etc. Chrysost. conc. 3. de Lazar●. Ho●. ●, & 5. in Matth. & Hom. 10. in Joh. Hom. 6, 8. in Gen. Et Hom. 5, & 6. ad populam Antiochen. Theodoret. De corrigend. Graecor. affect. l. 5. Hieron. in Epitaph. Paul. August. in cap. Jejun. Chrysost. in epist. ad Coloss. Hom. 9 & in Gen. ●9. See jewel, Against Hard. art. 15. div. 15. Sixt. Senens. Biblioth. Sanct. l. 6. annot. 152. and yet who almost for diligence and labour in teaching the people in the ways of salvation to be compared unto them? Of their learning and zeal it is needless to say any thing. For three of them there is plentiful testimony that they preached every day in the week and year, at lest once or twice, without fail: Ye heard yesterday, Ye shall hear to morrow, is common in their tractates and homilies. Augustine even to the extremity of his sickness preached the word of God in his church cheerfully and boldly, with a sound mind and judgement, without any intermission at all. The like diligence is noted in others who lived before and about those times: in all which a stinted Liturgy was in use. And generally the Fathers in the primitive church press the knowledge of the scriptures, residence upon his charge, diligence in reading, meditation, prayer and instruction of the people, as duties requisite and necessary, and by no means to be neglected or omitted of the minister. They also exhort the people, not only to hear the word of God, but to learn it by heart, to instruct and warn one another, to sing psalms, confer religiously, begin and end their feasts with solemn prayer, read the scriptures in their houses and discourse thereof one with another for their mutual profit and edification; and to call their families, children, wives, servants, friends and neighbours together, and to repeat the sermons they hear at church-together, after the sermon ended. Such exhortations are common and ordinary in them who approved stinted Liturgies: Let one of you take in hand the holy book; and by the heavenly words, having called his neighbours about him, let him water and refresh both their mint and his own. See Jewel, Apol. def. part. 5. chap 3. div. 4. Cham. Being at home we may both before and after meat take the holy books in hand, and thereof receive great profit, Panstr. tom. 1. lib. 10. cap. 4, 5, 6, 7. etc. Gregor. l. 4. Epist. 44 Gratian. Dist. 91. can. 2. Phil. Mor●. De Euchar. lib. 1. cap. 4. Conc. colonians. can. 12. Willet. Synops. Contr. 13. qu. 7. and minister spiritual food unto our souls. Gregory disalloweth that such should attend to singing and modulation of the voice who should apply themselves to the office of preaching. Hierome cut short the lessons (when whole books were read in order before) that so there might he time for preaching. Durantus himself misliketh the men that extra modum & ordinem orationes multiplicant, unde auditores sibi ingratos efficiunt, & populum Dei potius fastidio avertunt quam alliciunt. Duranti Rational. l. 4. cap. 15. And Petrus de Aliaco counselleth quòd in Divino officio non tam ●nerosa prolixitas quam devota & integra brevitas servaretur. Petrus de Aliaco, lib. De reform. Eccl. cap. De reformat. Praelator. A stinted Liturgy then in itself doth not abridge nor hinder the liberty of preaching or prayer according to the special present occasions, nor ought it so to do. 2. Tim. 4. 3. For when the minister of the Gospel is bound to be instant in season and out of season, to teach, exhort, reprove with all long suffering and patience, these necessary and wholesome functions of the holy ministry must not be trust out or hindered. Whitak. in Dur. lib. 8. §. 10. 2. And it is not hard to show the wisdom and moderation of the churches in their prescribed catechisms, stinted prayers and exhortations, in the administration of the sacraments, etc. to be such, that they have allowed time convenient both for preaching and prayer, according as God hath enabled his messengers. In these times of this reformation, the pains of such whom God stirred up first to preach the Gospel, Concil. Vasens. 2. An. Dom. 444. tom conc. 2. pag. 19 and instruct the people in the ways of salvation was almost miraculous, and yet generally they approved and devised a public stinted form of Liturgy. Si presbyter aliquis infirmitate prohibente per seipsum non potuerit praedicare sanctorum Patrum homiliae à diaconis recitentur. Caranz. Sum. Concil. Concil. Vasens. cap. 4. As for Homilies, they were first allowed in the church, not to uphold or maintain an ignorant ministry, or to supply his defect that should take pains but would not, much less to shut out preaching; but to supply the casual defect of preaching through the weakness and infirmity of the minister. CHAP. V. A stinted form of prayer doth not quench the Spirit. THe Spirit of Grace enableth us to pray, 4. Arg. and maketh requests for us, but worketh by means: Isa. 59 21. Rom. 8. 26. It instructeth us what to ask, not in what phrase of speech: It stirreth up in us holy desires, but giveth not ability suddenly and without help to express and lay open our hearts in fit method and words significant. As the Spirit doth persuade and assure the heart, that the scripture is the word of God, not witnessing of the letters, syllables and words, but of the matter and saving truth therein contained: So the Spirit instructeth us to pray, by opening our eyes to see our misery, and inflaming our hearts with a longing desire of mercy and relief, in the mediation of Jesus Christ; but it giveth not ability evermore to utter and express these our desires in fit and decent phrase of speech. Ability of speech is a common gift of the Spirit, which the Lord bestoweth upon good and bad: Yea, many times graceless persons are herein preferred before the most sincere and upright: and many an honest heart can cry aloud for mercy who is scarce able to utter one distinct and perfect sentence in fit words and order. Let no man except, that ministers have better abilities: For when the Apostle saith, the Spirit is given to help our infirmities, who know not how to pray as we ought, he speaketh of all believers, as well others as ministers, private prayers as well as public: And whosoever is enabled or provoked to lift up any one sigh or groan unto God, or to make apology for himself in the mediation of Christ in any manner, it is by the holy Ghost. These things considered, I suppose all men will grant; 1. That it is lawful for a man beforehand to meditate on his own particular wants and the necessities of others, and that he may more fully understand and more sensibly be affected with them, to read good books, which unfold the particular sins against the law of God, the state of man by nature, and the condition of the Saints, and of the church, as also to think upon the works of God's providence, and how he is pleased to deal with his people in all places. 2. The better to stir up confidence and affection, and to furnish himself with words and matter, it is not unlawful nor unprofitable to read the prayers of the godly, registered in holy scripture, or published in other godly books; to observe the matter of their prayer, their ferventness in praying, and the arguments wherewith they pressed their suits and contended for audience. 3. After a man hath collected matter for prayer by meditation and reading, he may study to digest it into due order and method, and to express his requests in fit and decent speech; and the same so conceived he may utter as a prayer, according as occasion shall offer itself. The reason may be thus contracted, If the Spirit of God doth work by means and stir up good desires, but giveth not ability to express our desires in fitting significant words, 〈◊〉 it is lawful for us to use all godly means to stir up the graces of God in us, and premediate how we may utter our requests in such form and manner as may best serve for our quickening and the edification of others. And if the use of a premeditated form of words in prayer do not stint the Spirit in a sinful manner, a set form of prayer cannot be condemned as injurious to the Spirit. The Spirit of God is the only sufficient help which God giveth us to help our infirmities in the time of prayer, Object. 1. Copy of a L●tter, pag. 3 14. Robin's. p. 469. Johnson, u●i suprà, pag. 37. Answ. Rom. 8. 26. Gal. 4. 6. Zech. 12. 10. We confess most willingly, that prayer is not a work of nature, wit or learning, but of the Spirit of grace. True desire or ability to pray is not bred in us by nature, nor procured and gotten by our study and industry, but proceedeth only from the holy Ghost, as the author and efficient: and this is proved by the places quoted. But ability to pray standeth in the lifting up of the soul unto God, not in the ample expression of our desires, according to the various occasions in fit words, and pressing them with forcible arguments. Prayer is the immediate work of the Spirit: But no text of scripture doth in such sense make the holy Ghost the author of prayer, or helper of our infirmities, as that it should be unlawful to make use of outward means to furnish the soul with matter, stir up the graces of God in the heart, and blow the coals of the spirit: For than we must not read the scriptures, nor other godly books; we may not meditate, or confer, the better to fit us for prayer. Peradventure it will be said the Spirit of God is our only helper in the time of prayer; Greenwood, Against Gifford, pa. 3, 4. It is the Spirit of God in the very action of prayer that helpeth our infirmities. so that at other times we may use helps to stir up the graces of the Spirit, but not in the time of prayer. And if this distinction be found in scripture, or by sound reason may be deduced out of scripture, we must hearken unto it: but if it be of ourselves, whiles we plead against the devises of men, we maintain devises. The Spirit of grace is at all times the sole mover and enabler of us to pray: and the use of lawful helps, and such as suit with the nature of prayer, are at no time unlawful. As it is fit to meditate and read before we pray, so in prayer it is lawful to kneel, lift up the eyes and hands, use the help of the voice, and the benefit of a Christian friend, to stir up affection. Therefore for the lawfulness of book-prayer we may dispute thus, If it be lawful to use external helps in time of prayer the better to stir up affection, than book-prayer is not to be condemned for this, that the Spirit of God is the only or sufficient help that God giveth to help our infirmities in the time of prayer: But it is lawful to use external helps in time of prayer. The Spirit alone either immediately, Object. 2. Copy of a Letter, pag. 14. Robin's. pag. 472. or by means sanctified and ordained by himself, maketh requests for us: yea, it is by the immediate teachings and suggestions of the Spirit that all our requests must be put up, Greenwood, Against Giff. pag. 2. no other helps are mentioned, or can be collected in the present action of prayer. I will not stand to inquire how these things can agree together; Answ. what is meant by the immediate teachings of the Spirit; or how the Spirit maketh requests, either immediately, or by means. The Spirit alone, and that immediately, is the author of prayer; but by means he ministereth variety of matter, order, and words. But what are we to understand by means sanctified and ordained by himself? If means ordained by special institution, it is too straight and hard to conceive what they be. If means allowed by God, as those whereby we may furnish ourselves with words and matter for prayer, as reading godly books, conference, meditation on the works of God, etc. a stinted form of prayer is a means sanctified. And here I desire it may be noted, in what sense a form of prayer is called a means or furtherance; not as a means or form of worship properly so called, but as in fit words and phrases it presenteth to our minds or memories what we ought to beg agreeable to the word of God: as the frame of words and matter kept in memory may be called and is reputed a stinted form. A stinted form of prayer quencheth the Spirit. Object. 3. Greenwood, pag. 21. It is a quenching of the Spirit, to read another man's prayer upon a book. That quencheth the Spirit which is as water to cool or allay or extinguish the heat of that holy fire; Answ. which cannot be imputed to a set form of prayer, either by authority of scripture, or sound reason. Reading godly books is an exercise profitable to stir up the graces of God's Spirit in us: were it not a wonder, if reading a godly prayer should produce the contrary effect? As in the ministry of the word the corruption of man's heart and the heinousness of sin may more lively and fully be discovered for his humiliation than he is able of himself to set it forth; so in prayer penned by a goldy andwell experienced Christian the case of a distressed soul may more pithily and amply be deciphred and anatomised than he of himself is able to lay it open. And in such case to deny this lawful help, is to take away a crutch from the lame, and bread from the hungry. In the very act of prayer it is lawful to use outward helps, whereby we may be enabled to pray better; and shall it not be lawful for a burdened soul perplexed with doubtings, overwhelmed with bitter anguish, to use the help of a book, that he might the better unfold and lay open his misery into the bosom of his loving Father? The ample and particular laying open of our necessities doth ease the heart, and move affections: and when this may be done better by the help of a book in prayer then of ourselves, how can the use thereof be accused as the quenching of the Spirit? It is the Spirit indeed that doth help us in our infirmities; but we must use means to stir up the graces of the Spirit in us. He quencheth not the Spirit who laboureth to blow the coals of grace, and useth all helps afforded in most ample and particular manner to unburden his heart before the Lord. He doth not substitute his Christian friends in the place of the word and Spirit, who not able to lift up his own soul by reason of grievous straightness and pressure of heart, doth crave his help and assistance in prayer: And may not a godly book supply the lack of Christian companion? When we are dull and out of order, we may join with others in prayer for our relief and quickening: why then should it be intolerable to make this benefit of a godly book? A set form of prayer may be committed to memory and uttered from it; doth that also quench the Spirit? Copy of a Letter, pag. 15. It is not safe (they say) for a minister to limit himself always to one form of prayer though devised by himself. But if it be a quenching of the Spirit, an humane invention forbidden in the second commandment, if it cannot be made by the Spirit, if it be not that true and spiritual worship which God requireth, it is not lawful ordinarily nor once, for minister or private christian, in public or private, in case of distress or otherwise: for the objection is general, That all stinted forms of prayer do quench the Spirit: and these mitigations of safe, always, and for a minister, are a plain concession there is no force in the reason. These stinted forms do quench the Spirit of prayer, Object. 4. in that they deprive the church and minister of that liberty of the Spirit of prayer which God would have them use; Robinson, Against Bern. pag. 429. stinting the minister, yea all the ministers of the kingdom, to the same measure of the Spirit, not only one with another, but all of them with him that is dead and rotten. Nothing is here objected against our stinted form which may not with like truth be alleged against the reading of a prescribed and set translation, Answ. the use of the Lords prayer, a set form of blessing, singing of psalms, and baptising in these precise words, I baptise thee, etc. For in these things it may be said, The minister, yea all the ministers in the kingdom are stinted to the same measure of the Spirit, etc. And if in those particulars that form of reasoning be of no weight, in this it is but an empty sound. A stinted form depriveth not the minister or church of that liberty of the Spirit which God would have them use, seeing they may use that notwithstanding, as the several occasions of the church or people shall require. If all ministers throughout the Christian world should put up the same holy and just petitions to God, in the same phrase of speech as in the words of the Lords prayer, they should neither stint the Spirit to one measure, nor deprive the church of the liberty of the Spirit, seeing the measure of the Spirit standeth not in words and forms, but in fervent sighs and groans; and they have time and liberty to pray besides, as God shall enable them, and the present occasions of the assembly require. And if it must needs be that in a stinted form the Spirit is stinted to one measure, than all stinting of the Spirit is not quenching of the Spirit: For the minister doth not quench the Spirit if he stint it, in respect of time and occasions. Suppose sundry private Christians in the assembly do excel their pastor in the gift of prayer, the wife excel the husband, the child or servant excel the master or governor; is the Spirit quenched in them, when it is stinted for the time to their measure in prayer? Suppose, divers Christians meeting upon occasion, the weakest in gifts be put to pray for the rest; is the Spirit in them quenched because it is stinted to his measure? The question is not of prayer devised by a man's self, Object. 5. Copy of a Letter, pag. 15. or of limiting the Spirit in the people; but of prayer devised by others and imposed, and of limiting the Spirit of the minister: the first is lawful; the second sinful. The question is of a public stinted form of prayer or Liturgy, Answ. Whether it quench the Spirit in the minister or the people; and, Whether it quench the Spirit because it stinteth it. Whether the form be devised by others or by a man's self, imposed or voluntarily taken up, that is nothing to the matter in hand: but, Whether it quench the Spirit, because for the time it is limited to that form of words. And if we look into the matter itself, the Spirit of God may be quenched in a man's self no less by the rude customary use of a form devised by a man's self then by a form imposed by others, and it may be as prejudicial to the comfort of God's people. And if we consult the scripture, where shall we find this distinction, of limiting the Spirit by prayer devised by a man's self or devised of others; of stinting the Spirit in respect of time, occasion, form of prayer, uttered out of memory or read upon a book? But the distinction itself hath been confuted already, together with the assertion, That a stinted prayer doth quench the Spirit. Idem, ubi suprà. It cannot properly be said, saith one, that the Spirit is limited by his own ordinance: but when the Spirit of the minister is straitened by forms prescribed to him by men without God's ordinance and appointment, than the Spirit is limited and stinted indeed. But this is a bare repetition of what was said before, without proof or reason: and besides a strange description of limiting the Spirit, is nothing but a proof of one thing by the same. And here I desire two things may be noted. First, though many reasons in show be brought against the use of stinted prayer, yet when the matter cometh to the upshot, they are barely one, and that nakedly affirmed; Stinted prayer is unlawful, because in reading book sprayer he doth not exercise his own but another man's gifts. Is this reason good? No; for in reading scripture out of a translation he exerciseth another man's gifts. But stinted prayer is the devise of man. A child of twelve or thirteen years old may read a stinted prayer as well as the minister: The same may be said of reading the Scriptures. But stinted prayer is the devise of man. It is unlawful to stint the Spirit: Yet this is done in praying with others. But stinted prayer is the devise of man. So that all hangeth upon this string, for the confirmation whereof nothing is alleged. Secondly, they take that for granted evermore which should be proved, or prove the same by the same: as, Stinted prayer doth quench the Spirit. Why so? Because the Spirit is straitened by forms devised by men: which is as much in plain terms as to say, It is stinted in our sense because it is stinted. And the like might be noted in other arguments. Where is the consideration of the people had, Object. 6. when the forms now are the same for matter and manner that they were almost an hundred years ago, and at the first dawning of the Gospel, the same for the Court, Universities, and the meanest congregation in the Country? Might not the same be objected against the use of a set translation, Answ. singing of psalms, the use of the Lords prayer for this fifteen hundred years without alteration? for these are the same now that they were many years agone, or at least may be: the same for City, Country, Court, University, and the meanest villages? There are some common blessings which we and others daily stand in need of, and those it is lawful to ask daily in a set form of words. Thus we may pray every day for increase of faith, patience, love, meekness, the forgiveness of sins, the continuance of those outward blessings which we enjoy, freedom from or victory over temptations, etc. Thus there is no petition in the Lord's prayer which doth not always, in the main, concern every Christian man's estate. And if the matter of our prayers may be the same daily, in the City & the Country, Court and University, in this and former ages, the same phrase of speech, method and form external may be lawful, fit and expedient. For it is not the repetition of the same words in prayer every day that displeaseth the Lord, but the ignorant, rash, cold, customary, superstitious and irreverent pouring out of words before him, that is distasteful to his Majesty. Variety of phrase doth not delight the Lord: neither will he reject the desires of an humble and contrite heart because they are tendered often in one and the same phrase of speech. And if the matter of prayer be the same in places of greatest wealth and poorest condition, and the same form of blessing, baptising, singing of psalms and putting up their petitions to God be fit and decent for them all; it can be no prejudice to a stinted Liturgy that it is the same in all places, and throughout all ages, if the language be the same. For this doth argue it to be the more not the less fit, and that the greater not the less regard is had to the people. The reason in brief is this; It is lawful to ask the same common blessings of God every day, in all assemblies and congregations, both of the City & Country, Court and University, met together to call upon God: therefore the same stinted form of prayer or Liturgy may be lawful in the greatest city and meanest village, in this and the ages following, whether read or uttered out of memory: for pronouncing cannot make an evil matter good; nor reading simply make prayer good and holy to become sinful. Public prayers offered up by the minister in the church-assemblies must be framed according to the present and several occasions of the church and people of God: Object. 7. Copy of a Letter. pag. 21. which cannot be done when men are stinted to those forms. Greenwood, Against Giff. pag. 24. Occasions are ordinary and common, Answ. or more special. In a stinted form prayers may be offered up by the minister according to the common and ordinary occasions of the church and people of God assembled, though not according to the special occasions, which may happen now and then, or more particularly concern this or that person. For if the same blessings are daily to be craved, he prayeth according to the present occasions that asketh the same blessings of God. If it be said, There be many occasions of particular use for the congregation and others, which are not mentioned expressly: that proveth not, That a man cannot in a stinted form pray according to the several occasions; but, that some stinted forms do not meet with all and every particular occasion: which is easily granted. But if a stinted form meet not with every man's occasions, or not so particularly as it ought, doth it hence follow that in a stinted form a man cannot pray according to the present occasions at all? If this be the conclusion, I fear we shall find few conceived prayers which must not come under the same sentence. It may argue the imperfection of a stinted form, not the unlawfulness; it maketh somewhat against the sole use of a set form at all times; Object. 8. Johnson, ubi suprà, pag. 28. against the simple use it maketh nothing. It is found by lamentable experience, that when men began to observe that custom, Greenwood, Against Giff. Preface to the reader. there was great quenching of the Spirit, and very few there were who did know and observe the true nature and the manner of prayer. Answ. How is this confirmed by experience? If ever the Christian church had no stinted form of prayer, lamentable experience will testify what great coolings and decays there was in the church before a stinted form was in use. If ever the faithful did by the Spirit of adoption cry, Abba, Father, they have learned to pray by the Spirit since the use of a stinted form as well as before. Whatsoever may be thought of the two first ages; for the space of fourteen hundred years the churches have had their stinted Liturgies: The reformed churches, since God was pleased to restore light again to the world, have approved a stinted Liturgy: Was there none or few in all this tract of time who did know or understand the true nature or manner of prayer? none or few that in spirit or truth did call upon the name of the Lord? The security of all ages hath been lamentable both before and since the use of a stinted form: but, that a stinted form was the cause of security and dulness, can never be proved. CHAP. VI In scripture there be prescript forms of blessing, prayers, salutations, etc. which may lawfully be used. IN scripture we find prescript forms of blessing, Argum. 5. prayers, Num. 6. 22, 23. and thanksgiving, both ordinary and extraordinary, Psal. 22. 1. & 102. approved of God, which might be used by the priests, Hose. 14. 23. Levites, and Saints or faithful people, Joel. 2. 17. and that upon deliberation, usually, constantly, Deut. ●6. 5, 10 as occasion was offered, and not by the immediate motion of the Spirit. Psal. 92. 1. I say not, Ezra 3. 10. that the priests in blessing, Rev. 15. 3. or the Saints in prayer, were necessarily bound to those very words and syllables: But they might lawfully use them and without sin. We find also stinted forms of salutations, valedictions, 2. Chro. 29. 30. and blessing, Isa. 12. 1. which have been often used, Rom. 1. 7. and may lawfully be used still without variation; 1. Cor. 1. 3. though we be not necessarily obliged thereunto. 2. Cor. 1. 2. Our Saviour also prescribed a set form of baptising, Gal. 1. 3. which we observe constantly without addition or variation; Ephes. 1. 2. though we be not tied by absolute necessity to rehearse the same words in the same syllables. Phil. 1. 2. No substantial change is to be admitted which may alter the sense: 1. Thess. 1. 1. but the very form of speech, 2. Thess. 1. 2. as whether we say, Rom. 16. 24. I baptise, 1. Cor. 1. 16, 23. or as the Greek church, Phil. 4. 23. Be thou baptised, 2. Thess. 5. 28. etc. is not of like necessity: 2. Thess. 3. 18. nevertheless we may and do constantly use this form, Matth. 28. 19 I baptise, Willet, Synops. co●tr. 12. qu. 2. & contr. 11. qu. 1. Append. Whitak. De sacr. Bapt. qu. 1. pag. 221, 222. Chamier. Panstr. tom. 4. De Bapt. lib. 5. cap. 3. §. 5. Piscator, in Matth. 28. 19 Scholar Maldonat. in Matth. 28. 19 etc. without addition or variation at any time. Our argument from these places is this; If a set form of blessing, thanksgiving, salutaion, and administration of baptism be lawful to be used ordinarily without addition or variation; then a stinted form of prayer, to be used ordinarily without addition or alteration, is not unlawful: But a prescript form of blessing, thanksgiving, salutation, and administration of baptism, to be used ordinarily without addition or alteration, is not unlawful. There is apparent difference betwixt prayer and blessing: Object. 1. For prayer is expressed from men to God; Copy of a Letter, pag. 6. but blessing is pronounced from God to men. Robin's. Against Bern. pag. 466. Prayer may be performed by one equal to another, by an inferior to a superior, yea by a man to himself: Johnson, pag. 12. but blessing is always from the greater to the less. And Solomon used a different gesture in praying and in blessing the people. Let prayer and blessing differ in these and other particulars as many as they please; Answ. in this they agree, that they are both parts or branches of worship: And if a stinted form be disallowed in the one, it is unlawful in the other: if it be a devise of man to be condemned in the one, it cannot be approved in the other: And therefore seeing a prescript form of blessing is lawful, a stinted form of prayer is not to be condemned. Moses did not prescribe unto the priests a form of words whereunto they must be tied in blessing of the people, Object. 2. copy of a Letter, pag. 6. Johnson, ubi suprà, pag. 12, ●4. but only gave them a rule of direction according to which they should bless them: For otherwise the priests had sinned, whensoever, pronouncing the blessing, they had used other words. Greenwood, Against Giff. pag. 7, & 16. And the particle, Thus, So, or In this manner, denoteth the form or similitude of the things whereof there is mention, Robinson, Against Bern. pag. 469, 470. etc. It is a troublesome thing that these ministers thus urge the letter of the scriptures, as if the question were not about their sense and interpretation; which they should prove to be for their stinted service, etc. but the question is, whether Moses tied and stinted the priests to that form of words in blessing the people. Johnson, pag. 28, 29. The like they say of the form of baptism. It sufficeth, Answ. that these forms of blessing, prayer, and thanksgiving, and administration of baptism, might or may be used; though in conscience neither the priests then nor we at this day are necessarily tied unto them in so many precise words: For the lawful not the necessary use of a prescript form of prayer or Liturgy is now in question: which is proved by the places above rehearsed, and not gainsaid at all by this answer. 2. Chron. 5. 13. with Psal. 131 1. For if the Saints in former times might pray unto or praise the Lord in a stinted form of words invented by themselves or indicted by others▪ Jer. 33. 11. with Ezra 3. 10, 11. as we find they might and did; if the preiests might use a stinted form of words in blessing the people, whereunto they were not tied; Luke 10. 5. if Christians may salute one another in this stinted form of words, Ruth 2. 4. Peace be unto you, The Lord be with you, The Lord bless thee, though they be not tied thereunto, nor can reach every particular comprehended in those short sentences recorded in scripture; then a stinted form of prayer or blessing, in words invented by themselves or indicted by others, is lawful to us: for in that particular the ground and reason is common to them and us. Apply this answer to the reason, That the priest might use that form without variation, but was not tied unto it, That we may use the Lords prayer without alteration, and the form of baptism without addition and diminution, but are not necessarily obliged to use the very words and syllables precisely; and I know not how they should tie the knot faster. For is not this in plain terms to confess, Fulc. in Rhem. in 1. Cor. 14. §. 14. Calvin. in Matth. ●. 9 Noluit praescribere fil●s Dei quibus verbis utendun sit, ut ab ea quam dictavit formula deflectere non liceat. That an arbitrary stinted form is lawful but not necessary? If God had commanded a form, it only had been necessary; if God had determined one precise form, that only and none other had been lawful: but seeing he hath commanded none, determined none precisely, but left us free to use those recorded in scripture, or some others in the selfsame or other words, a stinted form is apparently warranted of God though not commanded. It followeth not, Object. 3. Johnson, p. 14. Greenw. pag. 14, 15. that a prescript form devised by man is lawful, because a form prescribed of God is good. Moses was a prophet, and had an immediate commission from God for what he appointed in the house of God: Copy of a Letter, pag. 8, 9, 17. which the imposers of the Liturgy cannot plead. Robinson, Against Bern. pag. 473. Christ's ordinance can make the writings of the Apostles a rule of faith: can men make another scripture? etc. A form prescribed and determined by God is not only lawful and good, Answ. but necessary and only lawful, as it is prescribed: which prerogative no form devised or prescribed by man can participate. But when God is pleased to give a form for direction only, and neither to command it precisely nor to determine it as the only allowable for words and syllables, in that case this reason is good, That seeing the forms set down in scripture may lawfully be used though not prescribed, therefore a stinted form is not unlawful. And thus we conclude from these passages of holy writ, The stinted forms of blessing, prayer, thanksgiving, and baptising set down in scripture are lawful to be used, though not prescribed of God as necessary; therefore a stinted form of prayer is not unlawful. For that form of words which is neither determined nor commanded of God as necessary, but left at liberty to be used or not, that is not in point of conscience absolutely more lawful than another sound and grave. If no form of words be determined or commanded, any form just and good, one as well as another, is free in conscience. God's commandment maketh a thing necessary; his determination maketh it only and none other lawful: but a form not tying to the words precisely, but given for direction only, doth authorise any other for matter the same and different only in words or phrase of speech. Every stinted form of prayer or blessing, etc. not prescribed of God or ordained of him, is an humane devise, though the matter be good and the words be gathered out of the scripture; because whatsoever is not from heaven, is of men; what is not of God by his institution prescribed or appointed, that our brethren conclude to be humane: But no prescript form of blessing, prayer, or praise, etc. is appointed of God and commanded as necessary to be used of all or any man at all times, as they confess and labour to convince: Therefore it necessarily followeth, That if one godly form of prayer or blessing may constantly be used, another for matter the same, though different in phrase of speech, may be used also as occasion shall require: For none is absolutely commanded; and all things required by the word of God in prayer may be observed in the one no less than in the other. In this whole answer therefore, which cometh so often in the second branch, they strengthen our reason as much as can be desired against themselves: In the other they look not to the point in hand nor the force of the reason. Those forms mentioned 2. Chron. 29. 30. are in the same place expressly said to be composed by those that were Prophets and Seers, Object. 4. as in other places, of purpose as it were to prevent imitation, an ordinary rise to imagery. The forms mentioned were given no question by the inspiration of the Spirit; Answ. and so is the Lords prayer, the form of baptising, and other psalms registered in holy scripture: But the application of those particular forms to this on that purpose was not by an extraordinary motion of the Spirit, but upon grounds common to others with them, upon like occasion, or in cases analogical. And if in that respect it be not lawful to imitate their practice, I would gladly know by what warrant we sing the psalms of David or other holy prophets inspired of God, or use a set translation, etc. Upon what grounds may they compose a catechism for the edification of the people of their particular charge, or gather together and allege scriptures in their studied sermons, either for instruction, exhortation, rebuke or comfort? If they have not warrant from these and such like practices of the people of God, it will prove in their construction but the precept or devise of man. The composure of those psalms was by the immediate inspiration of the holy Ghost, wherein no man not immediately inspired may presume to imitate them: but forms given by inspiration are thus far for our imitation, that we may use the same words or other words devised of ourselves to the same purpose, sc. to express and lay open the conceits and desires of our soul. Hezekiah did not compose that form, but commanded the Levites to make use of it being already composed. But how imitation herein should be a rise to imagery I cannot conceive. To add unto or detract from the word of God or his ordinances, is great presumption: to imitate the Saints in that particular which they did by immediate inspiration, and could not do without such inspiration, is intolerable boldness: But where God hath given a pattern of prayer, thanksgiving, or administration of the sacraments, to imitate our sampler in the selfsame words or other words devised by ourselves or others, is no rise to imagery. If this be a rise to imagery, every time a Christian maketh use of the Lords prayer in his prayers, or the prayers of holy men recorded in scripture, he setteth up an image; he that deviseth a set form of prayer for one that needeth, and he that in case of necessity useth such a devised prayer, setteth up an image; and every time they pray, preach, catechise, administer the sacraments, or meditate of holy things with reference to the scripture, they set up images. These consequences, I am assured, they detest: let me entreat them to consider whether they do not follow necessarily upon their premises. Those that mean to defend the imposition of a stinted form of prayer to any purpose, Object. 5. do what they can to bear us in hand that these prayers are of like nature with those in scripture, and speak of them as if the composition and framing of them were by some prophetical or apostolical Spirit, or at least (which will be all one in effect) by a Spirit or gift extraordinary. What opinion the true church of God hath had of a stinted Liturgy, Answ. we shall see in the next argument: But that she hath ever or at any time born us in hand that those prayers were of like nature with those in the scriptures, that is, given by immediate inspiration, or parts of canonical scripture, is an unjust imputation. For they know that all reformed churches, since the light of the Gospel began to shine forth unto the world until this day, do allow and maintain the use of stinted prayers, catechisms, confessions and professions of faith, a stinted form of singing psalms, etc. did ever any of them bear the world in hand that their prayers or composures are prophetical or from an extraordinary spirit? Divers godly and learned ministers have sound and to purpose maintained the lawfulness of a stinted form against them of the Separation in former times; did they ever write or speak, that the prayers or Liturgy was framed by an Apostolical spirit? I have not seen all men that have written upon this subject upon any occasion, and therefore cannot say that never any man did so speak of them: but sure I am, if any man have so written, he is neither the only man, nor the chief, which hath set his hand to maintain the expediency of a stinted Liturgy. If any one hath spoken unadvisedly, the cause hath no credit by his defence, nor can it receive prejudice by his weakness. It hath been objected against some dislikers of a stinted form, that they conceit their extemporany prayers to come from the immediate inspiration of the holy Ghost; and if a man should rake into every writing, and set every speech upon the tentours, he might say as much for it as can be said in this particular. But at the best this is but to go about the bush. This is that which I hold and plead for, That by the word of truth a stinted Liturgy or form of prayer is allowable and in some respects expedient. CHAP. VII. The churches of God have both used and approved a stinted Liturgy. THE Jews before the coming of our Saviour Christ used a prescript form of prayer and praise or thanksgiving in the celebration of the passover; 6. Argum. See Paul. Burgens. in Psal. 112. and that which they used was (as it is probable) approved of our Saviour Christ himself. Joseph. Scalig. De emendat. tempor. l. 6. Beze Annot. ma●or. in Matth. 26. ●0. Drus. Praeterit. lib. 1. in Matth. 26. 30. Answ. Annot. in Exod. 12. v. 8. The Christian churches of ancient times, for the space of this fourteen hundred years at least, if not from the apostles times, have had their stinted Liturgies: and all reformed churches at this day do not only tolerate but approve, as very expedient, Muscul. in Psal. 95. Apparet hunc psalmum ecclesiasticae congregationi, praesertim frequentiori, destinatum: qualis erat apud Judaeos die Sabba●. Moller. in Psalm. 95. 1. Apparet autem ex verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, psalmum hunc non in privatum usum scriptum, sed sacris couventibus destinatum fuisse, quando populus frequens ad templum conveniebat. Fulc. in 1. Cor. 14. §. 12. It is not certain whether they had any set form of Liturgies and if they had any, the same aught to have been in one tongue ordinarily. Fulc. 1. Cor. 11. §. 10. Petrus Diaconus and the rest that were sent from the East to Rome in their book to Fulgentius and other Bishops of afric, cap 8. do rehearse a prayer of Basils' Liturgy, which they say almost the whole ●ast frequented. These words, LIFT UP YOUR HEARTS, and, WE LIFT THEM UP UNTO THE LORD, were anciently in use, if not from the age of the apostles, Clem. lib. 8. Constitut. apost. cap. 16. a set form of prayer or Liturgy. There is no mention from Moses to Christ of any Liturgy devised by man: Object. 1. Which might not have been concealed, Copy of a Letter, p. 5, & 12. if it had been for the edification of the church to set up such means of worship, as Liturgy read publicly for the prayers of the church. That there was no prescribed Liturgy particularly ordained and determined of God, Answ. is freely confessed: but, that there was none in use, is not proved by the silence of the scripture. For the scripture was given to be the perfect rule of faith and manners; but setteth not down particular customs or observations, according to the general rules of religion. To let pass many, take this one for instance, The ordinary reading of the Law in the assemblies upon the Sabbath is not commanded by Moses either to the priests or Levites; Deut. 31. 9, 10, 11. no mention is found of any such practice for a long time together: Act. 15. 21. We find not for a long time that the Jews had any synagogues for the ordinary assembling of the people; Psal. 74. 8. and the Law could not be read in their synagogues until they were built: Synagogas, id est, domo● conventuum sacrorum, ubi legebatur lex, Pisc. scholas & synagogas, quae passim in u●bibus erant constitutae, Moll. Herisbach. Will our brethren hence conclude, either that the scriptures were not read in the assemblies, or that it was a devise of man to read them in their synagogues? It is not good to lay grounds for such conclusions. If Mr Ainsworths' testimony be of any value, Object. 2. then mark what he testifieth from the famous Jew Maimonie (in Misneh treatise of prayer) That the church of the Jews had no stinted Liturgy, Annot. on Deut. 6. 13. Our wise men have said (saith Maim.) What service is this with the heart? It is prayer. And there is no number of prayers by the Law, neither is there any set form of this by the Law, etc. If Mr Ainsworth be not cross to himself, Answ. he cannot deny the use of a stinted form amongst the Jews in the celebration of the passover; of a stinted form free and voluntary, not necessary, as prescribed of God. And that which is here cited out of Maimonie is no way repugnant thereunto: For he speaketh not of the passover, or any observations in the celebration thereof; but of prayer, and that private by one alone, and not public in the assembly or congregation. Now the Jews might well use a stinted form in the celebration of the passover, when yet by the law there was no number set nor form prescribed for private prayer. These two may well agree. After long search no copy can be found of any stinted Liturgy in use among the Jews till they ceased to be the church of God: Object. 3. which is a poor and weak proof of the lawfulness of a stinted Liturgy amongst Christians. It followeth not, Answ. that they never had or used a set form because it is not to be found at this day: For many monuments of antiquity are perished. Again, though forms, which now are extant, were not entire as now they be until they ceased to be a church; yet many things contained in them might be in use before. So it is in the counterfeit Liturgies which go under the name of James, Mark, Basil, and Chrysostom: they contain many things which show the whole composure to be late in comparison, whereas divers things in them mentioned were of more ancient use in the church of God. And if this do not please, though there never was any stinted Liturgy or form of prayer to be used in all their synagogues and assemblies, yet that is no reason to question the truth of that which the learned have observed touching the stinted form used in the celebration of the passover, and the probabilities (at least) they bring to show that our Saviour Christ approved the same: which is all that is affirmed in the argument, and maketh more for the lawfulness of a stinted form of Liturgy, than any thing that hath been objected, against it. As for the reformed churches, Object. 4. Copy of a Letter, pag. 21. Shall I in your heat be pressed with the multitude of churches? Greenwood pag. 17. then hear what the Lord saith, Thou shalt not follow a multitude, etc. we are not to consider what they do, but what they ought to do. It is most true: Answ. but we must consider wisely, and not censure unadvisedly. The churches of God are companies of men called out of this world, in part only enlightened, subject to error: they have erred, they may err: their sole testimony cannot be the ground of divine faith and assurance: Nevertheless the constant judgement of the churches of God for many ages in a matter of this nature, in the times of reformation, when clouds and darkness are expelled, when the sun is risen, and great light given to the scriptures by the benefit of languages, translations and commentaries; I say, the judgement of the churches at these times, and in a matter of this nature, is not lightly to be regarded. A man should try and examine his grounds and reasons and mistrust himself rather then so many wise, learned and godly sweetly consenting in a matter of this nature, unless his evidence be very good. He had need be well advised before he charge them to maintain a worship not allowed, an idole-prayer for the spiritual worship of God, a strange form of prayer, which was never approved, whereat a Christian may not safely be present, against which he is bound to witness. Be it that the churches do err herein; yet I hope they be not obstinate, and such as will not give consent to the truth when it is showed and manifested: How cometh it then to pass that none of them hitherto have subscribed to their opinion and practice? Either their arguments are not sufficient to convince, and then their Separation is unjust; or they generally want eyes to see the light (for they will not say they want conscience to acknowledge what they cannot but see) and then in meekness they are to be born withal, if upon well tried grounds a man be assured, that they all, and not he himself, is in the error. The testimony of the church than is not infallible; because it may err, and hath erred, and some members of it at this day do err in the particular differences that be amongst them: but yet the constant testimony of the whole church in the times of light and reformation is of great weight; Acts 15. 22, 28. otherwise the Apostles would never allege the practice and consent of churches, 1. Cor. 11. 16. & 14. 33. to confirm the faithful, and stop the mouths of the contentious. We must look to the primitive churches planted Object. 5. by the apostles, who are patterns to them and us: Copy of a Letter, ibid. But the apostolic churches for many years had no such Liturgy devised or imposed: And therefore it is no ordinance of Christ, because the churches may perfectly and entirely worship God without it with all the parts of holy and spiritual worship. Robinson, Against Bern. pag. 474. We freely confess it to be no ordinance of Christ by special institution, Answ. nor part of his worship: It sufficeth, that it is allowable in the worship, and consonant to the general rules given in scripture, but not of absolute necessity. Whether any stinted forms of prayer were in use in the apostolic churches, is more than can be affirmed certainly or denied. That the apostles prescribed none as necessary, that is easily believed, because no mention of it: That none was in use, our Divines will neither peremptorily affirm nor deny. But if that be granted, it is no prejudice to a stinted Liturgy, nor to the churches apostolic, who are to be our patterns. At the first preaching and publishing of the Gospel certain barbarous nations received the faith of Christ, had neither books nor letters, Iren. lib. 3. Advers. ●aer. cap. 4 Jewel, Against Hard. art. 15. div. 4. For it is more than probable, that many assemblies had not the scriptures read in a known tongue at their first planting: it is more than can be showed by precedent or example, that they were read in any Christian congregation. Some churches converted by the preaching of the Gospel had neither books nor letters. It may be others received the book of the Old Testament from the apostles at their first conversion: but suddenly they could not be translated into every language; and till they were translated they could not be read in the congregation unto edifying. The books of the New Testament could not be delivered until they were written: but they were not written all at once: and when they were all written, being sent to several churches, it must be some time before they could be gathered together and translated. And if nothing be allowable in the church but what was found in the primitive churches planted by the apostles by record of scripture, I fear the reading of the scriptures in a known tongue must be cast out of the congregations. I go not about to equalise stinted Liturgies with set translations of the holy scriptures: Arias Montan. in Isa. 28. 20. but I would entreat such as oppose a stinted Liturgy by these reasons, to consider whether they do not put weapons into the adversaries hands to fight against the scriptures. Quae oratio ut clariùs exponatur, observationem postulat consuetudinis Judaeorum, qui breves artes sive catechismos conscribere consuevere: quibus tota Legis summa in sexcenta & sex praecepta breviter divisa continebatur. Quorum libellorum exempla adhuc exstant, Erat (ut videre etiam atque expetiri licebit) in libellis istis verbum frequens Tsau, quod non ratò apud Mosen invenitur. Hoc voluit Esa. populum illum in nudis & brevibus atque jejunis elementis & rudimentis haerentem, etc. The Prophets and the Apostles are not found to prescribe set words for the minister to teach, or the people to answer being examined, Ainsworth, pag. 238. See Calvin. Opusc. Praefat. Catechism. Again, set forms of catechisms public or private, composed by the minister or devised by others, used with liberty to add or alter as occasion requireth, are no more commanded of God then set forms of prayer, nor no more in use in the apostolic churches: Christ our Saviour, the Prophets or Apostles have no more appointed the one then the other: if all parts of holy and spiritual worship may be performed without a stinted Liturgy, they may be performed also without a stinted or set catechism: and if a set form of prayer must be disallowed, a set form of catechism, public or private, composed by the minister or devised by others, must be condemned also: But the antiquity, excellency and necessity of catechising is known to them who are exercised in the building and governing of the house of God: the use and profit of a set form therein is both manifest by reason, and confirmed by experience, at home and abroad, in public and private, to them who have laboured to lay the foundation of Christian religion, and train up the people committed to their charge in sound wisdom and understanding. And in these things we swerve not from our pattern, because we teach and profess the same doctrine, and worship God with the same worship and substantial means of worship that the primitive churches and Christians did. There is the same reason of reading the Apocrypha, Object. 6. books of Maccabees and those that follow them in the congregation, and of reading a stinted form of Liturgy: See Robinson, pag. 476. and the same reasons that silence the Apocrypha will silence stinted prayers as well and as much. When we prove the lawfulness of a stinted form of prayer by the stinted forms of psalms and blessing mentioned in scripture, Answ. it is thought answer sufficient to say, There is great difference betwixt blessings or psalms and prayer: and yet here it is enough to match things unlike together, and to say of them without all proof, There is the same reason of both. But if it have any sinews, it will silence the singing of psalms, sermons, professions of faith, and conceived prayer no less than stinted, especially the use of notes to help memory, and forms of catechism by whomsoever and howsoever used: For there is the same reason of reading and uttering by heart in the congregation. And if nothing but the canonical scriptures must be read in the congregation, nothing must be uttered by heart or strength of memory but the scriptures alone: But sermons, professions of faith, conceived prayer, are not canonical scripture. The reason is one; and whatsoever can be answered truly in the one, will put the other to flight. If it be said, That it is the prerogative of the scripture to be the rule of faith and manners, and therefore nothing is to be read in the congregation as the ground undoubted and immediate of faith and manners but the scripture alone; this openeth way for stinted prayer as well as for sermons or conceived prayer. The substantial means of worship both public and private are determined of God. It is unlawful to set up an image for worship either public or private. The scripture must be acknowledged the sole rule of faith and manners both in public and private. It is unlawful to devise sacramental signs in private as well as in the congregation. And if it be unlawful to read any other book in the congregation, because the reading of the scripture is the only approved medium cultûs, by the same reason all forms of catechisms, and singing of psalms, and reading or use of stinted prayers in the family are unlawful. And if the one be an image in the congregation the others are so in the family. Copy of a Letter, pag. 18. When the Lord had devised and appointed a perfume (saith the author of the Letter) all men are forbidden to make a composition like that perfume, Exod. 30. 35, 37. So if it could be proved that Christ had made a form for the churches and believers always when they pray, than the offering up of any other prayers, Mr Greenwood perceiving the weakness of this objection, frameth it thus. No Apocrypha must be brought into the public assemblies; for there only God's word & lively voice of his own graces must be heard, Greenwood, pag. 10. But this limitation is groundless, propounded without warrant of ●●ripture, and may be rejected as 〈…〉 devise. For the phrase of speech in 〈◊〉, prayer, professions of faith, 〈◊〉 of psalms is of man as well as in stinted prayers devised by others; and 〈…〉 may not be heard in the congregation, neither may the other be uttered or 〈…〉 most certain it is, that neither the one nor the other is to be received as the undoubted rule of faith or manners. made by others or of our own devising, would seem to be as unlawful as the offering of strange incense, Exod. 30. 9 Where it is employed, that seeing God hath determined no certain form, therefore forms devised by men are not necessary, but lawful. In the same manner they may be answered from their own grounds; That seeing God hath sanctified and set apart the canonical scriptures, given by immediate Divine inspiration, to be the sole and perfect rule of faith and manners, therefore the scripture alone must be read and acknowledged as the sole ground of heavenly instruction: But seeing he hath determined no certain form of prayer or sermons, professions of faith, or thanksgiving, therefore either none at all must be made, or forms devised by men are lawful to be heard in the congregation; yet not as immediate and undoubted grounds of faith, (for that is proper to the scripture) but as instructions and exhortations builded upon, or petitions framed according to the scripture, as present occasion doth require. In sermons who doth not put a difference betwixt the text whereupon the discourse, instructions, exhortations, rebukes & comforts be grounded & deduced, & the exhortations, rebukes & comforts which are propounded in method & phrase of speech devised by men? The first is & aught to be canonical scripture; the other not so. But it would argue great ignorance, if not perverseness, if a man should cavil in this manner against the preaching of the word, That the scriptures alone are to be read in the congregation, therefore the minister of the Gospel must simply read the scripture, but never give the meaning, Council Laodic. can. 59 Concil. Carthag. 3. can. 47. nor make application. In the Primitive church sundry counsels have forbidden the reading of any books as parts of Divine worship but canonical scripture only of the Old and New Testament: Concil. Hippon. can. 38. but no council ever condemned the use of a stinted Liturgy. See Jewel, Def. Apol part. 5. cap. 3. div. 10. Those churches which forbade the reading of any books which be without the canon, Co●cil. Laodicen. can. 15, 16, 59 Concil. Carthag. 3. can. 23. did first receive a stinted form of prayer: and the counsels themselves take order touching the reading of the scripture, and the singing of psalms, and other things which pertain to a stinted Liturgy. Jewel, art. 3. dit. 2. So that those Fathers & churches had not learned, that the same reasons which silence the Apocrypha in the congregation will silence all stinted forms of Liturgy as well and as much. As it were a ridiculous thing for a child, Object. 7. when he would ask of his father bread, etc. to read it to him out of a paper: so it is for the children of God, Robinson, Against Bern. pag. 475. especially for the ministers of the Gospel in their public ministrations, to read unto God their requests for their own and the churches wants out of a service-book, wherein they are stinted to words and syllables. It is a common saying, Answ. Similitudes agree not in all things; and a rule as general, That to argue from a bare similitude is the losest kind of reasoning: which may be applied to cover or countenance any error or abuse whatsoever. Therefore this objection might well have been passed over (as it is omitted by the most that have written of this subject, that I have seen) but that colours and shadows do often take more with some then that which is substantial. If a man would set himself to plead for superstitious abuses and idolatrous practices, errors and unwritten traditions, is it not an easy matter by some similitude to cast a fair gloss upon them? And it is a strange thing, that such as with so much earnestness set themselves against all humane inventions and devises in God's worship, should by their form of reasoning open the floodgates wide for all superstitious, idolatrous, antichristian devises and impieties, as this reason doth. I need not instance: every man that knoweth what is principally alleged in defence of any popish, vain, unprofitable, superstitious or idolatrous practice or custom, or will take pains to look, must needs see this to be so. But to look upon the objection itself; If a child being to ask many particulars of his father for himself and others should write them in a paper for the help of memory or some other reason, and having committed them to memory as they are registered in his paper, should in that form of words digested and written down present his requests before his father without addition or alteration; what moral evil or incivility should be committed in this case? why should this be esteemed a thing ridiculous? And if similitudes do please so well, may we not say with more reason and upon better ground, That as a learned orator being to make an oration in an honourable presence about divers matters of weight and importance, will not only study and digest but pen his speech, and deliver it word for word as it is contrived and penned; so the minister of the Lord of hosts in his public ministration is not only to consider what requests he is to make to God in his own and the people's behalf, but to digest them into fit method, and to pen or write them down, and to utter them in the congregation as he hath contrived them. Let the indifferent judge whether of these two be the most reasonable. Book-prayer is generally laid aside in the families of best Christians: Object. 8. And in all reformed churches generally the use of a book by every able and godly minister is left off; Rovins. ibid. and at home it is accounted and complained of as a burden by the better sort of them that use it. Many things are disused, Answ. and that by the best Christians, which are not unlawful. Where there be many ways to the wood, ordinarily men may make choice of one or two, not disallowing the other. It is lawful for Christians when they pray in their families, daily to read the ten commandments, the profession of faith, etc. which is generally laid aside without sin. Many things also may be decent in the congregation which are not so expedient and requisite in the family. And in one congregation a thing may be lawful and of use which is disused in another without sin, where yet it would not be unprofitable. Chrysost. hom. 3. in 2. ad Thess. Quand● enim qui lectutus est, surgens dicit, Haec DICIT DOMINUS; & diaconus 〈◊〉 omnes indicto silentio compescit. The deacons' in Chrysostom's and Basils' time used to call upon the people with these words, Oremus, Attendamus, Let us pray, Let us give ear. The deacon at the holy mysteries stood up and thus spoke unto the people, Oremus pariter omnes. The manner was, that before every lesson or chapter the minister should say unto the people, Let us attend. If this custom be disused either in the congregation or Christian families at this day, it doth not argue the thing itself to be indecent or unprofitable. Chrys. hom 3. in Epist. ad Ephel. Jewel. Def. art. 3. divis. 16. And if by Book-prayers all stinted forms, whether read or repeated by help of memory, be understood, they are not so generally rejected in the families of the best Christians nor in the ministry of the most able and godly ministers as the objection importeth. Chrys. in Act. hom. 19 Stat minister, & communis minister, & altâ voce clamar. Post illam vocem incipit lector prophetiam Esaiae. Isidor. Hispalens. l. 1. De eccles. offic. c. 10. & l. 2. c ●. St. Egèrton Practic. of Christ. Certain advertisements touching prayer, etc. Synops. turior. Theolog. disp. 3●. thes. 33. Quaeri hîc soler, utrùm conceptis precationum formulis publicè aut privatim uti liceat. Nos, si modò cum debita animi attentione pronuncientur, non tantùm licitas sed & valde utiles esse contendm us, quia novas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concipere cuivis Christiano datum non est, & attentio auditorum in magnis conventibus per usitatas formulas non parùm juvatur, etc. Imò Christus ipse in cruse pendens, deprecationis formâ, a Davide tanquam typo antea observatâ, usus est, Matth. 27. 46. Let us hear the testimony of a godly, learned, and well experienced minister now at rest with the Lord: When as, saith he, the question is made by many of the lawfulness or at least of the expediency of praying by the help of a book, or of using a prescript and set form of prayer, it is to be considered, that there be divers degrees and measures of gifts, both natural (as wit, memory, utterance) as also of grace (as knowledge, faith, zeal) given to divers men; besides that some have been more trained and exercised in this holy duty then others: Now they that are better gifted, either by nature or else by grace and custom, may use the more liberty. Which difference I have observed not only in divers private Christians, but also in some most reverend, faithful and worthy ministers; some using both in their public ministry and in their private families a stinted prayer and set form of words, with little alteration at all, except some extraordinary occasion have happened: and yet both sorts so furnished with piety and learning as I could hardly prefer one before the other. And a little after, For the public congregation, for the most part it is expedient to keep a constant form both of matter and also of words; and yet without servile tying of ourselves to words and syllables. If the judgement of reformed churches abroad, or of the godly, faithful, learned and reverend at home, be of any weight, they are so far from complaining of a stinted form as burdensome, that in many cases they judge it expedient. Rain, in 2. Tim. c. 1. verse. 13. It is good to have a set form of doctrine. God gave this sum to Adam. The seed of the woman, etc. The ten commandments, the prophetical sermons abbridged, Heb. 6. 1. They had the principles of the doctrine of Christ. And when religion was restored, new forms, institutions, catechisms, were appointed in the church. A set form of prayer and administration of the sacraments, not only devised by the minister himself, but agreed upon by the churches, is approved by general consent. Is there any reformed church established which hath not their book of common prayer? The ministers at home to whom the use of common prayer hath been thought most burdensome, Concil. Laodit. can. 59 have from time to time professed their liking and approbation of a stinted Liturgy; Concil. Carthagin 3. can. 23. That they like well enough of that council that forbade vulgar psalms in the service of God, Concil. Mil●vitan. can. 12. and those forms of service which are not antea probata in concilio, ucls cum prudentioribus collata, African. can. 70. lest haply some things against faith, either through ignorance or want of consideration, should be composed; That they never sought a razing of the communion-book, but a filing of it after the pattern of that care which former examples set them, wherein they thought some things retained which might well have been spared: See Regers 7. They have evermore condemned voluntary Separation from the congregations and assemblies, Treatis. 3. treat. chap. 4. or negligent frequenting of those public prayers: They have ordinarily and constantly used the communion-book in their public administrations; and still maintained unity, peace and love with them who in some particulars have been of another judgement. All this is so notoriously known that it is waste labour to produce testimonies herein. As for the reading of a stinted form, it may be it is not constant in all reformed churches, exacted of every minister at all times; but, that it is not used at all, is more than I can credit: and if they exact not the use of the same form continually, the thing itself they greatly approve. If any man desire an instance of their doings, See Zepper. De polit. eccles. lib. 2. cap. 4. Calvin. Opusc. Precum ecclesi●st. formula. Beza in Cantic. Hom. 1. let him compare the prayer which Beza constantly used before and after sermon with the Geneva-book of common prayer. And if they impose not their forms upon all congregations to be used of necessity, but leave it free to use them or some other in substance one and the same; yet this is certain, they disallow their opinion who condemn all stinted forms and Liturgies as vain, superfluous, humane inventions, a strange worship, and breach of the second commandment. CHAP. VIII. The people may lawfully be present at those prayers which are put up unto God in a stinted form of words, and partake in divine ordinances administered in a stinted Liturgy. THe author of the Letter formerly cited telleth us, That against our prayer-book divers men have pleaded after a different manner. Copy of a Letter, pag. 4. First, some arguments, saith he, are proper to the Separatists, quà tales; viz. 1. That it is offered up in a false church. 2. With a false ministry. 3. In the behalf of the subjects of the kingdom of Antichrist. These are properly theirs, being the grounds whereupon they make a total Separation from all the churches in this land, as no churches of Christ. These I approve not: yet note them, that you may see upon how different grounds the same position is maintained by several persons, and that you may be delivered from the prejudice which hindereth many from receiving those truths, because they fear the reproach of Brownisme. Secondly, there are other grounds which are common to all that plead for the purity of Christ's ordinance; and which do not necessarily infer such Separation, but only serve to show the unlawfulness of that practice, and of communicating therein. Thus far the Letter. Wherein, to let pass other things, we may take notice of a twofold Separation from the worship of God amongst us acknowledged: the one total, as from a false church, false ministry, and subjects of the kingdom of Antichrist; the other partial, from the stinted Liturgy, and ordinances of worship dispensed in a stinted form. And this latter only is approved by this author, but not the former, of which we make no question. But whereas he saith, his grounds upon which he buildeth his last Separation are common to all that plead for the purity of Christ's ordinances, therein he is much mistaken. For his grounds are one and the very same with the Brownists, whereby they condemn all stinted Liturgies, acknowledged by no reformed church in the world, nor by particular pastors in any church but themselves. And if they take not themselves to be the only pleaders for the purity of Christ's ordinances, they cannot show that these reasons have been approved, or positions allowed, by any pleaders for reformation in any time or age of the church. The reasons brought to confirm the unlawfulness of communicating in the ordinances of worship amongst us administered in a stinted Liturgy, are of two sorts: Some condemn all stinted forms and Liturgies devised by men: others concern our book of common prayer more particularly, as it is charged with sundry faults and corruptions. The first, as they concern the ministers who make use of a stinted Liturgy, have been examined already: Now I come to examine them both as they concern the people; and therefore lay down this proposition, That in case it should be unlawful in some respects for the minister of the Gospel or governor of the family to read or pronounce without book a prescript form of prayer devised by another, yet no reason can be showed why it should be unwarrantable for the people, child, servant, wife to be present at such prayers in the congregation or family. I speak not of prayer for the matter erroneous and naught, but stinted and read. For if the matter be faulty, the prayer is not good because conceived: and if good and pure, it is not made evil and hurtful to the hearers because it is read. First, Argum. what letteth why the hearers heart may not follow a prescript form of words holy and good, either in confession of sins, request, or thanksgiving? What letteth, I say, that the hearer's hearts may not profitably go with the same, both to humble, quicken and comfort? The people, child, servant are commanded to examine and prepare themselves before they draw nigh into the presence of the Lord: But where are they commanded to look whether the minister or governor do pray by the Spirit immediately, or out of his memory; in a set form of words conceived beforehand, or suggested without premeditation; in the same form of words ordinarily with little or no variation, unless it be upon special occasion, or in different order, method and phrase every day; whether he read his prayer or pronounce it only? And if God have laid no charge upon their conscience to inquire into these and such like particulars before they join in prayer, voluntarily to withdraw ourselves from the ordinances of worship in these respects, what is it but to add unto his word? When things agreeable to the will of God are begged of God every day in the same form of words, as the things begged are the same, it is not either the stinted form of words, or the presenting of requests by reading them upon a book, that can make the prayer unprofitable, much less abomination in respect of him that joineth. If the minister in that case pray coldly or without affection, his sin cannot hinder the blessing of God from the people. If the governor be weak in natural gifts, as memory or utterance; or spiritual, as knowledge, &c, the lawful use of a stinted form in that case is not denied by some as a needful help to supply defect. And if the governor, to help his weakness, make use of a stinted form, whether may the servant, child, or wife, who conceit they need no such furtherance, join with him in prayer or no? If not, I desire to know by what authority they may withdraw themselves: If they may join, than the heart prepared may follow a prescript form of words devised by others. To read our prayers out of a book, Object. 1. Johnson, ubi supra, pag. 35. is to draw nigh unto God with the lips when the heart is removed far from him; because it is not to draw and pour forth our prayers out of the heart by the holy Ghost. A man may both read his prayers out of a book and pour them forth out of his heart, Answ. as hath been formerly proved, and is confessed by them that allow a prescript form in case of need: For they will not say, It is lawful to draw nigh unto God with the lips when the heart must needs be removed from him. But if this be granted for the present (which is most false) I demand whether it be a drawing nigh with the lips only in respect of him alone that readeth the stinted form, or of all present? Not of all present: For how can it be said that their hearts are removed from God who in sincerity and truth of heart desire the obtaining of what is prayed for, agreeable to the will of God? Hypocrisy hath lost its ancient nature, if it be hypocrisy to draw nigh to the throne of grace in the name of Christ with understanding, confidence and uprightness. If it be a lip-labour in respect of him that readeth it only, it can be no sufficient ground of Separation in others. For in conceived prayer the minister or governor may pray with the lips and voice when the heart is absent: and they that join may pray in truth when the prayer is uttered or pronounced in a prescribed form. An hypocrite cannot call upon God in uprightness at any time; and yet they will not say it is unlawful to join in prayer with such a man. Put case a particular man did know his minister to be an hypocrite by more certain evidence then possibly he can know read prayer to be lip-labour; yet he is bound in conscience not to separate from the public prayers or ordinances of grace administered by such a man. For Christ hath commanded us to come unto him, hath promised to be present with them that assemble together in his name, to hear them that in truth call upon his name: and though an hypocrite shall not be heard for himself, he may be heard for others. A minister he is, not for his own goods, but his administration is effectual to the heirs of salvation: Formally, as some speak, he hath not pardon of sin for the comfort of his own soul; but ministerially, instrumentally, he hath it for the benefit of others: that is, he possesseth not the promise of pardon for his own comfort, but he bringeth it for the good of others. A Christian may not absent himself from the public prayers of the congregation and ordinances of grace unless Christ hath given him leave or commandment so to do: but when he may call upon God purely and sincerely, he hath not given a Christian leave to separate or withdraw himself because he conceiteth the minister to be an hypocrite. But of this more hereafter. Let us then imagine (if fancy can be so strong) that the use of a stinted prayer is but lip-labour in the minister or governor; what else can follow, but that the service is lawful, the lip-labour being corrected? which is done, not by Separation, but by conjoining the service and affection of the heart and inward man with the exercise of the outward. Reading is not prayer: Object. 2. Johnson, ubi suprà. For in prayer we pour out desires and supplications from the heart; in reading we let into the heart the things that are read. Robinson, Against Bern. pag. 425, 473. Greenwood, Answ. to Gifford, pag. 2. A blind man may pray, but he cannot read. He that readeth speaketh not to God but to the people. To read is not to pray: but in reading a man may pray agreeable to the ordinance, Answ. with right affection of soul: As to pronounce is not to pray; because a dumb man may pray, who cannot speak: but when a man uttereth his prayer for the edification of others, he himself may and doth speak unto God. But if this be presupposed, that a man cannot both read a prayer and pray himself, what hindereth that others cannot lift up their hearts unto God, and join in requests according to the prescript form of words? Is not the matter fit because it is prescribed? cannot the heart desire or lift up itself because the requests are read? doth the very act of reading pollute the whole action? If all things essentially required in prayer may be observed of them that join in prayer with such as read them, than the simple act of reading is not sufficient cause why Christians should withdraw themselves: But all things essential to prayer may be observed of them that join in prayer with such as read: the matter may be fit, sound and holy; the affections, goods; and so the work, acceptable unto the Lord. The monuments of antiquity show that the Jews used a stinted form of Liturgy and prayer in their synagogues, 2 Argum. and at the celebration of the passover, See Paulus Fagi●● in Chald. Paraphr. Leu. 16. Idemin Chald. Paraphr. before the days of our Saviour Christ: But our Saviour Christ never taught the people to absent themselves from the prayers of the synagogues, Deut. 8. Fr. Jun. Annot. in Act. 13. 15. or from the passover: rather he commanded them to frequent the assemblies, and observe the passover, wherein he himself did give example, Luke 4. 16▪ 31. & 13. 10. ordinarily resorting to the synagogues upon the sabbaths, and observing the passover at the time appointed. Mark. 1. 21, 23. It is not certain that the Jews had or used a stinted form of Liturgy or prayer in their synagogues, Object. 1. or the celebration of the passover. It is not certain by certainty of Divine faith; Answ. See Gerhard, Harm. in Matth. 26. cap. 1. for it is not testified in the holy scripture: but by humane testimony it is so probable, that even such as deny all lawful use of a stinted form do give their assent hereunto, as hath been showed before. The Jews did not prescribe and set apart their prayers for public use, Object. 2. as our Liturgy is: neither were they tied to them as we are, but left to use or not use them as they saw most fit for edification. Bring this answer to the light, Answ. and it yieldeth the cause as fully as can be desired. For if the Jews had or used a stinted Liturgy in their synagogues and celebration of the passover, devised by others, when the faithful did lawfully resort to the synagogues, and observe the passover administered according to that form; then the faithful may and aught to join in prayer or participation of Divine ordinances, though administered in a stinted Liturgy devised by others. It is to no purpose to allege that that form was not set apart for public use, nor they necessarily tied unto it, when the simple use of such a stinted form devised by others is condemned as unlawful in respect of minister and people, the imposer and user. Plain dealing is a jewel. Moreover (to take away the ambiguity of the word) a stinted form may be set apart for public use two ways: Either as sanctified to be the immediate and infallible rule of prayer, a substantial or proper means of worship, holy by institution and necessary in conscience, in respect of Divine commandment: and in this no public Liturgy is or aught to be set apart, because none is prescribed of God, none such can be devised or appointed of men: Or it may be set apart, The word in scripture signifieth I. in a large 〈◊〉 to separate or set apart to some use lawful, but natural or civil, 1. Tim. 4. 5. 1. Cor. 7. 14. Isa. 13. 3. II. To prepare, appoint, proclaim. Exod. 19 10. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Targ. praepara. Jer. 12. 〈…〉 51. 27. 2. Reg. 10. 20. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Joel. 1. 14. Jer. 6. 4. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ John 10. 36. III. To set apart to an holy use: as God is said to sanctify persons, things and times by his institution and appointment: Jer. 1. 5. Gal. 1. 15. Gen. 1. 3. and that, either to sanctify but not to appropriate, or to sanctify and 〈…〉: Exod. 30. 31, 32, 33. & 30. 23, 26, 27. & 29. 44 1. Reg. 8. 10. 〈…〉 IV. Of profane or polluted to make holy by infusion of holiness or increase thereof. 1. Cor. 6. 11. 1. Thess. 5. 23. Joh. 17. 17. V. To profess and confess holily, o● to glorify, Leu. 10. 3. Isa. 8. 13. Isa. 5. 16. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. where no one being determined by God, one is freely chosen and agreed upon for public use, as consonant to the general rules of scripture for order's sake, to testify consent in matters of faith, and for the help of them that may stand in need, not as the immediate and infallible rule of prayer, nor as a proper means of worship, nor as holy above others, nor necessary in point of conscience: and in this sense a Liturgy or stinted form may be set apart; and it cannot well be conceived how it should generally be used unless it be set apart, that is, unless one be chosen amongst many and agreed upon, to testify consent. In a stinted form or Liturgy two things are to be considered: the matter itself; which, if holy and good, is of God, as in conceived prayer: and the external method, order and phrase of speech; which is not determined by God, as, whether it shall be in these and these words, suddenly conceived or more solemnly composed, devised by others or invented by ourselves. And seeing neither of these is determined, it is the devise of man to place opinion of worship, holiness, or necessity in either of them simply considered. Our Saviour never joined with them in their prayers, Object. 3. though he came often to their synagogues and meetings, but always either to preach unto them, or reprove them for their humane inventions, taking the opportunity of their meetings for this very end. A stinted Liturgy is challenged to be an humane devise condemned by the second commandment, Answ. because it is not prescribed in the word: The like exception upon just grounds do I make to this answer, It is an humane devise, a corrupt addition, because it hath no warrant from the scripture. Why did our Saviour go up to the feast of the passover according to the custom, Luke 2. 42, 43. when he was twelve years old, only to preach unto them, and reprove their humane inventions, and not to keep the passover? Did he ordinarily resort to the synagogues, and was he present at the lectures of the law and prophets, and did not join in prayer? Luke 2. 21, 27. He himself telleth us, it behoved him to fulfil all righteousness: and was not this one branch of that righteousness he was to fulfil? It is true, he resorted thither to preach the Gospel, and reprove the corrupt glosses of the scribes and Pharisees: but to preach the Gospel and join in prayer with the people of God in covenant, are things that may well stand together. Our Saviour reproved the humane inventions of the scribes and Pharisees: but did he ever reprove them simply for their stinted Liturgy, or teach the faithful not to join with the rest in their synagogues in any part of their stinted Liturgy? If he came to the synagogues merely to take the opportunity of their meetings, did he celebrate the last passover with his disciples merely for that end likewise? And if any man will be so unadvised and rash (to say no more) it will not avail: For unto their custom of finishing the passover with certain psalms, there is not any thing more probable, then that the holy Evangelist doth evidently allude, saying, that after the cup delivered by our Saviour to his apostles, Matth. 26. ●0. they sung an hymn, ●●od. 15. 1, 21. and went forth to the mount of Olives: Psal. 136. 1, 2. And some add; ●sdr. 3. 11. as the nature of some hymns require, it may be there was a common foot of the song wherewith the disciples answered unto our Saviour Christ first singing. If they did use such without good warrant, Object. 4. We must do nothing in the worship of God without warrant of his word: But read-prayer hath no warrant in his word, Greenwood, Against G●fford, pag. 12. it will be no warrant to us: and if they had warrant from God for any forms they used about the passover, etc. if we have warrant from God we may do the like. And we know we must go by rule and not by unwarranted example in all things about God's worship. Warrant is twofold: Answ. One of precise institution, determination, and commandment: and thus all substantial parts and proper means of worship must be warranted. But this warrant is not necessary to a stinted Liturgy, unless it be determined of God in special. And if that be true which some confidently affirm, that reading cannot be prayer; or, that in reading a man cannot speak unto God; Bellarm. De Bapt. cap. 24. objecteth that the reformed churches add the Lords prayer and the Creed, etc. to baptism. Neque his repugnat (saith he) quòd oratio Dominica sit in scriptures, & symbolum quoad sensum. Name in scriptura non habetur ut reci●etur in baptismo. Our Divines answer, we have for addition of the Creed and the Lords prayer the general warrant out of the word, which willeth decency in the administration of the sacraments; and these things suit with the nature of the sacrament. See Cham. tom. 4. De Bapt. l. 5. cap. 15. or, that read-prayer is an idole-prayer: either it cannot be that by special institution a stinted prayer should be prescribed to be read, or special institution is not sufficient to make it warrantable. This I note here once again, to persuade men more considerately to view over their positions, and show to how little purpose they ofttimes answer, that this or that form is not the invention of man. Another warrant there is according to the general rules of scripture, where nothing is particularly determined: and thus a stinted Liturgy is warranted both to the Jews and Christians; which is sufficient. Also the example of our Saviour Christ resorting ordinarily to the synagogues, and never speaking one word either to his disciples or other faithful to beware of joining with the rest in any part of their stinted Liturgies, is to us warrant abundantly sufficient not to withdraw ourselves from prayer or other ordinances of God because administered in a stinted Liturgy. The spirit of the people should join with the ministers spirit in prayer, 3. Argum. Copy of a Letter, pag. 15. according to the ordinance of Christ, who ordereth no more to their parts in that case then to join with him, and to testify it by saying, 1 Cor. 14. 16. Amen. And if the prayer be sound, fit and holy, what hindereth why the people may not testify their consent by saying, Amen. If the governor's neglect to stir up the graces and gifts of the Spirit in themselves, and so deprive the people of the benefit of their gifts, must not the people make use of such gifts as they use, if not their own, than others? The worship itself is vain, Object. 1. fruitless and unwarrantable. No branch of God's worship consisteth in this, Answ. That our prayers be presented to God in this or that method, order or phrase of speech, in a form of speech devised by others, or invented by ourselves; suddenly conceived, or premeditated long before; varied every time we pray, or one and the same often reiterated as occasion requireth. And if the worship itself be vain and unwarrantable, it must be either because the form of prayer is devised by himself, and uttered in a stinted form; or devised by others and not by himself. If the former; then no prayer is God's ordinance which is not uttered without premeditation settled and digested, or at lest which is not immediately suggested by the Spirit in respect of words and phrase of speech: If the latter; then devised worship is not forbidden in the second commandment, but worship devised by another: For that prayer which should be pure worship if devised by a man's self, is unlawful worship when devised by another: And so devised worship or prayer is not condemned, but worship or prayer devised by another man. And if this be not the devise of man, I know not what is. Can this alter the nature of the worship in the hearer, or him that joineth, that the words in prayer are invented by another, studied by the governor, or more suddenly conceived? In the judgement of some Divines the three first commandments are thus distinguished each from other: That the first commandment containeth all those our duties towards God which are natural; The second, all those duties in Gods special worship which are instituted: and either of these is both inward and outward. The third commandment requireth the well using of both these, See Henr. Jacob, Exposit of the second commandment, 7. rule. and of all other things which come of God. If this distinction be allowed, a stinted form as such doth not at all belong to the second commandment: Henr. Jacob, ibid. For instituted worship, and not the order or manner of performance, is the matter of the second commandment. Stinted prayer is unlawful, Object. 2. because a man in devising it doth not exercise his own gifts. Though he exercise not his gifts in devising it, Answ. in reading or uttering it as a prayer he may set his understanding, judgement, faith, hope, love, humility, fervency and other graces of God's Spirit on work. And if the minister do not, may not the people exercise their gifts in hearing? and so though it be unlawful to him, it is not so to them. Stinted prayer voluntarily taken up upon a man's self is not so much unlawful; Object. 3. Copy of a Letter, pag. 16. but prayer imposed upon men, because in such case they subject themselves to man's ordinance in God's worship. This is a strange description of man's ordinance in the worship of God, Answ. or of worshipping God after the ordinances of men. For thence it will follow, that the same devised worship voluntarily taken up hath some allowance, as the ordinance of God, and ceaseth only to be of God when it is imposed. Whereas the ordinances of men in Gods worship condemned in scripture are not mere matters of order, forms of words and phrases, circumstances of time and place determined by men according to the general rules; but matters of worship devised besides and against the word of God; and are unlawful whether voluntarily taken up and devised of ourselves, or imposed by others. A prescribed set form is not agreeable to the word of God for circumstance; Object. 4. because the prescribing of it is to set apart or sanctify it for such an use without God's command, Superstition is not only laid to their charge who offer to God for worship that which he hath not commanded, but their● also who assume in God's worship the help of any thing as sacred or holy which himself hath not ordained. Aquin. 2. 2. qu. 95. art. 2. Quaecunque observatio quasi necessaria commendatur, continuò cens●tur ad cultum Dei pertinere, Calv. De vera Eccl. resorm. pag. 367. Of the signification of the word Consecrate or dedicate, see Deut. 20. 5. Psal. 30. 1. Neh. 12. 27. Gaspar Sanctius. Alia dedicatio est non solùm inter prophanos sed etiam inter Hebraeos usitata, quae nihil habet sacrum, sed tantùm est auspicatio aut initium operis ad quod destinatur locus aut res, cujus tunc primùm libatur usus: Sic Nero Claudius dedicasse dicitur domum sum cum primùm illam habitate coepit, Sueton. in Nerone. and so to idolise it above other prayers. In what sense a stinted form of prayer is or may be set apart, Answ. hath been showed before: But this description of setting apart or prescribing is a mere devise, barely affirmed without any show of reason. What is here objected against a prescribed form, may be affirmed of a prescribed place, time and order for the celebration of Divine ordinances, which are of the same nature with it, and no more determined by the word of God. And suppose the minister or governor maintain some erroneous conceit touching the prescribed form of prayer, are the people, children or servants hereby authorized to withdraw themselves from such prayers? or the prayers themselves made unacceptable to such as know how to use them aright? One man is of opinion, that a prescribed form is better than another; another, that a prescribed form is unlawful: one, that it is best ordinarily to use a stinted form; another, that he is to pray always according to the present occasion in a different order and phrase of speech: In these cases if the least error do slain the prayers to others that they may not lawfully join together, with whom shall the faithful join at all? Is not this to fill the conscience with scruples and the church with rents? Errors and abuses personal, they rest in the persons so erring, and slain not others. It is harsh to affirm, that such hath been the estate of the church ever since the death of the apostles almost, if not before, that a Christian could not without sin join with any public assembly in prayer or participation of the sacraments, that he must either separate from the prayers of the assembly and depart from the sacraments, He that but considereth what monstrous errors and corruptions sprang up in the churches of the new Testament whiles the apostles lived which planted them, will not think it strange though all almost were o●●rgrown with such bricis and thorn● in a few ages following, Robin on, Against Bern. pag. 3. or derogate from the authority of God, and worship him after the ordinances of men. For if such was the state of the Christian church from that time, what is become of those great and precious promises made to the church in the times of the Messias? Did the church begin to draw and give up her breath both in one day? Many things were amiss in the church, many corruptions did begin to bud in the apostles times, and after their departure did put forth with greater vigour: and the saints of God, I doubt not, offended many ways through ignorance and infirmity, which God in mercy was pleased to pardon unto them: But that the state and condition of the church was such that a Christian could not hold communion in prayer and the sacraments with the churches of God, is contrary to the many promises in scripture made to the churches of the New Testament. It is true, the scripture doth forewarn us of an apostasy from the faith, and the mystery of iniquity began to work in the apostles days, and after their death things declined more and more: But that within an age or two after the apostles departure out of this life things were so corrupted that the godly might not hold communion with the church in prayer and participation of the sacraments, Synops. purier. Theolog. disp. 36. Thes. 33. speaking of the Lords prayer used as a form, saith, Sicuti quoque tota ve●ust a ecclesia id semper extra controversiam habuit. is more than an advised Christian will dare to affirm or think. But if a stinted form of prayer be unlawful both to minister and people, to him that administers according to it and them that join, a Christian might not safely join in any church-assembly or congregation in prayer or participation of the sacraments, within few ages after the death of the apostles, if at all. Unlawful commands in matters of religion especially, Object. 1. Copy of a Letter, pag. 26, 27. cannot be obeyed without sin; Hos. 5. 11. and it is a sin to walk after them many ways. In matters of religion, Answ. if the commands of men be contrary to the commands of God for substance or matter of the thing commanded, we must obey God rather than men: But if the command of man be for substance of matter agreeable to the rules of scripture, pressed only with too great strictness or severity, it is not evermore against God, nor our superiors, nor the present age and posterity, nor ourselves, to yield obedience. If it be an holy form of baptism, voluntarily to baptise into the name of the Father, Son and holy Ghost, it doth not become an unhallowed ordinance, if the church shall take order that the minister shall baptise in this and none other form, in these and none other words. When God calleth a man forth to bear witness to the truth, he must not draw back but give testimony thereunto: But when Christ calleth us to worship him according to his will, we must not absent ourselves for the sin of others, under pretence of bearing witness to that we are not called unto. We must not violate the ordinances of the Lord, to partake in his ordinances: But if the matter of prayer be just, holy and good, a Christian shall violate no ordinance of Christ by his presence, but by his absence. It is not enough to prove our vocal prayers to be good because the words be good and express good petitions; Object. 2. Copy of a Letter, pag. 23. but it is further required, that it proceed from ability which the Spirit of God bestoweth on him who uttereth the words, to fit his request to the present occasion: John 4. 24. 1. Cor. 14. 15, 16. 1. Pet. 4. 7. Is it their meaning, Answ. that he that prayeth acceptably hath ability to fit his words according to the present occasion, or only that he discerneth in some measure the words of prayer to fit the time and occasion of the people with whom he prayeth? If in the first sense; the passages of the scripture cited will not bear them out. If in the latter; it is nothing against the use of stinted prayer. Besides, when we speak of joining with others, is it necessary to the acceptance of prayer, that he which is the mouth of the rest to God should be able by the guidance of the Spirit to utter request fitting the present occasion, and in fitting words? Suppose he be destitute of the Spirit, or of that measure of the Spirit, may not the good and holy requests which he putteth up by the direction and help of others be accepted in behalf of them that pray in the Spirit and pour out their prayers before God in holy affiance? To join with the people of God in prayer and participation of the sacraments is not a matter arbitrary which may be done or left at pleasure, but necessary when God calleth and giveth opportunity. And if God hath promised to hear such prayers, and by his blessing some good may be gotten by them, a Christian must be well advised how he withdraweth himself, least whiles he pleaseth himself too much in some scrupulous conceits he prejudice his soul. Prayer is God's ordinance, whereunto all Christians are bound to apply themselves: a stinted Liturgy is allowed of God, provided it be sound, holy and pure both for words and matter: And if any sin be committed in the reading or use thereof, a Christian may perform whatsoever office the Lord requireth at his hand, as a private or public person, without Separation. The reading of service and the tedious length thereof doth even tyre attention to more quickening ordinances. Object. 3. A stinted Liturgy is so to be moderated that Answ. 〈◊〉 ordinance of God may have its fit sea●●●, and the length give place to edification. For what ordinances God hath conjoined, 〈◊〉 & ●. 20. they must not be rend asunder; nor one so advanced, as others be neglected. Without controversy their profaneness is to be condemned, who out of a loathing of the holy things of God distaste the length of a Liturgy, and cry out of tiredness, when indeed all holy ordinances are distasteful. Let us therefore consider a little what time the churches of God have taken and allowed for their public service, and what exercises have been there performed, that we may truly judge, whether the length of a Liturgy is justly to be taxed, or the blame of tiredness to be laid upon our security and carelessness. Upon extraordinary occasion on the day of a solemn fast the Levites read in the book of the law one fourth part of the day, Neh. 9 3. See Jun. Annot. and another fourth part of the day they confessed and worshipped. Their ordinary assemblies for public worship continued for the space of three hours, Acts. 3. 1. sc. from the third hour until midday, and from the ninth hour until the evening. Neh. 8. 3. Joseph. lib. De vita sua, Hora sexta, quae sabhaus nostros ad prandium vocare solet, supervenit It was not ordinary to begin their assembly in the morning, but not to break up until midday was ordinary. Herein, with prayer and exhortation, they had their lectures or sections of the law and prophets so large, Luke 4. 18. that to read them distinctly (as without question they were) would take up a good space of time. Acts 13. 15. & 15. 21. And if that very service of God in the Jewish synagogues, Buxdorf. Ab●reviat. Rab●in. which our Saviour did approve with the presence of his own person and preaching, had so large portions of the law and the prophets together with many prayers used day by day, we must not allege tiredness, when it is but sloth. August. De doctr. Christ. l. 4 cap. 15. Priusquam exserat proserentem linguam ad Deum, levet animam sitientem, etc. Chrysost. Hom. 3. De incomprehens. Dei natura. Sermoni oratio debet anteire: sic Apostoli dicunt, NOR IN ORATIONE ET SERMONIS DOCTRINA PERSEVERABIMUS. etc. Quintil. Instit. lib. 4. Proem. In the primitive church it may be no certain time is noted how long the assemblies continued: we must guess at the length by that which was done in their solemn assemblies. When they met together for the worship and service of God, the Fathers prayed before and after the sermon, wishing to their hearers eternal blessings, and entreating of God the pardon of sins, etc. The scriptures of the prophets and apostles were read, quamdiu hora patitur: and after the reading of such portions of scripture followed the Sermon or word of exhortation, which failed not on the Lord's day. Their Sermons (or as they are called Tractates, Disputations, Doctrines, Homilies, Conferences) were confined ordinarily to a certain space or time, that they might not alienate or weaken the minds of their hearers. Hence are those frequent excuses of longer speech, and daily complaints of the straits of time, Justin. Apol. 2. ad Antonium. Rossensis art. 33. Fuerant ante haec tempora sanctissimi Patres, qui singulis Dominicis homilias ad populum declamitarant Concil. Moguntiac. can. 25. Tert Apol. ca 3 Chrysost in Gen. Hom. 27. Sermonem hesternum, quia prolixius se extenderit etc. & Hom 39 Nè multitudine dictorum etc. Origen. in Gen. Hom. 2. quae nunc adducere in medium vel pro brevitate temporis vel pro auditorum labore non possumus. Et Hom. 21. in Num. Priori quiden lectione tempore exclusi sumus. Cyrill Hierosolym. Catech. 13. August. Hom. 23. lib. 50. Hom. & Serm. De tempore, ser. 237. Chrysost. in Gen. Hom. 57 Cyrill. in Catech. 13. Et tempus horae perbreve. Et Catech. 14. Propter horae brevi●●tem his crimes contenti. Chrysolog Ser. 112. Horae unius vix momentum obscura 〈◊〉. August. Serm. 11. De verb. Do●. in Matth. & Serm. De tempore, 143. quantam ho●a sermonis per 〈◊〉. that they could not finish what was begun, or entreat thereof so fully as was expedient. It may probably be thought, the usual time they took for the Sermon was the space of an hour or thereabouts. Clem. Constit. Apost. lib. 2. cap. 54. Post lectionem & cantum psalmorum, ac post doctrinam de scriptures. Et lib. 8. cap. 5. Post lectionem Legis & Prophetarum, & Actorum atque Evangeliorum, salutat ecclesiam ordinatus dicens, Gratia Domini Jesu Christi, & charitas Dei Patris, etc. Et post salutationem alloquantur populum sermone hortatorio. Justin. Martyr, Apol. 2. Deinde, ubi is qui legit destitit, is qui praeest admonet & hortatur ut ea quae lecta sunt bona imitemur. Tert. Apologet. cap. 39 Fidem sanctis vocibus pascimus, spem erigimus, fiduciam figimus, disciplinam praeceptorum nihilominus inculcationibus densamus. Orgenes Hom. 15. in Jos. Apostolos ordinasse testatur, ut libri Veteris Testamenti in ecclesiis legerentur. See Socrat. l. 5. cap. 21. Amb. lib. De offic. 1. cap. 8. Pulchrè dum legimus hodie Evangelium, Spiritus sanctus obtulit nobis lectionem, etc. Audivistis lectionem Evangelii. See Ambr. epist. 75. & 33. & lib. De cleem. & j●jun. cap. 20. Aug. Serm. 237. De Tempore. Lectionum omnis auditor quod recentiùs lectum est magìs meminit, etc. ut indè aliquid à tractatore dicatur exspectat, etc. Et Serm. 10. De verb. Apostol. Has tres lectiones quautum pro tempore postumus pertractemus, dicentes pauca de singulis. Chrysost. Serm. Carnis concupiscentias nè sectemur, Dic mihi, quis hodierno die vel Propheta vel Apostolus praelectus est; aut quibus de rebus verba 〈◊〉. And sometimes some special or peculiar lecture was read, which might fit and agree to the matter of the sermon: August. Serm. 121. De diversis. In memoria retinentes pollicitationem nostram, congruas etiam ex Evangelio & Apostolico fecimus recitati lecti●ones. Et Serm. 23. De verb. Dom. secundum Matth. Hesterno die, qui 〈◊〉 promissionem nostram tenetis, etc. veruntamen secundùm ea quae continet ipsa lectio quam charitate vestri etiam volui recitare, etc. Et Tract. 12. in Johan. Quam lectionem vobis iterum legi fecimus, ut quae tunc non dicta sunt in Christi nomine, adjuvantibus orationibus vestus, impl●amus. Chrysolog. Serm 66. Du●s hodio à duobus Evangelistis editas ità recitati fecimus lectiones, ut sermons nostro vester intellectus occur●eret. Aug. Tract. 15. in Johan. Et Serm. 121. August. Tract. in epist Johan. praefat. Memuut sanctitas vestra, Evangelium secundùm Johannem ex ordine lectionum nos solere tractare: Sed quia nunc interposita est solennitas sanctorum dierum quibus certas ex Evangelio lectiones oportet recitari, etc. ordo ille quem susceperamus, necessitate paolulùm est interm●ssus, non omissus. Chrysost. in Contion. 4. in Lizar. Chrysolog. Serm 122. Chrysost. Hom. in Gen. ●3. Before the sermon they read some portion of the Old and New Testament, as did the church of the Jews in their Synagogues out of the Law and the Prophets: And the lessons which they read did usually yield texts for the Preachers: so that the reading itself of the Law, the Psalms, the Epistles & Gospels, reverently used, did not prejudice preaching, but further it rather. The manner was at the first to read and interpret whole books before them in order, unless it were on the feasts of the Nativity, Easter, Pentecost, etc. when special texts were wont to be chosen for the solemnity of those times: But those feasts being passed they returned to their accustomed task. And beside the ordinary exposition of whole books in order, it is observed by some, that they read the whole Bible from the beginning to the end within the space of one year, specially in great congregations, which were held every day, which custom continued until the year of Christ DCCCVI, or thereabouts. In those frequent congregations which assembled every day the word was preached every day. Bucer. ad Ephes. Basil. ad Caes. Patric. ep. 289. Cypr. epist. 56. Zepper. De pol. eccls lib. 2. cap. 8. August. Serm. 82. De Temp. Propter pauperes qui ad opera sua festinan●, melius est hoc ut vobis in die crastina reservemus. August. Tract. 46. in Johan. Eadem lectio recitabitur. Chrysost. Hom. 5. ad popul. Antioch. Vestram herì charitatem consolata fuit. Etsi enim heri & nudiustertius de hac vobis locutus sum materia, etc. Et Hom. 6. Facite igitur quod & 〈◊〉 admonui, & hodie dicam. Et Hom. 7, & 12. Et herì dixi, BENEDICTUS DEUS; & hodie hoc ipsum rursus dicam. August. Tract. 8. in Johan. Sunt sortè 〈◊〉 multi qui propter solennitatem diei non propter audiendum sermonem venerunt: C●●stino qui venerint, venient audituri, etc. Chrysost. advers. Judaeos; Quamadmodum enim homines vino & potionibus dediti singulo quoque die simul ac surrexerunt obambulant, etc. sic & vos quotidie, simul ac surrexeritis, curiosè perquiritis, ubinam futura sit exhortatio, ubi salubris admonitio, ubi doctrina, ubi sermo, etc. Et Hom. 13. in Gen. Quotidie tamen inopem & tenuem hanc mensam vobis proponere 〈◊〉. Et. Hom. 37. Hanc ob rem quotidie spiritualem hanc apponimus mensam, ut admonitione continuâ & multà Divinatum Scripturatum exercitatione, etc. See Hom. 41, & 54. But where the Gospel was preached more frequent, there were some days in the week more specially appointed when the people were to hear: See Chrysost. ad cap. 3. Joh. Hom. 24. Non enim singulis diebus, sed duobus tantùm, & brev● eorum parte, ut vos labore levemus, hortamur ut orationi nostrae aures adhibeatis. Et Socrat. l. 5. cap. 21. Clemens Constit. Apostol. lib. 2. cap. 59 Die Domini ● qui dies est resurrectionis, studiosiùs templum Domini adite, ut Deum laudibus celebretis, etc. In quo etiam adhibeatur lectio prophetarum, evangeli praedicatio, etc. Chrysostom. Hom. 5. in Matth. Legem hanc nobis statuamus immobilem, nec nobis tant ùm sed conjugibus etiam liberísque nostris, ut unum hunc totius hebdomadis diem, quo ad audiendum concurritur, totum in eorum quae dicuntur meditatione po●●mus. And a little after, Nimia enim omnino indevotio, & prorsus extrema est, ut qumque & sex dies quidem in rebus carnalibus consumentes, unum spiritualibus diem, unò exiguam diei partem, nolitis impendere. August. Confess. lib. 6. cap. 3. speaking of Ambrose, saith, & eum quidem in populo verbum veritatis rectè tractantem omni die Dominico audiebam. Et Serm. 28. De verbis Apost. Nunc cum die Dominico, debito reddendi sermonis recitaretur eadem lectio, Divinitus mihi inspiratum esse credidi, ut indè tractarem. Synod. in Trull. can. 10. Oportet eos qui praesunt ecclesiis, in omnibus quidem diebus, sed praecipuè Dominicis, omnem clerum & populum docere. Upon which words Zonaras writeth thus, Apostolici decreti autoritatem secuti Patres hoc edito canone, cum aliis quoque tum Dominicis diebus, Episcopi oratione populum ad pia religionis studia informari ac institui jubent. cum enim per eos dies vacationem à laboribus nacti homines in ecclesiam conveniant, ib●que tempora Divinarum scripturarum auditione traducant, erit à populo longè fruct●ofior industria, quam in eo erudiendo ac instituendo iis praecipuè diebus Episcopus adhibuerit. And Balsamon; Episcopi ecclesiarum Doctores constituuntur, & propterea dicit canon, eye omnino necesse esse, eum cui praesunt populum semper docere, & multò magìs in diebus Dominicis, in quibus omnes ferè solent in ecclesiis interest, ut quià suis artificiis operibúsque cessent. Cocil. L emovicens. act. 2. Omnes sacerdotes quibus parochia commissa est omnibus Dominicis & festis diebus admonere praedicando populum debeat, secundùm illud, ARGUE, OBSECRA, INCREPA: quia sacerdos, si sine praedicationis sonit● incedit, interminatione Divinâ mortis reus est. Episcopus autem quos doctos viderit & ad hoc officium idoneos, non tantùm j●ssu sed etiam 〈◊〉 ad tam sublime opus incitare debet. See Concil. Arclatense can. 10. & Vasense 2. can. 4. & others cited before. Tert. De anima, cap. 9 reckoneth up these things inter Dominica sole●nia, sc. Scripturae leguntur, aut psalmi canuntur, aut allocutiones proscruntur, aut petitiones delegantur. And in the congregations which assembled every Lord's day, after the reading of the lessons, psalms and evangelists, the word was preached constantly before they were dismissed. The time specially appointed or taken for the sermon was the morning, 〈◊〉 serm. 43. Dom. in E●●ng. 〈◊〉 vobis, matut●●â coep●mus, hora p●andii non urget. after the reading of the prophets and psalms and evangelists. In the afternoon as assemblies so sermons were frequent; August. in psal. 88 Re●icim●●, & infecti a c●bis redit●. Ad reliqua 〈…〉 in matutino locuti sumus animum intendite. Chrysostom. Hom. 10. in Gen. Nu●quid tempus obfuit, dic quaeso, sobrius auditor etiam pransus spirituali comentu dignus est. Chrysostom. Hom. De Lazaro, Novi fore multos, qui damnent ea quae nunc dicuntur, veluti qui novam quandam & miram consuetudinem inveh●● contion ●ndi: at ego magis damnabo pravam consuetudinem, quae nunc obtinuit. Etenim, quòd post ci●um ac mensam non ad somnum oporteat ire, nec ad cubile, sed oporteat cibo pr●ces ac Divinarum scripturarum lectionem succedere, manifestiùs declaravit ipse Christus, etc. Idem, Hom. 10. ad populum Antioch. Arbitror enim multos jam pransos hodie adesse, & pulchram hanc nobis implere concionem. Et Hom. 28. Quando, quaeso, vos dilecti meliùs fecistis, etc. an nunc, cum post mensam ad Divinas leges audiendas convenistis? Beatus Gauden. Tract. 4. Bis in vigiliis allocuti su● us charitatem vestram. Chrysost. Hom. in dictum Apost. OPORTET HAERESES ESSE; Quod hodie diximus admodum simile & cognatum est ei quod hodie adhuc dicere decrevimus. Ut enim quae dicta sunt hodie, ad reprimendam vitae desidiam, etc. ita quae nunc dicenda, etc. and two or more sermons were made in one and the same congregation, sometimes by one, sometimes by divers ministers. After the sermon ended, followed the prayers of the congregation, as the testimonies before alleged plentifully confirm. Clemen. Constit. lib. 2. cap. 57 After the exhortation of the Presbyter and the Bishop, all pray unto God. Justin. Apol. 2. ad Anton. Then we rise all and pray together, sc. after the exhortation ended. Origen. Hom. 3. in Isa. Idcirco surgentes oremus Deum, & Hom. 36. in Luc. Surgamus, precemúrque Deum. Chrysost. Hom. 50. ad cap. 14. Matth. But now it is time to conclude our speech with prayer; orate igitur universi nobiscum. In all which we see the wisdom of the church so moderated the length of the Liturgy that each ordinance of God had its proper season; that reading and prayer did not thrust out preaching, The common people of Armenian Christians in the forenoon stay about four hours in the church● and in the afternoon, from two of the clock until six, Job. Ave diowite. Relat. of the religion and customs of the Armenian church. nor preaching eat up prayer; that the weak were not tired and burdened, nor the sluggish fostered in their security. And if a Liturgy be only burdensome for length, it is not altogether to be cast off: For the thing itself is thereby justified as good and allowable, that which burdeneth being taken away. And it is much better to wrestle against bodily tiredness with spiritual fervour, then deprive themselves of the comfort and profit which is to be had in the ordinances of God. The worship of God by that stinted form whereof our question is, Object. 4. is the devise of Antichrist, Copy of a Letter pag. 22, 23. it being never prescribed or used in the primitive churches planted by the apostles and recorded in scripture: A treatise of the minist. of Engl. p. 12. The book of common prayer taken out of the Pope's Portuis, etc. H. Ainsworth, Considerations exam. pag. 4. But as the mystery wrought to a greater height in declining times of the church it was received by little and little, till at last it came to be completely framed, strictly enjoined, and every where used in the papacy, as serving to maintain superstition and a dumb idole-reading ministry, Another cause why we refuse communion 〈…〉, for that you 〈◊〉 God, not as himself commandeth, & co. Cant. Necessit●e of 〈…〉 78, 79 and to nourish people in ignorance of the nature and right use of prayer. The Masse-book is in Latin, this Liturgie-book is in English; the Masse-book hath all the prayers this Liturgy hath, and some more: other differences I know not between them. Therefore king Edward the sixth in his letter to the Devonshire-men, to convince them that their Liturgy was our service, telleth them that it was no other but the old and the selfsame words in English which were in Latin, save a few things taken out, which were so fond that it was a shame to hear them in English. And king James in a speech of his in Scotland said, that their English Liturgy was an ill-said Mass. Cambde●, in anno 1560. Pope Pius the fourth sending Vincentio Parpatia Abbot of S. Saviour to Qu. Elisabeth, Greenwood, Against Gifford, pag. 18 offered to confirm the English Liturgy by his authority, if she would yield to him in some other things. Indeed this Liturgy pleased them so well, that for the first eleven years of Qu. Elizabeth Papists came to the English churches and service, as the Lord Cook showeth. And when the Pope's intelligencers had seen service solemnly sung and said in Canterbury and London with all their pomp and procession, they wondered that their master would be so unadvised, Id. pag. 80. as to interdict a Prince or State whose service and ceremonies so symbolised with his own. The whole form then of the church-service (a few gross things taken out) is borrowed from the Papists, culled and picked out of that popish dunghill, the Portuis and vile Masse-book. But that form of prayer by which God is worshipped after the manner that idolaters worship their Gods, swerveth from a rule of prayer prescribed in scripture, Copy of a Letter, pag. 23. Deut. 12. 3, 4. & 30. 31, 32. And this is made the first of the exceptions against the common-prayer-book, which were briefly added to in the Abbridgement, That it appointed a Liturgy which in the whole matter and form thereof is too like unto the Masse-book. The main challenge in this objection (which I have set down more at large, Answ. because it is much insisted upon) against our communion-book is, That it was taken out of the masse-book. But in the manner of propounding there be divers great mistakes, to say no more. It is a great fault, that they put no difference betwixt the substance of worship and the external form or order of celebration. The substance of worship in that stinted form of prayer, is, That we call upon God in the mediation of Jesus Christ, according to his will. Is this the devise of Antichrist because the form of words was taken out of the masse-book? Suppose a minister of the Gospel should borrow some expressions or phrases of speech from heathen authors, is his sermon forthwith the invention or devise of an heathen? It is as far wide that they say. Can. ubi supr●. Not only the form of it taken from the church of Antichrist, but surely the matter also. For the matter of our Liturgy is the reading of the scriptures in a known tongue, the call upon God in the mediation of Jesus Christ, and not upon angels or saints departed; for the living, and not for the dead: the right administration of the sacraments for substance, and singing of psalms: are these the devises of Antichrist? Is the administration of the Lords supper in both kinds in remembrance of Christ's death and passion, who by one oblation of himself once offered hath made a full perfect and sufficient oblation and satisfaction for the sins of the whole world; 〈…〉 is this taken from the church of Antichrist? These imputations are not so gross, as their reasons weak upon which they are built. If our stinted Liturgy be the devise of Antichrist because it is not prescribed by the apostles or recorded in scripture, than every stinted Liturgy must fall under the same censure; Greenw. Against Gifford, pag. 28. Read prayers were devised by Antichrist. An apology or defence of such true christians, etc. for none other is prescribed in scripture, or recorded by the apostles: And so either every stinted Liturgy is part of that mystery of iniquity which began to work in the apostles days, or our Liturgy is not Antichristian because it was not prescribed or used in the primitive churches planted by the apostles. If it was received by little and little till at last it came to be completely framed, a posit. pag. 67. than the first beginning of it was no more from Antichrist then was the beginning of other Liturgies. The worshipping of God by read prayer is part of the worship of Antichrist, used and ca● joined in the Papacy, etc. Antichrist sitteth in the Temple of God; and antichristianism is a filthy and loathsome leprosy which by degrees did infect the pure worship of God: If therefore our Liturgy was soured in aftertimes with that old leaven, it might be pure and free in its first original. Is it for matter taken from the church of Antichrist because it was culled and picked out of the popish dunghill, Cann. ibid. the popish and vile masse-book full of all abominations? A Treat. of Minist. of Engl. pag. 3● Who knoweth not that many precious truths may be culled and picked out of the masse-book? H. Ainsworth Considerate. examined, p. ●. Good gold may have some dross; and amongst an heap of dross it is possible to find some good gold. A true man's goods may be found in a thiefs den or cave; and the goods of the church in the possession of Antichrist. Antichrist hath either by violence broken in upon, or by secret insinuation, before his cunning was spied, gotten the rich treasures of the church into his hand, which the right heirs may lawfully require and take back again, not as borrowed from him, but as due to them. I scarce know how a man should more honour Antichrist or wrong the true church of God, then to grant that all the good things that Antichrist doth usurp do of right belong unto him and are borrowed from him: For they are the rich legacies which Christ hath bequeathed unto his church, to whom properly they pertain. The matter then of our stinted form may be from God, and proper to the church, though picked and culled out of the Masse-book. If therefore our stinted Liturgy be Antichristian, it is so either in respect of the matter or of the form. Not of the matter: for that which properly belonged to Antichrist, the soul and gross errors, are purged out. Not of the form: for order and phrase of speech is not properly Antichristian; of which more hereafter. The Papists cannot sincerely approve our public service but they must condemn and detest their own; their prayers in an unknown tongue, their praying to saints departed, much more to feigned saints, their receiving in one kind, their unbloudy sacrifice, their real presence, their satisfaction for venial sins, and temporal punishment of mortal sins, their blotting out of the second commandment, or at least confounding it with the first, with others the like. And if for the first eleven years of Qu. Elisabeth the Papists came to our churches and service, what can we think but that the hand of the Lord was with us at that time for good, when without division we sought him, and he was pleased so to honour us, that our adversaries should at least feignedly submit themselves. Miss●m audire dicitur qui liturgiam auscultat. Missis tenere est e●clesiasticos conventus agere. Hence miss●rum solennia celebrare, Grat. De Consecrat. dist. 1. can. 12. & 50. auditis missarum solennibus, etc. & 54. ex Concil. Tol 4 can. 12. Ambros. epist. 35. l. 5. Concil. Mil●vit. can. 12. See Gentillet. Exam. Concil. Trident. lib. 4. sess. 22. The Lord grant all estates and conditions wisely to consider the true cause why they are fallen from our assemblies since that time and hardened in their perverseness every day more and more. But to come to the thing itself objected, to wit, That our book of common prayer is wholly taken out of the Masse-book, we are here to note that the Mass in former times did signify the worship of God, which consisted in public prayers, thanksgivings, confession of faith; singing of psalms, reading and interpretation of the holy scriptures, and receiving the sacrament of the Lords supper: and so the ancient Mass and Liturgy were the same. But now the Roman Mass is put for the unbloudy sacrifice of the body of Christ which the priest doth offer up for the quick and dead: And in this sense the word is to be taken when they say our service-book is taken out of the Masse-book. Bellarm. De Missa, lib. 1. c. 1 Tertullian, Cyprian, Origen, Lactantiu●, Hierome, Augustine never used the word MASS, Jewel, Against Hard. art. 1. div. 5. M● Gifford saith there were Liturgies in the church before Antichrist was lifted up into his throne (which I will not deny.) I would have all men understand, that I do not go about to prove the church no church that hath a Liturgy, Greenwood, ubi ●●prà, p. 28. But it should rather be said, that the Mass was in time added to our communion-book, and by the purging out of the Mass it is restored to its former purity. Popery is as a scab or leprosy that cleaveth to the church; and the Mass an abomination annexed to the Liturgy. Before ever the Mass was heard of in the world, or began to be hatched, there were stinted Liturgies in the church for substance much-what the same with ours; and these at first more pure, after stained with more corruption, as the times grew worse and worse. The Eastern churches (as it should seem) had their stinted Liturgies first, and the Western borrowed many things from them: but as the times declined they brought in more and more dross into the church until the canon of the Mass was completely framed. See ●ivet, Crit. sacr. specim. l. 1. cap. 3. & l. 4. The ancient Liturgies attributed to James, Basil, Chrysostom, etc. are counterfeit, as our Divines have largely proved, and the Papists cannot deny: But divers things contained in those Liturgies were in use in the primitive church without question. Col. censure. pag. 10. Jewel Against Hard. art. 1. div. 5. In the primitive times they had their appointed lessons out of the Law, and the Prophets, and the Psalms, and the Evangelists; their stinted prayers and forms of celebration with some variety, Gratian. Decret. dist. 15. cap. 3. Bell. De Missa, l. ●. cap. 17, & 20. Polydor. Virg. De inventor. ver. l 5. cap. 10. See Gentillet. Exam. Concil. Tr●d. l. 4 sess. 22. but in substance all one in a manner. This is evident, if we compare the genuine writings of the Fathers with those counterfeit Liturgies before mentioned; whereof some particular instances are given in the chapter following. The stinted forms at first were more brief, afterwards they were enlarged, and (as often it falleth out) by enlargement corrupted and defiled. Corruption by this means as a disease cleaving to the Liturgy, Trasat. ad 〈◊〉 3. in B●er●i●r. Rom. Ex 〈◊〉 potissi●●m scriptura & prob●t●s 〈◊〉 con●ectum. 〈…〉. l. 1. ●ap. 1. §. 4. it is necessary it should be corrected, and thereby recovered to its first integrity or soundness. Thus Cardinal Quignonius by the commandment of Clement the seventh so changed the Roman breviary that for a great part it was more like the English book of prayers than the Roman breviary. And the English Liturgy gathered according to the module of the Ancients, the purest of them, is not a collection out of the Masse-book, but a refining of that Liturgy which heretofore had been stained with the Mass. And if those things were unjustly added to the Liturgy, they might be and were justly cast out. If it was wholly taken out of the Masse-book, I should desire further to know how the Masse-book came to have those things in which are found in the book of Common prayers, sound and holy for matter, and directly contrary to Antichristianisme. If these things were in the book before, than all things therein were not of Antichrist, but he had usurped them; and it is lawful for the true man to lay claim to his goods wherever he find them. If they were not in the Masse-book, than all things are not taken out of it, but somethings restored out of purer Antiquity, which the man of sin had wickedly expunged. See Act. & Mon. vol. 3. pag. 1631. Of Dr Tailor's testimony concerning our service-book. Mr Decrings testimony is well known. The ministers of Lincoln never judged the use of the Book unlawful, never thought it lawful to separate from the prayers of the congregation, never refused to use the book, though in some things they desired to be excused. The churches of God have been evermore taught to prize and esteem these main and fundamental truths and ordinances of worship at an higher rate than that some petty dislike of this or that in the external form, when the matter is sound and good, should cause Separation. The conclusion in brief is, That our Service-book is not a translation of the Mass, but a restitution of the ancient Liturgy, wherein sundry prayers are inserted, used by the Fathers, agreeable to the scriptures. Causeless separation from the external communion with any true church of Christ, is the sin of schism. But to separate from the prayers of the congregation simply because a stinted form is used, is causeless separation from the external communion of the church. Weigh all the reasons brought to prove it lawful, and they will be found too light. If we look to our guide and captain, Christ doth not go before us therein. Dare any man affirm that they be not met together in the name of Christ, or that he is not present in the midst of them that join together in a stinted Liturgy? Is there any duty public or private which God requireth of people holding communion together in ordinances of worship which may not be performed of each to other when a stinted form of prayer is used without Separation? But by that unwarrantable course of voluntary separation they make an unlawful rent in the church, deprive themselves of the comfort of God's ordinances, weaken the faith of many, cause divisions among brethren, and advantage the adversaries of true religion. CHAP. IX. It is lawful for a Christian to be present at that service which is read out of a book in some things faulty both for form and matter. ONe reason alleged to prove the lawfulness and necessity of Separation from our public service in particular is this, That the prayer-book in question is corrupt in many things: Copy of a Letter, pag. 24. which is thus amplified; The matter of some petitions is such as we cannot say Amen to it in faith; as in the collect on the XII. sunday after Trinity it is prayed that God would forgive us those things whereof our consciences are afraid, and give unto us that our prayers dare not presume to ask, etc. To omit divers others, the very ●itting of Collects to certain days, for holy fasts and feasts not sanctified by God, savour of superstition; as special prayers for Lent, serving to countenance the keeping of it as a religious fast, etc. the manner of praying, vain repetitions, as the often repeating of the Lords prayer, and GLORY TO THE FATHER, and LORD HAVE MERCY UPON US, etc. disorderly responsories, apology or defence of such true Chri●● 〈◊〉. pag. 68 〈…〉. the clerk taking part of the prayer out of the ministers mouth, etc. Moreover, the book perverteth the right use of the scriptures, dismembreth and misapplieth them for making of gospels, epistles, lessons, and collects appointed for feasts of men's devising, and derived from the Papists; and it retaineth a corrupt translation of the psalms, and bringeth into the church Apocrypha writings and the errors contained in them. To them that look at all humane Liturgies as images forbidden by the second commandment, this objection is of small force; because the thing itself, and not the corruption cleaving to the Liturgy, is disallowed. But lest this accusation should breed scruple in the minds of some not altogether disaffected to stinted forms of prayer or Liturgies, I will examine not the quality of the exceptions whether justly or unjustly taken, but the weight of the reason, if the particulars should be granted. For this objection itself doth free the Liturgy from gross errors, either fundamental or such as border thereupon, respecting faith or practice, in the prayers themselves or that which concerneth the administration of the sacraments. For the corruptions objected, are Misapplication of some text si of scripture, Frequent repetitions of the same things, Disordered responsories, and Breaking petitions asunder, etc. and these not dispersed throughout the whole book, but in some passages only; which concern not the main grounds and chief heads of Christian religion, but are such faults or slips as may peaceably be tolerated amongst brethren. Therefore not to insist upon any particulars mentioned, I lay down this proposition, That a Christian may lawfully and with good conscience be present at such service and prayers which are read out of a book, though somethings therein are or may be supposed to be faulty for form or matter, in things not fundamental nor bordering thereupon, not pernicious or noxious, but such as may be tolerated amongst brethren; & these not dispersed through the whole body of the book, but in some passages only. It is one thing to allow corruption, another to be present at the service of God where something is done corruptly. For the Lord chargeth us to keep ourselves free from all pollution; but alloweth not to separate from abuses, unless he be pleased to go before, and as he goeth before us. It is one thing to approve of abuses in a Liturgy, another to tolerate what we cannot reform. For a Liturgy should be framed so, not that things may be construed well, but that they cannot be construed amiss. But many things may be suffered which are not so well ordained, when it is not in our power to redress them. The Lord needeth not man's lie, neither doth he allow us to do evil that good may come thereof: and therefore I must not subscribe to an error against conscience, though never so innocent, nor profess approbation of that which in conscience I cannot allow, though never so small, to the intent I might enjoy external communion with the church of God in the ordinances of worship. But I must tolerate many things for the maintenance of peace and unity, and the preservation of God's worship: For if there be not mutual toleration and forbearance, but each man will rigidly stand upon his own opinion and press others to be of his mind and follow his practice in all things and every tittle, of necessity all things must fall into confusion, and the church be rend almost into as many pieces as there be men. The proposition is proved, Argum. 1. first, Because they that allege the foresaid faults or corruptions against communicating with us in our public Liturgy or stinted prayers, do themselves put small strength or none at all in this reason. For suppose a chapter be somewhat unfitly divided, and break off in the midst of the matter, or now and then separate verses which should go together, or a verse be ill distinguished, or the preacher misalledge a text of scripture, or something be found amiss in his prayer when he exerciseth his own gifts, must I of necessity separate from that ordinance of God, or reject the good for that which is amiss? Hereunto this answer is returned; When the minister exerciseth his own gift, Copy of a Letter, pag. 26. God's ordinance is observed, wherewith I may communicate in praying as well as preaching, notwithstanding his infirmities in either, which are but personal: and in such cases the rule warranteth men to try all things and to hold that which is good, 1. Thess. 5. 21. But when the Liturgy is read, an ordinance which is not of God but of man is introduced into God's worship contrary to the second commandment, and therefore I must reject it, and have no communion with it. Is not this in plain terms to grant, that the corruptions alleged can be no cause of Separation, but this only, Because it is the devise of man. The corruptions alleged are not the cause, because they may be found in translations, the distinction of chapters and verses, the preaching of the word, and the prayers of the minister, when he exerciseth his own gifts, from which we must not separate, Treatise of the minist. of England, pag. 34. The second way whereby they profane Christ's intercession, is by offering up in Christ's name and mediation their devised stinted popish worship and ministration, which being never appointed by Christ but devised by man is an abomination to God. and where presence is not approbation. But whatsoever is objected touching abuses, the whole building leaneth upon this foundation, and this alone, That stinted prayer is the devise of man. And this objecting of abuses in this question is the devise of man, because it is brought in to ensnare the simple-hearted Christian when other grounds will not hold, and yet in plain terms it is disclaimed as soon as it is alleged. Whatsoever worship is offered up to God by the minister, Object. 1. is in their name, and so the action of the assembly then present, who are to declare their assent by saying Amen if it be lawful, if otherwise, to call upon their minister to fulfil the ministry which he hath received of the Lord, Col. 4. 17. and, as occasion shall require, to proceed further, to declare their dislike, in such a manner as is meet, either by absenting themselves from it, or otherways declaring their dislike, so as the whole church may take notice of it. Whatsoever worship is offered up to God by the minister, Answ. whether in prayer conceived by himself or devised by others, it is in the name of the congregation: but every phrase, petition or branch of petition is not approved by their presence, silence, or saying Amen to the prayers in general, as in the former passage is acknowledged. The presence of the people was never deemed interpretatively a consent to every thing that was there done. The prayers which for matter God disalloweth we ought to disallow, but as God disalloweth them, and as he calleth us forth to bear witness to his truth. But it is one thing to tolerate, another to approve; one thing to disallow the method or form, another the matter; one thing privately to dislike, another openly to witness against a thing as in no wise to be born withal; one thing to speak when we are called forth, another to thrust ourselves forth unadvisedly. Some things are to be born with in brethren whereof we are not bound so much as to admonish them, unless we be entirely familiar and of intimate acquaintance: Some things we must bear with though upon admonition they be not amended. The people must bear with some infirmities in their minister, both in preaching and prayer, as he must with some wants in them, without so much as taking notice of them to admonish by way of censure: Sins are either controvertible or manifest: If controvertible and doubtful, men ought to bear one with another's different judgement; if they do not, but any for this make a ●reach of Separation, they sin. (Ainsw. Against Mr Bern. reas. removed, pag. 17). And if upon admonition he cannot be of their minds in every thing, they must not reject and cast him off, no more than he is to cut them off because in every point they conform not to his pleasure. If the parties be stubborn, and will not hear admonitions, but rather grow more perverse and desperate, even to rend and tear in pieces such as seek to reclaim them, we are not bound to make known our judgement and profession unto them, unless we be lawfully called of God thereunto. And if the greater part be in error and so stiff that they would sooner persecute the better than reform, if it be not in matters fundamental or bordering thereupon, or noxious and pernicious to be concealed, I know not that either that innocent is allowed to separate from the exercises of religion for that cause, or bound to admonish them of their error. Matth. 13. 29. He that taught to suffer the tares rather than to pluck up the wheat with them, hath showed a reason for this judgement. See Calvin. Epist. 117. This I do infinitely grieve at, (saith Augustine) that many most wholesome precepts of Divine scripture are little regarded, and in the mean time all is so full of many presumption, August. Epist. 119. that he is more grievously found fault with who during this Octaves toucheth the earth with his naked foot then he that shall bury his soul in drunkenness. And after, I cannot approve them, and I think they are to be cut off wheresoever we have power. Many of these things, for fear of scandalising many holy persons, or provoking those that are turbulent, I dare not freely disallow. That every private Christian should in public manner question the doctrine of his minister or the prayers of the congregation, and declare his dislike in whatsoever is not agreeable to his particular opinion, in such manner as is mentioned, is neither commanded of God, nor consonant to right reason, is not agreeable to order, peace, love, or Christian moderation, and of necessity must fill the church with confusion, disorder, rents, and schisms. If reading the Liturgy be the praying which Gods word alloweth, Object. 2. we are bound in conscience to apply ourselves unto it as God's ordinance; Copy of a Letter, pag, 32. Aplog. or Des. of such true Christ. Pet. 3. pag. ●8. reas. 5. and not we only but also all the churches throughout the world: If not, we are bound to witness against it. Here the reason taken from the faults of our Liturgy is plainly dismissed out of the field: Answ. For our Liturgy is to be witnessed against by this objection, not because it is erroneous or faulty, nor for the matter or manner of imposition, but simply because it is not the Liturgy appointed by Christ in the New Testament. And many things are here confounded which should have been distinguished. Prayer is the ordinance of God, and all Christians are bound in conscience to apply themselves unto it: But the forms of prayer may be divers; all allowed, because none is necessary or determined: and therefore though allowed, no man is bound in conscience precisely to apply himself unto any one and none other; much less all churches. And as they are not bound unto any one, so neither to witness against it, a stinted Liturgy being of the number of things lawful but not determined by God. Though all presence where sin is acted contracteth not guilt, Object. 3. yet the danger is greatest when we are in the use of God's ordinance. It is one thing to be present where that which is sin in itself absolutely and simply is acted, Answ. another to be present at the doing of some necessary duty wherein by accident somewhat is amiss. Now to join in prayer or participation of the sacrament, is to communicate in the necessary duties of piety, not in sin; and if ought be done amiss, it is by accident, not by itself. And presence there, though sin be committed by one or other, is less dangerous, because it is not free and voluntary but necessary and enjoined. We are not left at liberty to come or not, as please ourselves, but commanded under pain of sin to be there present: and he that calleth will preserve from danger, and accept of our service which he commandeth. And if presence was dangerous, yet it is not unlawful: for by watchfulness the danger might be prevented, and not by separation or withdrawing ourselves from the worship itself. If there be danger, I must be vigilant and circumspect, but I must not shut the door against Christ when he knocketh, nor refuse to come unto Christ when he inviteth to sup with him. And if all be granted, nothing is here alleged but what might be said against communicating with ministers who have their weaknesses, or use a stinted form of their own devising ordinarily, or be of different opinions, either in prayer or sacrament: and if we must hold communion with none who dissent from us in any jote or tittle, we must never join or not long continue in any congregation. The personal miscarriages of private persons are not so perilous as the evil acts of the minister whom I make my mouth to God in prayer. Object. 4. Neither do the errors of individual men tainted with corruptions, voluntarily broached in prayer or sermon, cast that defilement upon them who join together, as do the unwarrantable opinions of the church, and the ministration upon such public commandment. It is a good rule in Divinity oft to be thought upon, Answ. That every distinction in matters of faith or religion not grounded upon or warranted by the scripture is an humane devise. For is not this to add to the word of God, to lay down an opinion as from God which is not to be found in his word at all? Now to apply this to the present matter in hand, I desire to know from what scripture this distinction can be warranted, That the personal errors of the minister in his voluntary administration of the sacraments or prayer do not defile, though I do not publicly testify dislike, or absent myself; but error committed in the administration by public commandment do pollute all that be present. Reason why presence should pollute in one case more than the other none can be given. If this were a good ground, that every one approveth of the evil done in matter or manner where he is present, none could live with good conscience in any society of men on earth. Persons so minded are best live alone; for with others they will keep no peace, Robins. Treatise Of the lawfulness etc. pag. ●1. Calling from God to testify dislike it may be I have in neither, but least in the latter: It being more tolerable for private persons to rebuke the slips and errors of their minister in voluntary administration, then for a man to control the order established by public authority and common consent, when he is not in special called thereunto. If this distinction be of weight, it would go best with the church to have no settled order amongst them: for so long as the faults and corruptions be only personal they defile not them that be present at the ordinances; but personal they are until they be established by common consent or public authority. Moreover, by this rule one member may sooner cast out the whole church than the whole church can cut off one member: For the church must not cut off a member but upon weighty consideration and apparent just cause, and that after conviction, with much long-suffering and patience; but if this objection hold true, one member must openly rebuke the church, or withdraw from communion with the church, for a stinted Liturgy, or for some slip or fault there committed, perhaps questionable, at least tolerable among brethren. Is not my joining with them that sin to be reputed an appearance thereof, Object. 5. when I profess not dislike thereof? It is one thing to join with men in sin, Answ. another to join with them necessarily in the worship of God, though for the manner of administration something be done amiss. If I profess not dislike of what I judge amiss, having no calling thereunto, my joining in prayer is no appearance of evil to a right-discerning eye, because I am necessarily called there to attend upon the Lord in his holy ordinances. Necessary attendance upon his master excuseth the servants presence in many companies where he seeth and heareth much evil which he cannot amend nor reprove: and shall not necessary attendance upon Jesus Christ justly and truly excuse the faithful? To say nothing, that this exception is cross to the former; and if these exceptions be laid together, we shall find nothing but going backward and forward, one denying what the other affirmeth. If the faithful by the approbation of our Saviour Christ and his Apostles were present at Divine ordinances as much or more corrupted than they can be supposed to be with us, Argum. 2. There were in the Jewish Church in Christ's time, and in divers of the Apostolical churches afterwards: more and greater errors taught then are in any or all the churches of England, Robins. Treat. Of the lawfulness of bearing, ● c. pag. 16. then for such corruptions we are not voluntarily to withdraw ourselves: For defilement is feared without cause by simple presence, where Christ requireth and approveth our presence, and hath promised to be present with us by his grace. But the faithful by the commandment and approbation of Christ have been present at Divine ordinances as much or more corrupted than they can be supposed to be with us; For the scribes and Pharisees sinned grievously in corrupting the law with false glosses, Matth. 5. 18, 19 20. in so much that they neither taught nor practised what was necessary to salvation: Loqui●●r hîc Dominus proptiè de justitia inhaerente, quae consistit in bonis operibus, ut patet tum ex collatione cum justitia Pharisaeorum, tum ex sequently 〈…〉 prorum D●calogs, Pisc. in Matth. 5. 20 schol. Sculiet ●xer●it. l 2. cap. 19 Rainold, 〈◊〉. with 〈…〉 7. 〈…〉. 15. 5, 〈…〉 with Hart, ch. 7. div. 4. p. 268, 269. They taught many things directly contrary to the law; as, if a child had vowed not to relieve his parents, he was bound to keep his vow, and neglect them: They defiled the worship of God with their vain inventions: And it may well be thought their praying was answerable to their preaching, cold, fruitless, corrupt and rotten many ways: Nevertheless the faithful held communion and fellowship with them in the worship of God, not in their corruptions, and that by the approbation and commandment of Christ himself. Our Saviour doth not tell the faithful they were to call upon the Pharisees to fulfil their ministry which they had received, and, as occasion should require, proceed further to declare their dislike in such manner as is meet, either absenting themselves or other ways declaring their dislike, so as the whole church may take notice of it: But his commandment is, they should hear them so long as they sit in Moses chair. It is true our Saviour doth not approve their corrupt glosses and sinful inventions, Matth. 23. 12, 13. but doth sharply reprove them himself, Chrysost. in Hebr. Hom. 34. Augustin. contra lit. Petil. l. 2. cap. 6. and admonish others to let them alone, and beware of their leaven, but not to forsake the assembly or absent themselves from the ordinances of worship. Matth: 15. 13, 14. From which it followeth evidently, Matth. 16. 6. that simple presence at Divine ordinances is not consent or approbation of the corruptions therein practised; and that we must leave and forsake some in respect of familiar conversation, with whom we may hold outward communion in the exercises of religion. The sin of Eli's sons in profaning the holy things of God was exceeding great; 1. Sam. 2. 17, 18, 19, 20. but Elkanah, 1. Sam. 1. 1, 2, 3. Hannah and Samuel did not partake with the sins of the priests, in that they did not abstain from the Lords sacrifices. 1. Cor. 11. 20. The behaviour of the Corinthians in their unreverent, scandalous, and almost profane coming to the Lords table was foul and corrupt, yet the faithful did not forbear, nor the Apostle charge them to absent themselves from the Lords table. The famous church of Rome was so weak and feeble in the duties of government as they did not or could not separate from them such as preached Christ contentiously and with spiteful minds against the Apostle, Phil. 1, 15. and the greater number of that church did corruptly demean and carry themselves therein; Phil. 2, 20, 21 and yet the Apostle never taught the rest to separate and have no communion with them in the ordinances of worship. Object. 1. Knowledge beforehand that such corrupt administration will be used maketh our joining with the assembly sinful to us; whereas if the evils were unexpected the danger would not be alike. And thus it was with them who congregated to hear the scribes and Pharisees. It is not for them that earnestly oppose all humane inventions to ward off a blow by humane devises. Answ. When God commandeth my presence at his ordinance, why should the corruption foreknown in the manner of administration, Our knowing of it maketh not our act the more or less an act of approbation. It I do an act wherein I do indeed approve of a thing, if I know the thing, I really approve of it upon knowledge; if I know it not, I really approve of it, but ignorantly, Robins. Treat. of the &c pag. 30. without my consent or approbation, any more defile, then that which falleth out unexpected? Or if it should, nothing can be alleged more impertinently. For the corruptions of the Pharisees in perverting the law were ordinary and common, well known to all men, and so reproved by our Saviour as a thing notorious. And the like may be said of the disorders in the churches of Corinth, and Rome: for if the knowledge thereof came to the Apostle absent and at that time in prison, by the information of the brethren, of necessity it must be known to the members of the churches. The faithful therefore when they joined in the ordinances of worship with these assemblies, neither did nor could pretend ignorance of these things. There is a broad difference to be put betwixt the sin committed by persons with whom I communicate, Object. 2. and the corruption put upon the ordinance in which I communicate. If the sin of him with whom I communicate be manifest and known, Answ. the ordinance of God is corrupted by it one way or other. And if I be defiled with all known corruption whatsoever, it is not material to the point in hand how those corruptions differ in their specifical nature. The question is, Whether all presence at the ordinances of God in some respect corruptly or disorderly administered, contract guilt in him that is only present in obedience to God's commandment, and hath no calling from God to testify peculiar or special dislike. It may be of some use here to show what corruptions be fundamental and what not, what pernicious to be tolerated and what not, when a man hath a calling to testify against abuses and when not: But to speak of the specifical difference betwixt abuses of the same kind or degree, is quite wide of the mark. This will easily be yielded, because communion in the ordinances of worship is as well denied when wicked men are admitted to the sacrament as when it is administered in a devised or stinted Liturgy, as it is called. It was never questioned by right-believing Christians, Argum. 3. but the faithful by God's approbation might hold communion with the churches in the ordinances of worship, for some ages after the death of the apostles. Euseb. Hist. l. 3. cap. 32. & l. 4. cap. 22. Gr. Chrysostom. in 1. Cor. Hom. 36. Verè tum coelum Ecclesia fuit, Spiritu euncta admin strante, cuncta Ecclesiae capita moderante, etc. Nunc verò vestigia tantùm rerum illarum tenemus. P. Ramus Epist. ad Carolum Lotharingium, an. 1570. de quindecim à Christo seculis primum verè esse aureum; reliqua quò longiù abscederent esse nequiora ac deteriora. Isidor. Pelus. l. 3. Epist. 408. Florente Ecclesià & nondum morbo laborante, Divinae gratiae circa eam velut chorum agebant, sancto Spiritu ies administrante, atque antist●tum unumquemque incieante, ac Ecclesiam in coelum convertente. The church continued a virgin all the days of the apostles, as Hegesippus noteth: But immediately after their death innumerable evils crept in & began to spring amain: nevertheless, the faithful might, did, and aught to hold communion together in the proper and substantial means of worship. That many things were amiss in the churches, is not denied; and that the faithful through ignorance did offend in many things: but in this, that they held communion notwithstanding such abuses amongst them, they are blameless. For a time the faithful did lie hid in Babylon by God's approbation, until the exhortation was given from heaven to come out of her and touch no unclean thing. Not that they might touch any unclean thing at any time, that is, either in practice or consent and liking slain themselves with the corruptions of the world: But that they might lie hid in the midst of much confusion, and neither like nor consent unto the evils which they did bewail, but could not reform. That exhortation from heaven, Come out of her my people, come out of her, Apoc. 18. 4. etc. some interpret of a local departing out of the city of Rome, Brightm. in Apoc. 18 4. as Lot went out of Sodom: and that interpretation the text seemeth to favour, because the very outward destruction of the place is in that chapter menaced; and therefore the removing out of the very place, in avoidance of the mischief coming upon it, forewarned: 2. Cor. 6. 17. But most commonly it is applied to a spiritual coming out of Babylon, Hebr. 13. 13. in separating from the society and communion of that church wherein they could lie hid no longer without defilement. 1. Joh. 2. 19 And hence some conclude, that this departure was to be made at a certain definite time, See Symonds Pisga Evang. cap. 11. p. 209. 220. & cap. 13 pag. 246. when God was pleased to go before the faithful and furnish them for this end and purpose: But until the time of freedom was proclaimed, the faithful did and might so lie hid in Babylon as not to be partakers of her sins. Cameron. Praelect. de Eccless. de Schismate. For there is a certain order of the Revelation, fitted to the order of times: And as there is a time to speak, Carleton, Consens. Eccl. cathol. de Script. cap. 1. and a time to keep silence, but no time to lie; so there is a time for the church to fie and lie hid, but no time to dissemble or defile herself. And as the Israelites offended not when they removed not out of Egypt before Moses was sent thither of God, so neither did the faithful transgress, in that they departed not out of Babylonish captivity before they were called of God, the time of liberty was proclaimed, and God showed them whither to fly. To live in captivity until freedom be published, is a misery, not a sin. In that condition care must be, to keep pure and undefiled, but not to run away without leave or licence from God. Whatsoever is to be thought of this application of the text, herein all orthodox interpreters consent and agree, that after the church was stained with manifold abuses, the faithful did and ought to hold communion with her in the means of worship. But if simple presence be approbation of every thing that is judged to be done amiss in the worship of God, a Christian could at no time that can be named, in no age since the death of the apostles, hold communion with the church of God in the ordinances and means of grace. For it is as lawful to be present at the worship, prayers or administration which is read out of a book in some things faulty, as to be present at that service where the scriptures are read out of a translation in many things faulty and corrupt, in which many things are added, diminished, altered and changed. But in the primitive churches the faithful must be present, if at all, at the worship of God when the scriptures were read out of a faulty translation: For to say nothing of the corruptions of the Seventy Interpreters, Bellarm. De verbo Dei, lib. 2. cap. 6. which (as Bellarmine confesseth) had gathered many stains and blots in three hundred years, August. De civ. Dei, lib. 18. cap. 43. & De doctrina Christ. lib. 2. cap. 11. of necessity the translations which were derived from it, of which sort were most in the primitive church, can be no less corrupt. For no man before Hierome ever translated the books of the Old Testament out of the original into Latin, See Chamier. Panstrat. tom. 1. lib. 12. cap. 1. & lib. 13. cap. 3, 4, 5, etc. & lib. 14. cap. 2, 3, etc. but out of the Seventy: And the same may well be thought of most vulgar translations, where the Greek or Latin were not in use. And if the Septuagint was corrupted in many things at that time, Platina De vit. Pontif. Damas'. 1. Hieron. in Isa. 4. the translations drawn thence cannot be pure. Amongst many and divers Latin translations, which Augustine saith cannot be numbered, The worst translation that this day is commonly used either in the English, or in the French, or in the Dutch tongue, is far better and truer than that old Common translation in the Latin, Jewel. D●f. of the Apol. part 1. cap. 1. div. 1. there was one more common than the rest and better esteemed, by Hierome called the Vulgar, who disliketh it, and preferreth the translation of Symmachus and Theodotion above it. If we give credit to ancient writers, we shall find that there were divers customs in the church, Euseb. Hist. lib. 5. cap. 24. Socrat. l. 5. cap. 21. Sozom. l. 7. cap. 19 Cypr. epist. 48. Graf. De consecr. dist. 1. can. 2. Hieroin Mart. cap. 14. Cypr. De lapsis. Nec derelicto cibo & poculo Domini, ad profant contagia spo●●● properavimus, etc. accipientibus caeteris locus ejus advenit. August. epist. 23. ed Bonifac. & 107. ad Vitalem. Ansegis. in leg. Franocari capit. lib. 1. cap. 155. Osor. lib. 9 De gest. Eman. In modo Baptizandi Aethiop. Bruxelin edito, An. 1550. Just. Martyr. qu. 155. Basil. De Spirit. S. cap. 27. Concil. Nieen. can. ●0. Tert. De coron. milit. cap. 3. Hieron. Advers. Lucifer. cap. 4. Ambr. lib. 3. De Sacram. cap. 1. Cypr. De spectacul. Tert. De Oral. & lib. 2. ad uxer. Hieron. Apol. ad Pamma●●. Concil. Caesar. august. can. 3. See Whitak. De Script. contr. 1. qu. 6. cap. 12. Balthas. Lydiat. Waldens'. tom. 2. pag. 37, 38. Cham. Panstrat. tom. 4. lib. 5. cap. 1●. whitak. De Sacram. pag. 332, 333, etc. and rites in the administration of the sacraments, not mentioned in scripture, and some of them savouring more of superstition then of devotion, which the Papists themselves have not only laid aside but condemned, though of ancient and long continuance. The particulars are many and well known: Michael Medina, lib. 5. De sacror. hom. continent. cap. 105. Ex quatuor & octoginta Apostolicis canonibus, quos Clemens Roman. Pontifex & eorundem Apostolorum discipulus in unu● coegit, vix sex aut octo Latina ecclesia nunc observat. Martin. Paris. De Tradit. part. 3. cap. de autoritate canon. Apostolicor. In illis continentur multa quae temporum corruptione non plenè observantur, aliis, pro temporis & materiae qualitate, aut obliteratis, aut totius ecclesiae magisterio meritò abrogatis. In the Greek Liturgies not before any other public prayer, but immediately before the holy ministration, the Priest saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cyprian. in orat. Dom. Serm. 6. Sacerdos ante orationem praefatione praemissà parat fratrum mentes, dicendo, SURSUM CORDA, ut dum respondee plebs, HAEEMUS AD DOMINUM, admoneatur. Chrysost. ex variis locis in Matth. Hom. 9 Clamamus in conspectu sacrificii, SURSUM CORDA. August. in Psalm. 39 & De done persever. lib. 2. cap. 13. See Jewel, Defen. part 2. chap. 14. div. 2. Chrysost. in 2. Cor. Hom. 18. The priest and the people at the ministration talk together: The Priest saith, THE LORD BE WITH YOU: the people answereth, AND WITH THY SPIRIT. Of the Lord's prayer, Hieron. lib. 3. Contra Pelag. Apostoli Dominico praecepto ad celebrationem Eucharistiae adhibuere Dominicam precationem. August. in epist. 59 ad Paulin. qu. 3. Quam totam petitionem ferè omnis ecclesia Dominicâ oratione concludit. In Liturg. Chrysostomi; chorus, PATER NOSTER: altâ voce Sacerdos, QUONIAM TUUM EST REGNUM. See Cham. Panstrat. tom. 4. lib. 6. cap. 9 §. 11, 12, 13, etc. Of the Constantinepolitane Creed, see Concil. Toletan. 3. can. 2. Of HOLY, HOLY, HOLY, etc. Concil. Vosens. An. 444. can. 6. Of CHRIST HAVE MERCY, Concil. Vasens. can. 5. Basil. epist. 63. August. epist. 178. Of ALLELUIA, or PRAISE THE LORD, Sozom. lib. 7. cap. 19 Of GLORY BE TO THE FATHER, Sozom. lib. 3. cap. 19 Concil. Vasens. can. 7. Platin. De vit. Pontif. Damas'. 1. Graecis usitatum preces terminare aliquâ Doxologiâ. Hinc psalmis addere solitos, GLORIA PATRI; Salutationi Angelicae, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cham. Panstr. tom. 1. lib. 12. cap. 13. § 32, 33. Of the abrenunetation in baptism, Cyrill. Hierosolym. Catech. mystag. 1. Chrysost. Hom. 21. ad popul. Antioch. Renuncio Satanae & omnibus operibus ejus, & pompis ejus, & omni cultui ejus. Consist. Apost. lib. 7. cap. 42. Tert. De Spectacul. cap. 4. & omnibus inventis ejus, & omnibus qui sub ipso sunt. Ambr. Hexam. lib. 1. cap. 4. & mundo ejus. Ambr. De iis qui myster. initiant. cap. 2. Cyrill. Alexandr. lib. 7. contr. Jul. Daemoniorum turbis valedico, omnem pompam corum & cultum respuo. See Cham. Panstr. tom. 4. lib. 6. cap. 14. §. 14, 15, 16, 17, 18, 19 Of Sureties and Godfathers, see Cham. ibid. §. 20, 21. 22. Zepper. De polit. Eccles. lib. 1. cap. 14. & lib. 2. cap. 10. Balthas. Lyd. Not. in disp. Taborit. tom. 2. cap. 5. De Patrimis. The Brethren in Egypt, saith Augustine epist. 121. are reported to have many prayers, but every of them very short, as if they were darts thrown out with a sudden quickness. Not only the books called Apocrypha, but Clement's epistles (Euseb. lib. 4. cap. 23.) and the lives of the Martyrs were read. Concil. Carthagiz. 3. can. 47. so that ancient custom is not plea sufficient to prove a thing good, nor some abuse crept into and continued in the church cause sufficient why we should voluntarily absent ourselves from the Lords ordinances. In the second primitive church (as some distinguish) if not the first, they had a stinted form of Liturgy, not only for lessons, psalms, epistles and gospels, and professions of faith, but in prayers, for matter and manner not much unlike to ours. To the praise of God be it spoken, our Liturgy for purity and soundness may compare with any Liturgy used in the third and fourth ages of the church: And if in those times the faithful might lawfully hold communion in the ordinances of worship, we cannot at this day lawfully withdraw ourselves by reason of such faults as be objected. This I mention, that we might learn to acknowledge God's mercy, walk worthy of what we have received, and strive forward towards perfection by all lawful means. Long before the Lord called his people to come out of Babylon, what faults soever can be objected against our Liturgy were found in theirs. The faithful therefore may lawfully be present at our service, notwithstanding the faults objected against it. For the Lord did not only wink at his people's weakness and ignorance for the time, but approve of their non-separation until he was pleased to call them forth. Neither can it be imagined, that they might hold communion in other ordinances but not in their stinted Liturgies: for in those times of all other parts the stinted Liturgies were most pure, God of his endless mercy so providing for his church and the comfort of his people in those hard and evil times when the doctrine was miserably & dangerously corrupted, Collectae antiquae nihil habent de intercessione aut meritis, nè Apostolorum quidem, etc. Balth. Lyd. Not. in disput. Taborit. pag. 133. In the Liturgy of Basil there is no mention made of the Offering of the body and blood of Christ by the priest, nor of Redeeming the living or dead by this work. In the Liturgy attributed to James there is no propitiatory sacrifice to be made by the priest, but a mystical: no private Mass, but all must communicate: a confession against merit: The sacrament is to be administered in both kinds. Jacobus Pamelus scriptor Pontificius ingens volumen Liturgiarum Latinarum edidit Coloniae excusum Ann. 1571. in quibus frequens mentio communionis laicorum sub utraque specie, nulla missae privatae, vel sacrificii propitiatorii, vel aliarum superstitionum impiarum, quae postea irrepsorant, si quis praesertim secula post tempora Apostolorum observet. Illyric. Caralog. test. lib. 1. pag. 70, 71. I am assured, saith Masius, Praesat. in Anaph. Basil. they are free and exempt from that wicked doctrine of that infamous heretic Nestor: For having read a great volume of their solemn prayers which they make to God, I have found nothing that might offend any man of sound opinion in our religion: if it be not this, that I suspect them, because that they in many places call not the Virgin Mary▪ Mother of God; but in stead of this title they call her, The Mother of Light & Life. in respect of Merit of works, and Invocation of Saints, etc. the Liturgies were long preserved pure and free, whereby the faithful might be present with more comfort and freedom of conscience. This one thing duly considered would put an end to many scruples, and might serve to stop them who out of overgreat heat and forwardness are ready to except against the means of their own comfort, and to cast off what God offereth because they cannot enjoy what they desire. The snares of superstition are warily to be declined, Object. 1. because we are apt and prone to take infection thereby, it being a work of the flesh, and agreeable to our nature. All sin is to be shunned, Answ. and that at all times; but the danger of sinning only is to be shunned by watchfulness and circumspection, For the practice and performance of duties simply moral & commanded in their kind, we ought to strain to the utmost, and to go as near the wind as may be: seeing nothing but apparent sin in the way can excuse the withdrawing from it, when occasion of enjoying it is offered, Robins. Treatise Of the lawfulness of hea●ing etc. pag. 6. not by omission or neglect of any duty that God calleth us unto or requireth at our hands. In a free state and condition the occasions of sin must be avoided, because no man is safe who is next to danger, and it is no point of wisdom to fish with a golden hook: But when God casteth a man upon the occasions of sin in the duties of religion, justice, or an honest calling, he must not omit the duty because of the occasion, but resist the occasion and watch over his heart that he be not hurt thereby. If a sour herb or two grow in a good pasture, is it not better to heed the flock there then to suffer them to starve? The sheep of Christ are wise to discern betwixt things that differ, and know where to feed, and what to leave. And if superstition be dangerous; partial, indiscreet, misguided zeal is sinful, turbulent, and pernicious. Whence have most schisms arisen in the church, but even from hence, that some in place have been over-eager and peremptory to press the members of the church to profess their belief or approbation of some errors, perhaps in themselves small and to be tolerated, which they could not profess with a good conscience, and not allow them communion in the church but upon such condition? Also the frequent drawing out of the sword of excommunication to cut off well-deserving members from visible society with the churches of God for small and trifling matters, is a great occasion and cause of schism. Whatsoever man or church, Chilling. Answer, part 1. chap. 4. paragr. 13. saith one, doth for any error of simple belief deprive any man so qualified as above either of his temporal life, or livelihood, or liberty, or the church's communion and hope of salvation, he is for the first unjust, cruel and tyrannous; schismatical, presumptuous, and uncharitable for the second. Wherefore such as have power in their hands, they are always to remember that this power is given them not for destruction, or to show their own greatness, but for the edification of others, and therefore never to be used but upon special and weighty considerations and occasions. Dr Jeckson. Of the church. He that striketh fiercely with his spiritual sword at feathers, doth always either wound himself or wrest his arm. And of particular private persons it hath ever been most true, that a partial, rigid, irregular adhering to some branches of holy doctrine hath been no less pernicious to themselves then troublesome to others: For the fond admiration of their zeal and forwardness in this one particular breedeth neglect of Christian watchfulness and constant uniform walking with God, disregard of God's ordinances and of the good which may be gotten thereby, Great zeal they have against the false church, ministry and worship so being, or by them conceived so to be, and against any appearing evil in the true, but little for that which is true and good, Robins. ubi suprà, pag. 10. disesteem (if not contempt) of others who will not comply with them in the same way: and what can follow hereupon but contentions and jars, surmises, censurings and uncharitableness, rents and divisions in the church? This danger is the greater, because it stoppeth the ear against advise and counsel: For being once persuaded that they and they only do maintain the truth and rightly affect it, no reason will enter, no persuasion take place to the contrary, be it never so evident and apparent. And this is most preposterous, when the truths wherewith they are so enamoured and which they zealously affect be matters of small or least importance: for then the great and weighty truths, concerning the very life and soul of religion, and the substantial means of grace, are undervalved in comparison of the other. We must therefore labour and watch so to keep ourselves from the infection of superstition as not to foster indiscreet and partial zeal, which admiring that which is of less importance thrusteth into over-vehement contentions, and lesseneth the due esteem of the great mercy the Lord hath showed unto his church. No particular member of a church may voluntarily Argum. 4. break off external communion with the church, or refuse to communicate in the public service and worship of God, unless the Lord Jesus go before him therein and be his warrant; that is, unless Christ hath withdrawn the presence of his grace, or the party cannot be present without the guilt of hypocrisy or approbation of somewhat that is evil. For the members of the visible church must hold fellowship in faith and love, not only one with another, but with all other visible churches, and all others entirely professing the faith of Christ, so far as they hold communion with Jesus Christ. And therefore no member can lawfully break off external communion with the true church of Christ but in that only wherein and so far as it hath broken off fellowship with Christ: For where Christ is, there is his church; and where two or three are met together in his name; Matth. 18. 20. there is he in the midst among them. Ezek. 46. 10. See Lavater in Ezek. 46. 10. He is that Prince that is in the midst of his people, who goeth in when they go in. And when Christ calleth his free voluntaries to assemble in prayer, or to partake at his table, and promiseth to be present with them, to hear their prayers, and refresh their souls with grace, it is not lawful for a Christian to withdraw himself. But in a congregation where a stinted form is used, and that in some respects faulty here or there, Christ may be and is present in the midst among them; Christians are called to come, and may be present without guilt of hypocrisy or approbation of the least evil. To leave communion when we be obliged by God to continue in it, is no less than schism according to the nature of it. Obliged by God we are to hold communion with the true churches of Christ in his true worship and service so far as it may be without sin and wickedness on our parts: So that though there be some errors or ignorances' in the public administration, yet if our belief of some error or approbation of disorder be not required to that communion, it is not lawful to depart from the society of that church which professeth the saving truth of Christ entirely for substance, rightly maintaineth the dispensation of the sacraments, sound calleth upon God in the mediation of Jesus Christ, and plentifully enjoyeth the means of grace. When corruption and external communion be so involved that it is simply impossible to leave the corruptions unless we leave the external communion of the church, a necessity of separation from that external communion than lieth upon us: Rom. 3. 8. But though errors or corruptions of some kind be not only tolerated but established, He who would have us receive the weak in faith, whom God hath received, would not have us refuse the fellowship of churches in that which is good, for weakness in them of one sort or other. And this we have so plainly and plentifully commended unto us, both by the prophets, yea by Christ himself in the Jewish church, and apostles and apostolical men in the first Christian churches (in which many errors and evils of all kinds were more than manifest, and the same ofttimes both so far spread and deeply rooted as the reforming of them ●as rather to be wished then hoped for) as that no place is left for doubting, etc. Robins. ubi suprà, pag. 15. maintained, and pressed, yet if we can hold communion without approbation of the said errors or corruptions, Separation in that case is unjust, rash and unadvised, because the Lord therein doth not go before us. The sin of Separation, if unjust, is so great and heinous, the ill consequences and mischiefs, so many and fearful, that all Christians should be well advised neither to lay stumbling-blocks before the feet of others, which might occasion their turning aside, nor to seek or catch occasions of departure, but rather to wait and tarry till they be assured that the Lord goeth before them. Zuingl. tom. 2. De Bapt. pag. 70. For the first, when the Anabaptists in Helvetia opposed humane inventions as unlawful, they were by public authority and with common consent abolished. And that of Irenaeus is well known, Variety of ceremonies commend the unity of faith. For the other part, the faithful have ever tolerated weaknesses and infirmities in each other, and abuses in the church, so long as the foundation was held, and they agreed in the main. In the primitive church not only some persons but whole congregations have doubted of many books of scripture, and yet lost not their dignity of true churches of Christ. How long did the faithful wait and bear before they departed, or rather were driven by excommunication, sword, and sire out of Babylon? This hath been the judgement of the godly learned in all ages of the church. De haeres. lib. 4. cap. 62. They that for trifling and small causes, saith Irenaeus, divide the body of Christ, etc. these can make no reformation of such importance as to countervail the danger of a division. Contr. Parm, l. 2. cap. 1●. When good men tolerate bad men, saith Augustine, which can do them no spiritual hurt, to the intent they may not be separated from those who are spiritually good, then there is no necessity to divide unity. And in another place, Cap. 21. These two things retained will keep such men pure and uncorrupted, that is, neither doing ill, nor approving it. Although faith be one funiculus colligantiae, Cusan. Catholic. concord. l. 1. cap. 5. yet variety of opinions without pertinacy standeth with unity: but nothing is so contrary to the church as schism and departure. See Calvin. epist. 379. & Instit. lib. 4. cap. 10. §. 22. Damian a Goes, De moribus Aethiop. This matter I will shut up with the saying of Zaga Bishop of Aethiope, and ambassador of Prester John: It is a miserable thing that Christian strangers should be so sharply reproved, as enemies, as I have been here; and other things which concern not the faith. But it should be far more convenient to support all Christians, be they Grcaeians, be they Armenians, be they Aethiopians, be they of any one of the seven Christian churches, with charity and love of Christ, and to permit them to live and converse amongst other Christian brethren without any injury, because that we are all infants of one baptism, and do hold truly the true faith. The conclusion is, That the external communion of the church in public worship is not to be forsaken for some faults, neither fundamental nor noxious, which may be espied in her Liturgy. Though the bearing and forbearing not only of small but even of great sins also must be for a time, Object. 1. yet it must be but for a time, and that is whilst reformation be orderly sought and procured. Robin's. Against Bern. pag. 16. Leu. 19 17. But what time hath wrought in the church of England all men see, growing daily by the just judgement of God from evil to worse, and being never aforetime so impatient either of reformation or other good as at this day. Moreover, a man must so bear an evil as he be no way accessary unto it by forbearing any means appointed by Christ for the amending of it. Errors or faults be of two sorts: Answ. Some gross, notorious, There are corruptions which eat out the very heart of a thing, as well as such as hinder the working only, and slain the work, Robins. Against Berr. pag. 67. manifest, such as a man cannot but see to be amiss unless he will shut his eyes against the light, and must amend, or there can be no hope of salvation: Others of quotidian incursion, frailty and infirmity, ignorance or mere weakness, such as godly men are not convinced of, or if they see them at some times to be amiss, yet in ordinary course they be overtaken with them, from which the most holy be not altogether free. In these latter though Christians must labour the help, As in a true church in respect of outward order there may be many false doctrines taught, so in a church false in respect of outward order there may be many sound and seasonable truths taught, Robins. Treatise Of the lawfulness, etc. cure and support of each other by all means lawful, yet they must bear one with another, not for a time only, but continually. For such are the ignorances' and frailties of all men, that if they bear not one with another, of necessity they must break off all society one with another. If all that dissent in opinion in any circumstances of religion, if all that be judged too remiss or overzealous, or if every one that is waspish, rash, stiff in his own opinion, or laboureth under such like infirmity, must be cut off, I know not where we shall find a church upon earth. The printers to the Christian reader. Besides, it is one thing to bear with faults for a season, when we have power in our hands to reform them; another, to hold communion with the church in the worship of God where such abuses are continued. Such as have power in their hands to reform should tolerate abuses for a time only, sc. until there be opportunity of reformation: But such as have not power in their hands to redress abuses may and aught to hold communion with the church of God in the public worship of God, notwithstanding such abuses continued: for the continuance of such corruptions is not the sin of him who hath used all good means for their removal, but cannot obtain it. The Lord never gave commandment to his people to depart from and forsake his ordinances because such as aught did not reform but maintain abuses in his sanctuary. If they abode still in that corrupt society, and joined in the public worship of God, because they had not authority to redress them; than it followeth, that communion in God's ordinances is not sin to them who mislike the corruptions that are allowed and practised, pray, desire, and by all other good means seek reformation, but break not off society, because the Lord hath given them no authority so to do, goeth not before them therein: they should walk by their own light, and not by God's commandment, nor the approved examples of the Saints recorded in scripture. For one or a few private Christians to break off society with the church in prayer or participation of the sacraments, because they are administered in a stinted Liturgy, or the corruptions pretended therein, is a greater disorder and corruption than any they can allege in the Liturgy concerning prayer or administration of the sacraments: because in so weighty business they challenge that authority which Christ never committed to them, and go directly cross to the order established by our Saviour Christ. But of that more at large in the chapters following. CHAP. X. It is lawful to communicate in a mixed congregation where ignorant and profane persons be admitted to the sacrament. THis is made an exception against communicating in our assemblies, that we are a mixed congregation, and that ignorant and profane persons are admitted unto the Lord's table. To try the weight of this reason the better, we must remember that sinners which may come into question, are either secret, that is, not of public note, though one or other, perhaps the minister himself, may know them in their course scandalous, or else notorious, such as are commonly defamed and known for evil, by evidence of fact and course, if not juridicé. The first sort sin in coming profanely unto the Lords ordinances, and they pollute the holy things of God unto their own destruction, if they come without repentance and purpose of amendment: Deut. 19 15. Epiphan. in Ancorato. But they are not to be repelled, if they offer themselves, because though one know them to have sinned thus and thus, Nihil sine duobus tribusve testibus get● potest, Joseph. Antiq l. 4 c. 8. it is unknown to others, and so the sin is private and not openly known. Christ knew Judas his fetches, yet he suffered him: and though his treason was hidden and there were no witnesses of his intendment, yet his theft was acted, and not purposed only. De secretis non judicat ecclesia: Et privata scelera non habent vindictam. When it is not notorious and manifest that such a man hath lost his right to the sacrament, See Aquin. Summ. 3. qu. 81. art. 2.: & qu. 80. art. 6. Hieron. lib. 2. contra Ruff. Uni testi, nè Catoni quidem, est creditum. it ought not to be denied unto him in the face of the congregation: otherwise liberty should be granted to wicked ministers to punish with this punishment whomsoever they please. The law of God in all ecclesiastical and civil punishments requireth either confession by the party of the fault which is committed, or else proof by witnesses. Augustine, tom. 9 lib. De medicine. poen. cap. 3. is clear of this opinion, Nos à communione quenquam prohibere non possumus, nisi aut spontè confessum, aut in aliquo judicio ecclesiastico vel seculari nominatum atque convictum; as he is cited by the gloss ad 1. Cor. 5. and by Aquinas in the place above mentioned. Justinian. Novel. 123. c. 11. Omnibus autem Episcopis & Presbyteris interdicere aliquem à sacra communione, antequam causa monstretur, etc. It is requisite for the common good and convenient order both of church and commonwealth, that all common favours which are publicly to be disposed and distributed according to the dignity of private persons, should be dispensed by public ministers designed thereunto, not according to the private knowledge of this or that man, neither of that minister, but according to a public and notorious cogniscance. And whosoever doth by his offence against God lose his right and interest to the holy things of God, he must lose it in the face of the church before it can be denied him in the face of the congregation: And he is to be judged (as in all other cases) not by any mans nor by any ministers private knowledge, but according to proofs and allegations. For the common good necessarily requireth, that such public actions of this nature should be regulated by a kind of public and not private knowledge, which once admitted into judicature, would soon fill up the church and state with a world of scandals, injuries, and inconveniences. Gross, notorious, scandalous sinners should be excluded from the sacrament, but yet according to the order and appointment of the lord Matth. 7. 6. Cast not pearls before swine: give not holy things to dogs. Therefore the primitive church about to administer, the Deacon cried out against flagitious persons, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with which the charge in our Liturgy well suiteth. Amongst the heathen some were accounted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who were admitted into the entrance, but not into the temple: Whence among the Latins they are called * q. porrò à fano, Macrob. Saturn. l. 3. cap. 3. Trebatius profanum id pro priè dici ait, quod ex religioso vel sacro in hominum usum proprietatémque conversum est. Capta ab hostibus loca, sacra vel religrosa esse desinunt. profane, because they stood before but might not enter the temple. Hence also was that question amongst the Heathen in their services, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; that is, Who is here? to which it was answered of the assembly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Many and good. Hence that of Callimachus in hymnis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which Virgil expresseth thus, — Procul ô procul este profani, Aeneid. 6. Conclamat vates. And amongst the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are thought to have their name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Claudian. De rapt. Proserp. Gressus removete, profani. Ovid. Met. 7. Procul hinc jubet ire ministros. Haec autem sacra dicebantur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Plinio, Operanea. that is, because they did restrain are drive the profane from them. And if the heathen had such care of their idolatrous services that they should not be profaned, what conscience should Christians make, neither to profane themselves, nor suffer, so far as lieth in them, the supper of the Lord to be profaned? It was a worthy saying of Chrysostome, Animam prius tradam meam, Chrysost. in Matth. Hom. 83. quam Dominicum corpus alicui indigno: sanguinémque meum effundi potius patiar, quam sacratissimum illum sanguinem praeterquam digno concedam. Nevertheless it pertaineth not to every man to debar the impenitent from the Lords table, but it must be done by them, and in such manner as the Lord hath appointed. For private Christians may not usurp the authority of the church, nor the church execute her authority in undue manner. That is necessary to them that have received commission from God which is unlawful to them that want authority. In the commonwealth the execution of justice is necessary: but private persons must not challenge the sword of the magistrate. In a corporation no one must take that upon himself which belongeth to the common council. Holy things must not be given to profane persons: but every one at his pleasure must not deny holy things to unholy persons; but unholy persons must be debarred from holy things in such order as God hath prescribed. It is a thing illegal altogether and unreasonable, that a Christian man laying open claim to his right in the sacrament, should by the mere discretion of a minister or private Christian be debarred from it. Men would be loath to put their lands, nay their goods and cattles, and shall we think the Lord hath put their interest in the body and blood of Christ to a private discretion. So should it fare ill with the deserving members of the church, and such as most deserved should least feel the severity of this censure. The precept then of debarring scandalous offenders bindeth them to whom God hath given this power, and them only so far as God hath put it in their power. Galvin. epist. 178. Ut unus, altis in consilium non adhibitis, quiequam tents, author esse non audeo. Add, quòd nunquam utile putavi, jus excommunicandi permitti singulis pastoribus. But God regularly doth not leave that power in the hand of one singular steward, or some few private Christians, to discommon one from the Lords table by public censure: And therefore the steward may not by any means keep back the fat ones of the earth from his master's table, but warn them fairly of the danger ensuing, as Gratian noteth out of Augustine. And if one or few private Christians cannot debar the unworthy from the Lords table, it is manifest the ordinance of God is not defiled to them by the presence of the wicked, Grat. part. 3. De consecrat. dist. 2. c. 67. whom they desire to reform or expel, but cannot, because power is not in their hand to do it lawfully. For if it be lawful for the faithful to hold spiritual communion together in the ordinances of worship, Argum. 1. where the wicked and ungodly are tolerated as outward members of that society, and have external society with them in those ordinances, than the presence of scandalous men doth not defile the sacrament to the worthy receiver. The consequence is evident from the reason given to dissuade communion in the sacrament, sc. because they that partake are one body. Now if the same communion for substance be in other ordinances, and yet it is lawful for the faithful, notwithstanding the wicked be permitted, to hold communion in those ordinances, than it is lawful to partake at the Lords table though the scandalous and profane be received: But it is lawful for the faithful to hold spiritual communion and fellowship together in the ordinances of worship where the wicked and ungodly are suffered as outward members. For Moses calleth Israel a chosen people, Deut. 14. 2, 3. & 29. 10, 11, 12. & 7. 6, 7. an holy nation, the peculiar people of God; whom he calleth a stiffnecked people, foolish, Deut. 32. 5, 6. and unwise. The Lord protesteth that Israel did rebel against him, Isai. 1, 2, 3, 4, 10. that they did not understand, Lam. 4. 6, 22. but were a most sinful nation, Ezek. 16. 46, 47. yea, as Sodom and Gomorrah; and yet he calleth them his children and people: yea, passing Sodom in iniquity, and yet the daughter of his people, Isa. 5. 1, 2, 3, 5. and daughter of Zion, his pleasant plant, Jer. 2. 21. and a noble vine. Israel then was the true church of God, and the people true members of that society, and yet many of them not truly sanctified nor true Saints. And if the priests and Levites were set over a people unconverted for the truth of sanctification, though holy by external covenant, which they for their parts had broken by their iniquities, but on God's part was undissolved, and the faithful had spiritual communion together in the ordinances of worship, when the unwise, foolish, perverse, uncircumcised in heart and life, sinful and laden with iniquity were admitted as members of the same body or society, than the faithful are not defiled with the presence of the ungodly at the sacrament, though they that communicate together make one body in external communion. As the commonwealth of Israel consisting of men uncircumcised in heart, perverse, rebellious, obstinate, as well as faithful and obedient, was separated into covenant, and so one body in external communion, and might lawfully have fellowship together in the ordinances; so the faithful and scandalous received into covenant, and living in society, do partake in the same ordinances without tincture or infection to the better part. As the rebellious and perverse in Judah, so the scandalous in the church are separated into covenant: and though in course of life they be dogs, yet in public esteem they are not to be reputed dogs, nor used as dogs, till the church have so pronounced of them. Peter calleth the Jews that had crucified Christ, Acts 2. 29. & 3. 17, 18, 19, 25. Brethren; not according to the flesh, because his kinsmen, but as children of the prophets and of the covenant. And if the Apostles might hold spiritual brotherhood with them who were impenitent, perverse, rebellious, yea murderers of the Lord of life; why should it be unlawful to hold external communion in the participation of the sacraments with persons scandalous and offensive in course of life? The commonwealth of Israel was a religious polity, Object. 1. and God established them a people unto himself by covenant without exception; Robin's. Against. Bern. pag. 101. & 82. and so long as the covenant stood undissolved on God's part, though broken on theirs by their iniquity, they might hold communion one with another. Religion ever since the fall of Adam is one and the same for substance, Answ. though different in the manner of dispensation: the church from the beginning one and the same in common nature and essence, though different in the manner of government and measure of gifts fitted to several ages thereof. Robin's Aga●●●st 〈◊〉. pag. 284. The mysteries are varied according to the times; but the faith whereby we live is in every age invariable. As God is unchangeable, so is his covenant one and the same, that excepted which was peculiar to the manner of dispensation; the confederates or members of the church by God's approbation one and the same; and so the common nature and essential constitution of all true churches, from the beginning of the world to the end thereof. Robin's. Against Bern. pag. 114, & 211. In all ages of the church the members of the church ought to be saints and holy; must be such as they ought to be in some measure, or they shall not be approved of God. They are saints, Psal. 50. 5. verse 1●. who have made a covenant with God by sacrifice: But as for the wicked, they have nothing to do with the covenant. The end of the calling of the church is holiness to the glory of God, Luke 20. 26. at all times: Gen. 4. 26. and it is true in one age as well as another, Matth. 5. 16. that they who are utterly unanswerable or 1. Pet. 2. 12. clean contrary affected to the ends of the true Acts 2. 47. church, which are holiness and the glory of God, they are not called into covenant or communion with God. If in one age of the church the scriptures asscribe not holiness to a people for some fews sake, Leu. 14. 46, 47. & 15. 4, 11, 12. if the rest be unholy and profane, it asscribeth it to them in no age. Hagg. 2. 12, 13, 14. If in one state of the church unclean persons and things do pollute and unhallow clean persons and things; 1. Cor. 5. 6, 7. and a little leaven leaveneth the whole lump; it must hold true in every age in its proportion. And therefore if ignorant, unwise, impenitent, uncircumcised in heart and life, rebellious and obstinate in course and conversation, might be in external covenant with God, and in that respect a separated, holy and chosen people, with whom the faithful might hold communion external in the ordinances of worship, than it is lawful for Christians to partake in the ordinances of God's worship though scandalous livers be admitted, with whom in partaking we must have external communion. For if the scandalous were in covenant then, they may be so now: If communion with the wicked defile now, it defiled then: If the godly might then communicate because they could not cast out the ungodly, the same reason is good at this day: If the faithful be bound to reprove their delinquent brother, Leu. 19 17. and not suffer sin to rest upon him, the same duty did concern them in former times: If the sacraments be now available and of use, Ger. 17. 7. 26. 4. according to the covenant of promise which God hath made to the faithful and their seed, and none otherwise; as the sacraments are one in their common nature, so in their use, available only to the children of the covenant at all times: If it be contrary to the main ends for which the Lord gathereth and preserveth his church upon earth, that wicked and ungodly men should be received into covenant, or permitted to continue in the society of the faithful, it was unlawful in the Jewish as well as in the Christian churches. And therefore if the church of the Jews, all this notwithstanding, continued the true church of God, when it was corrupted in doctrine and manners, in officers and ordinances of worship; Jer 5. 31. when the teachers were dumb dogs and blind guides, Jer 9 2, 3. the prophets prophesied lies, and the priests received gifts, and the people rebellious, adulterous, oppressors, an assembly of rebels; John 2. 16. when the priesthood was bought and sold, Matth. 15. 7, 8. 9 the temple defiled and made an house of merchandise, the law corrupted with false glosses, Isa. 57 3. & 1. 4. and made void with false and sinful traditions; Jer. 11. 14. when error, heresy, idolatry, oppression, rebellion, Isa. 50. 1. stubbornness, Jer. 3▪ 11. & 13. 11. and all manner of sin was exceeding rife among them: If when all these things were amiss and greatly out of order, they yet continued the sheep of the Lords visible flock, and the Lord was pleased to own them for his people, his flock, his inheritance; if they retained still the holy law of God and the seal of his covenant, and the prophets and faithful servants of God held lawful communion with the church in the ordinances of God: then the covenant of God is not disannulled with his people because ignorant and profane persons are tolerated in the assembly, nor the godly defiled because scandalous persons are suffered to communicate. The word may be preached to heathen and infidels for their conversion. Object. 2. Paul preached the word to the scoffing Athenians and to the blasphemous Jews, Acts 17. 22, 23. 32. and yet had no external communion with them as with members of the same body. Acts 19 8, 9 The word may be preached to them that are without, Answ. for their conversion to the faith; to them that be within the church by baptism and external profession, for their found conversion unto God, conversion from particular sins, and building forward in grace and holiness. The word is preached to heathens and infidel's, but no communion with them is had thereby, because they are not of the Christian society: But to scandalous persons, first received into the church by baptism, and not cast out by public censure, the word is preached as unto members, and not as unto bare hearers; and they are admitted to the prayers of the congregation as well as to the hearing of the word, and that as members in outward covenant. Therefore it is an act of communion in some men's opinions. Robin's. Against Bern. pag 79. To use one ordinance and not another, is to make a schism in the church: And as the preaching of the word, not the bare tender of the word, but the giving of it to dwell and abide with a people, is a note of a true church; so is the hearing of the word an act of communion with the church. If the presence of the wicked doth not defile God's ordinance to the worthy receiver, Argum. 2. than it is lawful to receive the sacrament in a mixed congregation where scandalous persons are admitted: (For what but pollution or defilement can warrant voluntary Separation and departure from the Lords ordinance?) But the presence of the wicked doth not defile God's ordinance to the worthy receiver. One of the church committeth some notable sin known to me alone, which (being dealt with by me) he denieth, & without two or three witnesses the church may not proceed against him: I must therefore still communicate with the church, & so with him as a member of it, Robins. The simple presence doth not defile: For then the presence of close hypocrites and secret dissemblers, who are in truth unworthy though they appear not so to us, should pollute and defile. Not his knowledge of their unworthiness: For then Judas his presence had stained the ordinance of God to our Saviour himself, to whom the unworthiness of Judas was well known: then one man should be bound in conscience to excommunicate another, or himself rather, before the matter be brought to the church; yea, for that which in conscience cannot be brought unto the church. Not the notorious knowledge of their unworthiness; seeing he hath no power to repel them, nor leave from Christ to withdraw or separate himself from the society. Treat. etc. pag. 437. It is the duty of a godly man to withdraw himself from all private familiarity with the wicked, Eph. 2. 15, 16. and by no voluntary friendship to ensnare himself with them: Heb. 10. 25. But it is one thing to avoid the private society of wicked men; Judas 19 verse Phil. 2. 4. another, for the hatred of the wicked to renounce the public communion of the church, See Launch. De Eccl. pag. 129. and so of Christ, who is present with his people. The duties which I owe to a brother in this course I must perform; but privately excommunicate him, or separate myself from the congregation for his sake, I must not, because I have no charge from God no pattern from the godly so to do. My communion with the scandalous in that case is not free and voluntary upon mine own head, but necessary in respect of duty enjoined of God, through the enforcing law of meeting the Lord in his holy ordinances, and preserving the unity of the spirit in the bond of peace and love. If therefore the life be corrupt, not from corrupt doctrine, but contrary to the doctrine received, we must do as the prophets and holy servants of God did in those corrupt times, pray, mourn, exhort, reprove, threaten, give good example, but we must not depart or separate from the society where Christ is present by his grace and holy ordinances. If because some members of the body be broken, lame or diseased, the rest that are sound should forsake the unity of the body, that were to destroy the whole and not to strengthen it, utterly to overthrow, not to seek its recovery: One contagious sinner let alone, not punished, not reclaimed, may infect the whole congregation: and therefore every member must look warily to his own soul that he take no harm by such bad example, and do his endeavour that such incorrigible persons be cast out of the assembly: But the ordinances of grace are not defiled to the worthy receiver by the presence of such as should be censured, nor must he withdraw himself from the holy things of God because such as ought not are suffered to partake, so long as Christ is pleased to bear with their manners, and to continue amongst them for their refreshing who in truth of heart draw nigh unto him. If a brother be a fornicator, Object. 1. the Apostle exhorteth us not to eat with him: 1. Cor. 5. 11. Which place doth not only forbid private and voluntary familiarity but religious also, Robin's. Against Bern. pag. 258. and that both public and private. Neither is there any reason, whether we respect the glory of God, or our own safety, or the avoiding of offence in others, or the shaming of the parties, why we should avoid civil communion with any and yet hold religious communion with them. Neither is voluntary society to be opposed to religious: for no society is so voluntary as that which is religious All civil and private society or commerce with a delinquent brother is not forbidden, Answ. but familiar only. The Apostle teacheth not Christians to be uncivil, but to abstain from familiarity with such, that they might be ashamed. Ephes. 5. 6, 7, 11. For to eat bread together is a token of love and friendship in phrase of scripture: Psal. 41. 9 not to partake of, or be shut from the table, a sign of familiarity broken off. But there is not the same reason of breaking off private familiarity with an offender, and separating from the Lords ordinances if he be admitted, whether respect be had to the glory of God, our own safety, the avoiding of offence, or the good of the party fallen. For in coming to God's ordinance we have communion with Christ principally, who hath called us thither, is there present by his grace and Spirit to bless his ordinance; and with the faithful, who are there met together at God's commandment, in the name and by the authority of Jesus Christ: With the wicked we have no communion, unless it be external and by accident, because they are not or cannot be cast out. Internal and essential communion we have with Christ and the faithful only, external with the wicked. Our communion with Christ and his faithful people is not free and voluntary, but necessary; enjoined by God, not left to our will or pleasure: Our communion with the wicked in the ordinances is unwilling on our part, suffered not affected, if we knew how to hinder it lawfully. God requireth our attendance upon him in his holy ordinances, and to join with his voluntaries assembled, where he is present in the midst among them: if we cannot appear before him, as duty bindeth, but we must have outward communion with the wicked, which should be expelled, Our Saviour commandeth us to let the Pharisees alone, Matth. 15. 16. and yet to hear them, and do as they say, while they teach the truth but cannot be kept back by us, in this case our communion with God is free and voluntary, but our communion with the wicked is suffered only, or held in respect of the will and commandment of God, who requireth that service at our hands. And if civil commerce with the wicked be not unlawful when it is necessary, why should external communion in matters of religion defile, Matth. 23. 1, 2. when it cannot be avoided but the worship of the most High must be neglected? Rainold, Cons. with Hart, ch. 7. div. 4. God is not dishonoured on our part when we obey his commandments: It is an offence taken and not given; seeing the thing is in itself good, and in its kind commanded by God, and in that particular by men in authority, and directly tending to mine edification, Robins. Treat. pag. 20. the godly cannot justly be offended with that communion which God hath established, and ratifieth with his own special presence: there is no danger in spiritual communion with Christ and his faithful people, if we come to the ordinances in affiance, fear, humbleness of mind, etc. as we ought: And as for the wicked, they can take no encouragement, if according to our place and office we exhort, admonish, rebuke and tell them plainly of the danger of their sin; or if any be hardened thereby, his blood shall be upon his own head. We have received commandment from God to exhort, admonish, rebuke, watch over one another according to our place and calling: but to excommunicate ourselves because such as should be cut off are suffered, or to withdraw ourselves from the ordinances and to depart from Christ because such as hate to be reform take the covenant into their mouths, or to usurp power to censure and excommunicate, which God hath not put into our hands; these things are neither commanded nor allowed of God. The wicked usurp in that they intrude unto the Lord's table: and the faithful usurp, if without authority they take upon them to expel the wicked, or depart themselves: And if we search the scripture, and move only as the Lord is pleased to go before us, we shall not find that a few private Christians have authority in this case to do either. And hence appeareth an apparent difference betwixt external communion with wicked men in the exercises of religion, and private familiarity: For familiarity is merely arbitrary, not enjoined but forbidden; affected, not admitted only in case of necessity or necessary attendance; nor suffered only that we might have fellowship with Christ and his Saints in his ordinances of worship; nor by accident only, as we cannot expel them, or withdraw ourselves by the Lords leave and approbation. Draw this argument then into form, and it runneth thus; It is not lawful to have private, needless, arbitrary familiarity with ungodly men, who are called brethren: therefore it is not lawful to repair to the ordinances of grace when the Lord calleth, nor there to have communion with Christ and his faithful people, because the wicked are permitted to be present, when yet we have neither power to repel them, nor leave of Christ to depart ourselves. How loose this consequence is who doth not see? A little leaven leaveneth the whole lump: Object. 2. One scandalous sinner not reclaimed or cast out polluteth the whole congregation: 1. Cor. 5. 6. And men must not be blamed if they dare not dip in their meal, Robin's. Against Bern. pag. 16. lest they be soured with their leaven. The comparison of the leaven used by the Apostle is to be understood in likeness of nature, Answ. not in their equality of effecting: Gal. 5. 9 For leaven soureth naturally, and cannot but sour the meal: the godly may be hurt by the wicked, but it is not necessary. Therefore every member must look warily to himself, and do his endeavour to reclaim other, or that he may be cast out, if notorious and incorrigible, but not withdraw himself from the ordinances of grace. The doctrine of the Gospel is compared to leaven in respect of its efficacy: Matth. 13. 33. but all that hear it are not seasoned by it, though it be a good means of seasoning. The corrupt doctrine of the Pharisees is compared to old leaven: Matth, 16. 6, 12. but every one that heard it was not necessarily tainted with it. It is true, if the whole church shall bear with scandalous, notorious offenders, and do not their endeavour to bring them to repentance, or to have them cast out, they are polluted and stained by their remissness & indulgence: and this is that which the Apostle presseth upon the Corinthians, that they should give all diligence to clear themselves, If the church see not that to be sin which I see to be a sin, I having informed the church thereof according to my place, I have discharged my duty, and the sin lieth upon the church, if it be a sin, and not upon me, Robins. Treatis. Of the laws. etc. and prevent the danger which might come by their negligence. But if the church be remiss or slack, the private men who mourn for what they cannot amend, and labour conscionably to discharge their duties, may not separate from the communion or withdraw themselves from the Lord's table. For the Apostle, who blameth the Corinthians because they suffered the incestuous person, doth never blame the faithful for communicating with him before he was cut off, nor intimate unto them, that unless he did amend they must absent themselves from their assemblies and holy exercises, or depart away being come together. They that have authority to debar men from the sacrament, The printers to the Christian Readers. sin, if wittingly or negligently they allow such to approach as worthy guests to the Lords table who are known unto them notoriously to be unworthy: but if authority be wanting, if we have done the office of private Christians, or public ministers, to communicate with the wicked outwardly in the worship of God is none offence. I partake not in the ●ins of any, how great or manifest soever the sins be, or how near unto me soever the persons be, except the same sins either be committed or remain unreformed by my fault. Otherwise Christ our Lord had been enwrapped in the guilt of a world of sins in the Jewish church, with which church he communicated in God's ordinances, living and dying a member thereof, Robins. Treat. pag. 18. I answer to the examples of Christ and his Apostles; who as they abstained from corruptions in the Jewish church, so were they quite separated from all false churches, as the Samaritans and others, Ainsworth, Consid. exam. pag. 8. And thus the minister may reach the sacrament to an unworthy communicant, and yet be innocent. For he doth not so much give it him, as suffer his communion, because he hath not power or authority to put him back: He reacheth him the signs, as that which he cannot withhold, because he is held in by the most prevailing power, without which he cannot be debarred. In this case the minister is neither actor nor consenter in his admission, because he doth it not in his own name, but according to the order established by God, who will not have any member of the congregation publicly denied his interest and right to the holy things of God by the knowledge will and pleasure of one singular minister. If a minister know a man to be unworthy, he must yet receive him, because he cannot manifest it to the church: And for the same reason, if his unworthiness be notorious, if it be not so judged by them that have authority, he must administer the sacramental signs unto him, not as unto one worthy or unworthy, but as unto one as yet undivided from them. A man is not only bound in his place to do his best for the reclaiming of his brother, Object. 3. but to see his place be such as wherein he may orderly discharge the duties of admonition: Robin's. Against Bern. pag. 246. otherwise both his practice and place are unlawful. This is not sufficient, that we labour by the best means to have manifest evils amended, except our places be such, and we in such churches, as wherein we may use the ordinary means Christ hath left for the amendment of things: Idem, pag. 16. otherwise our places and stand themselves are unwarrantable and must be forsaken. If all places and stand be unwarrantable wherein we may not use the ordinary means God hath left for the amendment of things, Answ. than all places are unlawful, wherein the greatest part of the church at least do not conscionably discharge their duties, and of them which have greatest authority: Then the Levites might not abide in their stand when the priests neglected their office; nor the prophets when the priests and Levites had corrupted their ways: 1. Sam. 2. 12, 15, 16, 17, 18, 19, 20. Then the people might not sacrifice nor receive spiritual blessings by their hands when Eli's sons had notoriously corrupted their ways, Our Saviour provided beforehand, that we should not refuse good doctrine because it was delivered by wicked men, nor the faithful remain in society when the priest and people both had corcupted the law, worship, offices, and manners. To speak no more of abuses; if this rule hold, no place or standing in the church is lawful, wherein three or more private persons, who can make Peter's confession of faith, have not power of the keys to receive into and shut out of the church, Aug. Epi. 165. & Tract. in Joan. 46. & De doctr. Christ. l. 4. cap. 27. to censure and determine authoritatively. And so it may well be questioned (to say no more) whether ever there was any lawful standing in a constituted church: Since the death of the Apostles, if they be put unto it, according to this position, The followers of Mr Robinson complaining of some four or five who left their society, write thus; Which proceeding of theirs if it were approved of and followed, no church could long continue together in peace: For what these four or five men have done, that may any other man do, so that if any man do conceive any of his brethren to walk in any such sin which he judgeth doth deserve excommunication, if the church will not thereunto consent, he may rend himself from the same, Robins. Treat. Of the lawfulness etc. The printers to the Christian readers. they must confess there was never any. And considering the ignorance, infirmities, diversities of opinions that be amongst the godly, passions, distempers and corruptions, how is it possible but that the church must fall into as many schisms almost as there be men, if each man must renounce others standing as unlawful, wherein he conceiteth he is restrained of some power or hindered of some ordinary means which Christ hath left for the amendment of things. No church in the world now hath that absolute promise of the Lords visible presence which the church than had till the coming of Christ. Object. 4. It was simply necessary, Robin's. Against Bern. pag. 248. that Messiah should be born in the true church, wherein he might have communion and fulfil the law. The Lord did afford the Jews, even in their deepest apostasy, some or other visible signs of his presence, and those extraordinary when ordinary failed; thereby still declaring himself to remember his promise. There was that only visible church upon the face of the earth, tied to one temple, altar, sacrifice, priest hood, in one place; Idem, pag. 250 and no man could absolutely separate from that church but he must separate from the visible presence and from all solemn worship of God. Moreover, the Jewish church had not that distinct ecclesiastical ordinance of excommunication which we now have; but that the obstinate or presumptuous offender was by bodily death to be cut off from the Lords people; the same persons, namely the whole nation, being both church and commonwealth according to that special dispensation. These observations rightly applied do manifestly overthrow what hath been and is by others objected against communion with us in the worship of God. Answ. For if it was absolutely necessary that the Messias should be born in the true church, wherein he might have communion, than a church corrupted in officers and offices, doctrine, worship and manners, may be a true church, wherewith the faithful may hold communion without sin; or at least the faithful may lie hid in such a corrupt society, and hold communion with them in the exercises of religion without sin. And if the Jews had not power to cast out an offender, the material part of that church was not visible Saints, whom God was pleased to take into covenant, but the whole body of the Jewish nation, ignorant; impenitent, profane, obstinate, even all that were not cut off by bodily death; the sacraments must not be dispensed according to the promise made to the faithful and their seed, but promiscuously to all that came of the loins of Jacob according to the flesh; the faithful might and ought to have communion, as one body, with the wicked and profane, who remain in unbelief, and both revile and persecute the truth; Then a company of impenitent sinners might and did remain the true church, being to the judgement of men irrecoverable, than such as are altogether averse to the end of their holy calling, may be received into covenant; and though the society be never so much soured with the unclean conversation of the ungodly, yet the faithful may dip in their meal, and live in that society without fear of pollution, dishonour to God, encouragement to the wicked, or scandal to the brethren. And what then is become of the heaps of quotations whereby they would prove that the members of the church must be holy, visible saints, a people converted, in covenant, separated to the Lord, and that the church is only true whiles it continueth such, and false when it degenerateth from this disposition? and of their confident arguing, That if it were the will of God that persons notoriously wicked should be admitted into the church, then should he directly cross himself and his own ends, and should receive into the visible covenant of grace such as were out of the visible state of grace, and should plant such in his church for the glory of his name as served for none other use then to cause his name to be blasphemed? That all true churches, from the beginning to the end of the world, are one in nature and essential constitution, and the first the rule of the rest: and if it was not lawful for the godly to contract with the wicked in the civil covenant of marriage, how much more in the religious covenant of the church? That God gave unto Abraham and to his family the covenant of circumcision, which the Apostle calleth the seal of the righteousness of faith. And to affirm that the Lord would seal up with the visible seal of the righteousness of faith any visible unrighteous and faithless person, were a bold challenge of the most High for the profanation of his own ordinances? These and many the like are broken to pieces by this observation, That the whole nation of the Jews, sinful, laden with iniquity, corruptours, revolters in course of life, were Gods separated people by covenant, and might lay claim unto and could not be debarred from the visible seals of the righteousness of faith, though in themselves faithless and unrighteous. And if it was no pollution to the Jews, to suffer notorious wicked ones amongst them, so they discharged such other duties as were enjoined them by the Lord, because they had not power to cast them out; it is no pollution for private and particular Christians, who have not the power of excommunication in their hand given unto them by Christ, to suffer such as be ignorant and scandalous to communicate in the ordinances of grace with them, if they perform all other duties which God requireth at their hands. Moreover, if the Jews had not power to cast out a wicked person, they had power to cut off the presumptuous; and the neglect of the one is as inexcusable as of the other: And so the whole controversy turneth upon this one hinge, Whether one or two or some few private Christians have power to cast out and excommunicate whole societies & churches for some remissness or abuse in bearing with or admitting scandalous offenders in the societies, so long as the doctrine of grace is purely taught, the sacraments rightly administered for substance, Christ is pleased to tolerate and bear with their manners, continueth the visible signs of his presence among them, and is present by special grace to bless his ordinances to the worthy receiver. A few words one would think might suffice in this matter: but seeing the strength of the cause lieth therein, in the chapters following it shall be handled more at large. In the church of Corinth there were divisions, Argum. 3. fects, 1. Cor. 3. 3. emulations, contentions, and quarrels, and going to law one with another for every trifle, 1. Cor. 6. 1, 2. and that under the infidels; Paul's name and credit was despitefully called in question there, 2. Cor. 10. 10. whom they should have honoured as a father; 1. Cor. 15. 12. the resurrection of the dead (which is the life of Christianity) was denied; 1. Cor. 5. 1. that wickedness was winked at there which is execrable to the very heathen; 1. Cor. 11. 19, 20. the Lord's supper was horribly profaned, 2. Cor. 12. 20, 21. in that some came to it drunken; there was fornication and such like sins not repent of; things indifferent were used with manifest offence, and idolatry committed in eating at the tables of idols meats sacrificed to devils: Notwithstanding all which abuses that society is called and was the church of God, 1. Cor. 1. 2, 4▪ 9 & ●. 23. and the faithful did and might communicate with others without pollution. The Galatians had so far adulterated the Gospel of Christ that the Apostle telleth them they were removed to another Gospel, pronounceth that they were bewitched, Gal. 1. 6. & 3. 1▪ & 5. 4. and if they still persisted to join circumcision and the works of the law with Christ, they were fallen from grace, Gal. 1. 2. and Christ could not profit them: and yet they are called churches of Galatia. Ephesus was extremely decayed in her first love; Revel. 1. 4. she was not only cooled a little, Revel. 2. 14, 15▪ but had left it: In Pergamus there were some that held the doctrine of Balaam, and of the Nicolaitanes: Revel. 2. 20. In Thyatira the woman Jezebel was suffered to teach and seduce the servants of Christ: Revel. 3. 1, 2. Of Sardis the holy Ghost saith, she had a name to live, Revel. 3. 20, 21 & 4. but was dead; her works were not perfect before God; there were but a few there who had not defiled their garments: Of Laodicea it is recorded that she was neither hot nor cold, and then it is not hard to conceive how she was overgrown with disorders; and yet Christ was present with her by his grace, and the faithful are exhorted to repent, or beware of her sin, and not to forsake her society. Col. 2. 11, 16, 18. Of the abuses in the church of Rome something hath been noted before: Of corruptions and disorders in other churches the scriptures give plentiful testimony: 3. John 9, 10. But you shall never find that the faithful are warned to separate from the worship of God in these assemblies, Jam. 2. 1, 2. & 3. 1, 2. & 4. 1, 2, 3. but to keep themselves pure and undefiled, Judas 12, 13. and labour the reformation of others by all means lawful. In the primitive church after the apostles, the discipline of the church was in some cases very severe, partly to prevent the abuse of God's ordinances, partly to maintain the dignity and authority of the censures: nevertheless the godly were compelled to tolerate many disorders, which they could not redress, not in doctrine and worship, but in manners and conversation. Ius●b. Hist. lib. 8. cap. 1. Cypr. De laps. §. 4. For as soon as Christians began a little to breathe from the fear of bloody persecution, they fell into dissolute idleness, and began to nourish debate, Quia traditam nobis Divinitus disciplinam pa● longa corruperat, jacentem fidem & penè dixe●●m dormientem censura coelestis erexit. strife, hatred, emulation, pride, etc. to heap sin upon sin, as might be proved at large by the complaints of the Fathers made of the sins of the times, in all sorts, ministers and people, men and women. But it was and ever hath been the judgement of them who did so grievously complain of the sins of their times, that the godly did not communicate with others in their sins although they did continue with them in the communion of the sacraments. Cypr. De laps. studebant augendo patrimonio singuli, etc. Cypr. Epist. 51. ad Maxim. Etsi videntur in Ecclesia esse zizania, non tamen impediri dedet aut fides aut charitas nostra, ut quoniam zizania esse in Ecclesia cerni●●●●, ipsi de Ecclesia recedamus. And Epist. 52. Nobis autem secundùm fidem nostram & Divinae praedicationis datam formam competit ratio versicatis, unumquemque in peccato suo ipsum teneri, nec posse alterum pro altero reum fieri, cum Dominus praemoneae. & dicat, Justitia justi super eum erit, et scelus scelerati super eum erit. Aug. lib. 2. Contr. Crescon. Gram. cap. 32. Non est Ecclesia deserenda, tanquam frumenta propter paleam vel zizania, sicut nec domus magna propter va●● in honorata. & cap. ●7. August. Contr. Donatist. cap. 20. Toleramus quae nolumus, ut perveniamus quò volumus, ●tentes cautelâ praecepti Dominici, etc. August. lib. De fide & oper. Perniciosa est audacia, stultáque praesumtio, se ab Ecclesia separate ob exempla quorundam malè moratorum, etc. And lib. 3. Contr. Par. cap. 2. Si contagio peccandi multitudinem invaserit, non est illa excommunicanda, sed Dei correctio exspectati debet. Nam separationis consilia sunt inania, perniciosa, sacrilega, impia, superba, plùs pertûrbant infirmos bonos quam corrigunt animosos mal●s. See whit●k. De Eccl. qu. 1. cap. 10, 11. See August. Brevicul. Collat. And Aug. lib. 3. Cont. lit. Parmen. cap. 1. AUFERTE, inquit, MALUM EX VOBIS; ut si fortè non possent auferre malos à congregatione sua auferendo, malum ex seipsis, id est, non cum ipsis peccando, nec iis ad peccandum consentiendo aut favendo, integerrimi inter eos & incorruptissimi versarentur. If a church depart from the Lord by any transgression, Object. 1. and therein remain irrepentant after due conviction, and will not be reclaimed, it manifesteth unto us, that God also hath left it, and that as the church by her sin hath separated from and broken covenant with God, so God by leaving her in hardness of heart without repentance, hath on his part broken and dissolved the covenant also. The Lord Jesus threateneth the churches for leaving their first love and for their lukewarmness, Robin's. Against Bern. pag. 248. that he will come against them speedily, and remove their candlestick, that is, dischurch them, except they repent, and spew them as loathsome out of his mouth. It is true, Answ. the Apostles mention corruptions in the churches with utter dislike, Rom. 16. 17. severe reproof, and straight charge of reformation: 1. Cor. 5. 1, 4, 5. and the Lord Jesus threateneth the churches for lukewarmness and leaving their first love: 1. Thess. 5. 14. But neither Christ nor his Apostles did ever blame the faithful for holding communion in those churches in the ordinances of worship, 2. Thess. 3. 6. or give them charge to depart if disorders and abuses were not forthwith corrected and amended. 1. Tim. 6. 5. Not to inquire what is due conviction, Rev. 2. 14, 16, 20. Not to inquire what is due conviction, or when a church is to be deemed obstinately impenitent, it is most untrue, that the toleration of disorders or maintenance of corruptions of some kind by some, yea by many in the church, is to us a manifest token that God hath left it. The history of the church from the very first plantation thereof unto this very day doth evidence, that many and foul abuses, disorders and corruptions have continued in the churches of God; when yet the Lord did not utterly take from them all tokens of his visible presence. This is confessed of the church of the Jews: And if they continued the church of God when they had broken covenant for their part, so long as the Lord continued the signs of his visible presence among them; how dare any man think or say that God hath utterly left or forsaken that people amongst whom he dwelleth plentifully by the means of grace, and unto whom he imparteth the graces of his Spirit, though for their sins they deserve to be cast off? The Lord is God and not man, therefore the sons of Jacob are not confounded. The Jews at first were chosen to be the people of God, not for their righteousness, but of the rich grace and mercy of God: They continue to be his church, not for their righteousness, but according to his free and gracious promise: And so long as Christ doth of his mere grace and love bear with the manners of his church, and giveth her not a bill of divorce, it is not for men to say or judge that he hath utterly left and forsaken her. And seeing the faithful must follow Christ, dwell with Christ and abide with him, so long as Christ doth dwell in the assembly by his presence and plentiful means of grace it is not lawful for them voluntarily to depart and break off communion. CHAP. XI. Of holding communion with that assembly in the worship of God, where we cannot perform all duties mentioned Matth. 18. 15, 16, 17. Whosoever neglecteth Christ's rule in proceeding with his minister or others of the church, Object. 1. both partaketh in their sin, and sinneth against Christ's command, Matth. 18. If he be ignorant of Christ's rule and order, yet he sinneth: but if he know it, and do it not, than his sin remaineth. Now the rule prescribed by Christ is, That one brother offended should warn any member of the same church whereof he is a member, if he offend him, yea though it be his minister: And if he reform not, he must proceed to warn him more solemnly, taking two or three with him, doing it in the name of Christ: If this admonition take not effect for reformation, he must tell the church: If the church than will not do their duty, he must clear himself, protesting against their neglect therein, Hos. 2. 12. The brief and plain meaning of this objection is, Answ. That every Christian is bound to perform all those offices mentioned to every delinquent brother in society or communion; and that it is not lawful to abide in society or communion where a man cannot perform all those duties without defiling or undoing himself. And therein is employed, that seeing the Jews had no such order for excommunication established amongst them, therefore they might hold communion not withstanding the corruptions that were found amongst them. To try the strength of this argument, let it be granted, that our Saviour speaketh not of private managing of civil affairs and private injuries, whereby we might recover what we lost by the injury of our brother, (for that is an indulgence or benefit, no commandment of rule and duty; yea sometimes it is a fault not to suffer wrong) but of church-admonitions and censures, 1. Cor. 6. 1, 7. and that order which he hath set for the winning or punishment of offenders. But then by a delinquent brother we must not understand only one of the same particular society or fellowship, but any one, of what country or condition soever, with whom we have religious fellowship: Theophylact. ad Matth. 18. Chrysost. in Matth. Hom. 62. If thy brother, If any man that is called a brother; thy brother, that is, a Christian. For our Lord hath appointed no such course to be taken with them that are out of the church. Jansen. Harm. Evang. cap. 72. Suppose Christians of distinct societies living remote one from another do trespass one against the other, is not the innocent party bound to hold the course here prescribed with the delinquent brother? The rule of our Saviour is not, That one brother offended should admonish any member of the same church whereof he is a member (that is an addition which the text will not acknowledge) but, If thy brother trespass against thee. John 6. 59, 60. Talmidim lingu● Hebraeâ iidem sunt qui linguâ Graecâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, auditores. Christ speaketh here unto his Apostles, but not unto them simply as Apostles, but as disciples, Christians, and followers of Christ; because the things here commanded are common to all Christians, and not peculiar to the Apostolical function. It is further to be enquired, in what cases we are to hold the course prescribed. If thy brother sin against thee. This cannot be meant of secret offences known unto one only: For wisdom and piety both forbid us to bring into light the private sins and offences of brethren, whereof they cannot be convinced: for this is to be a revealer rather than a healer of our brother's infirmities. If I know an offence committed by another whereof I can make no proof, Gratian. Decret. part. 2. c. 2. qu. 1. c. 1, 2, 3, 4, 19 in love I must admonish him privately, mourn and pray for him, and so leave him to the Lord, to whom the judgement of secret things doth belong. This is acknowledged by them who interpret this text of sins secretly committed against God. Beza, Annot. in Matth. 18. 16. In those sins which are so hid and secret that he who should deny them can be convinced with no witnesses, there is none or very little place left to this saying of Christ. Matth. 3. 6. & 9 2. & 12. 31. & 26. 28. Robin's. Against Bern. pag. 180. Some would have it, that Christ speaketh of secret offences against God; because the word is most properly used for sin, and another for wrong and injury: but this will bear no weight. For the word is general, but the phrase, To sin against thee, is spoken of wrongs and injuries against men. 1. Sam. 19 4. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As, Let not the King sin against David his servant: that is; Do not evil unto him; Plot not evil or death against him: because he hath not sinned against thee: that is, He hath hurt thee in nothing; He hath offended thee in no matter. Did I not say unto you, Gen. 42. 22. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ar●b. Erpen. Nè peccetis. Sin not against the lad? that is, Hurt him not; or, Kill him not: for so Reuben spoke unto his brethren when they thought of kill Joseph. When any one hath sinned against his neighbour; Gen. 37. 21, 22. that is, hath hurt or offended him by any means. What have I sinned against thee or against thy servants? 1. Kings 8. 31. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that is, Wherein have I done wrong or injury to thee? And so in this passage, If thy brother sin against thee: that is, If he hurt or wrong thee; Jer. 37. 18▪ Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; not, If thou be privy to his sin. This is plain, if it be compared with that of Luke, If thy brother sin against thee seven times a day: Luke. 17. 3, 4. and the question of Peter, If my brother sin against me, how oft must I forgive him? till seven times? and our Saviour's answer, Matth. 18▪ 21. Rivet. Orthodox. tract. 1. qu. 8. pag. 126. I say not unto thee, Till seven times; but, Until seventy times seven times. Neither is our brother to be accused for every light fault or trespass against us, but for that which is scelus or affine sceleri, or for that which is an argument (unless the rest of his life be known and approved) of a profane man, a contemner of God and his neighbour. Eccl. 7. 20, 21, 22. There are some faults of men as it were natural, and of no great moment: there it is not always necessary that complaints should be doubled. Pol. Lyser. Harm. Evang. cap. 92. Some faults are to be wrapped up in silence, and covered with the cloak of charity. Beza, De presbyt. pag. 46. Not all sins are meant, but such as are stumbling-blocks to men's consciences, and such as are manifest to be sins, and to be committed, Gal. 6. 1. in case they should be denied. But though sins against God be not expressly intended in this place, Leu. 19 17. by analogy they must be understood; because the principal end why our brother offending is to be admonished, and complained of if he do not repent, Bellarm. De verbo Dei, l. 3. cap. 5. is the salvation of his soul, which hath place in sins against God no less than in offences against ourselves. But herein Christian moderation requireth, that many ignorances', errors, infirmities, and weaknesses of quotidian incursion, which overtake the godly, be covered in love, and not made the matter of complaint and censure. Some errors and frailties be of that nature, that if by admonition of love I cannot cure them, I must cover them in love, yea though the party, out of a false persuasion that he is in the truth when he doth err, should be obstinate. It must also be remembered, that this duty first by one, then by more, and lastly by the church upon complaint made, is affirmative, and bindeth only when occasion, season and opportunity is offered, or a Christian in special is called thereunto. An oath is one branch of God's worship; but he dishonoureth not God who never sweareth, if he be never lawfully called thereunto: and the like may be said of the duty of admonition by way of censure. It is the office of a chirurgeon to launch and cut when need requireth: but it is no impeachment to his skill or office, if he was never enforced to that service. If the occasion of admonition be just, a Christian must further wait for the season, when it may be fit to administer it best, and in what manner. For admonition must be used as physic, which is not like to work kindly unless the patient be in right temper to receive it. And for complaint to the church, if private admonition first by one than by more prevail not, a Christian is not ordinarily bound unto it when he cannot perform it or do it with good success. Robin's. Treat. pag. 189. If the Jews had not the distinct ordinance of ecclesiastical excommunication, yet the Lord took order then as well as now that no sin should be suffered unreformed, no obstinate sinner uncut off. And therefore if a man committed a sin, whether of ignorance or otherwise, for which he was not to die without pardon, he was to be told and admonished of his offence, Leu. 19 17. and to manifest his repentance: Deut. 17. 12. But the obstinate and presumptuous were to be cut off. Numb. 15. 30, 32, 34, 36. So that the godly amongst the Jews were first to admonish the transgressor, and if he did not repent, then to proceed further, according to the Lords ordinance. But now suppose the guides temporal or ecclesiastical, to whom the matter must be brought, be so corrupt that they would countenance the offender, punish the complainant, establish the disorder rather than redress or amend it, in this case what should the innocent do? must he complain to his undoing, or leave his standing in the church as unlawful, because he cannot do the duties which God calleth for at his hands? Isa. 57 2. The shepherds of the church of the Jews were many times blind, Ezek. 34. 3. wicked, Zech. 11. 17. vain persons, John 10. 10, 21. such as Christ calleth thiefs, robbers, hirelings. The scribes and Pharisees, what were they but blind guides, Matth. 15. 5. & 16. 6. & 26. 65. corrupt teachers, who caused the people to err: If the disciples or faithful had sought to them for reformation of abuses, or redress of offences, what could have been expected? If by the church we understand either the guides and governor's, or the whole society and faithful: we know the guides of the church are many times remiss, idle, partial, corrupt. 1. Cor. 3. 10. The Corinthian Pastors built hay and stubble upon the foundation which Paul had laid: amongst them were false Apostles, deceitful workers, 2. Cor. 11. 13. who did transform themselves into the Apostles of Christ. Gal. 1. 6. In Galatia the Pastors troubled the church with corrupt doctrine. The Angels of Thyatira, Apoc. 2. 20. & 3. 15. & 2. 14. & 3. 1. Laodicea, Pergamus and Sardis are all reprehended. What then must the faithful do? leave their stand, and depart from the ordinances of grace, whilst God is pleased to dwell amongst them? or neglect the duty which God calleth them unto, and so partake in other men's sin? The community or congregation itself is oft divided, remiss; the greatest part many times the worst, so that the best cannot be heard amongst them, 1. Cor. 1. 11. truth cannot take place. In Corinth there were so many sects and divisions that the house of Chloe was constrained to complain of them to the Apostle: 1. Cor. 5. 1, 2. most of them were puffed up in the case of the incestuous man, that it had been in vain for the better sort to seek his casting out if the Apostle had not sharply admonished them of their duty: And their disorder in coming to the Lords supper was general, so that the better sort might bewail but could not redress it. In the primitive church there was such contention oftentimes about the choice and election of ministers, the Pastors divided from the people, and the people one from another, to the committing of many outrages, that if the godly must not hold any place in the church but where they could perform all offices enjoined in the text of scripture before alleged, they must well-nigh go out of the world. In this and such cases then what should the faithful do? Tell the church they cannot; for that is divided, and it may be the greatest part holdeth the worst cause: Depart they must not, for the Lord doth not go before them; and if they depart without him, they depart from the Lord himself. What remaineth then, but that with merciful affection they dislike, reprove, and correct as much as in them lieth what they find to be amiss; what they cannot amend, that they should patiently endure and suffer, and in loving sort bewail and lament, till God do either correct and amend it, or make way for their enlargement, as they may see the Lord to go before them. But in the mean space it will be said they do not their duty in telling the church: Nay rather, the Lord requireth not that particular duty at that time, because they have no opportunity or means to do it. The rule prescribed concerneth visible and particular churches, as a solemn ordinance of Christ, for the humbling and saving of an obstinate sinner: but a Christian may be a true member of a visible church when he is hindered and cannot do the thing that is there prescribed. For our Saviour speaketh of a brother that doth justly, truly, and according to equity reprehend, admonish, or complain; and of them who being set in office do rightly and lawfully perform the office whereunto they are appointed of God; of the church who doth what becometh her, keepeth herself within the bounds prescribed of God, and rightly executeth what is committed to her trust. But in the true church of God, which Christ is pleased to grace with the visible tokens of his presence, all things may fall out clean contrary; that such as be in office do not truly discharge their office, that the church doth not keep herself to the rule, nor fulfil the trust committed unto her. Leu. 7. 20. & 22. 2, 3. In the Law they that were thought unclean were to be restrained from the sacrifices, Num. 19 13, 20. the eating of the passover, entrance into the temple. And not only legal pollutions, 2. Chron. 23. 19 but sins of all kinds, Leu. 4. 2, 13, 22, 27. & 5. 4, 17. whether by error or ignorance of the law or fact, Num. 15. 22, 23, 24. or voluntarily committed, were to be expiated according to the prescript of the law, which doth necessarily presuppose uncleanness, and that accompanied separation from the altar, and the participation of the holy things. The legal ceremonies, which were outward and carnal, did represent spiritual and internal to the minds of the faithful, as the uncleanness of the body did the inward filth of the soul. Psal. 50. 13, 14, 15, 16. The wicked are oftentimes upbraided, Isa. 1. 15, 21, 22, 23. that they durst come into the presence of God. The scriptures testify, that the Lord acceteth the sacrifices of righteousness, Psal. 51. 18, 19 of a broken and contrite heart; Hos. 6. 6. that he is not pleased with the sacrifices of wicked men, Amos 5. 22. whose hands are full of blood: Gen. 17 14. And the Lord often giveth commandment, Num. 15. 30. & 19 13. that he which shall do so or so, or shall not do this or that, shall be cut off from his people. All which, whether they conclude the use of excommunication amongst the Jews, let the learned judge. But howsoever, this is most certain; Many things were required which the wicked altogether neglected, the godly could not redress, nor complain of to them that should; or if they did, no regard was had thereunto, no reformation followed: and yet the godly left not their stand, as unlawful; nor the society, as left and forsaken of God because they had broken covenant with him; nor the ordinances of God, as if external communion with the wicked as one body had polluted and defiled them. Put case a brother offended make a complaint to the church of some private injury or wrong received by one of the same or another socity, and the church to whom the complaint is brought deal remissely, either through ignorance, partiality, carelessness, or the like; must the innocent party stand to the decision of the church, although they do not see right exactly restored, and the delinquent brought to repentance? or must he protest against their neglect, and depart from the society as not to be communicated with, because they tolerate a wicked and ungodly person among them? If the first, then simply to be present at the worship of God where wicked men are tolerated is not to partake in their sin: If the latter, than the accuser may be judge in his own cause, and not only hold him an heathen whom the church esteemeth holy and honest, but hold the church itself heathen, then, because they account him not so blame-worthy whom he accuseth: than which what is more contrary to the rule of our Saviour? And so if true examination be made, they that leave our societies because they cannot observe the rule prescribed by Christ, do of all others most neglect it in their separation; because they challenge that authority which Christ never gave them, and wait not upon him to go before them. If iniquity be committed in the church, Object. 2. and complaint and proof accordingly made, and the church will not reform or reject the party offending, but will on the contrary maintain presumptuously and abett such impiety, then by abetting the party and his sin she maketh it her own by imputation, and enwrappeth herself in the same guilt with the sinner; and remaining irreformable, either by such members of the same church as are faithful (if there be any) or by other sister-churche, wipeth herself out of the Lords church-rolle, and now ceaseth to be any longer the true church of Christ. Robin's. Against Bern. pag. 247, 248. And whatsoever truths or ordinances of Christ this rebellious rout still retaineth, it but usurpeth the same, without right unto them or promise of blessing upon them; both the persons and sacrifices are abominable. This peremptory censure is as directly cross to that which followeth immediately in the same author as any thing that can be spoken. Answ. If my brother sin a scandalous sin, and I by just order make complaint thereof to the church, I have done my duty. It appertaineth to the church to excommunicate him if he repent not, but not to me, except (Pope-like) I would make myself the church. I am guilty of the evil in the commonwealth and family for the redressing whereof I do not my duty in my place, which if I do in the church as I can, I am free from the sins done and suffered thee: which sins and evils I can no more be said to suffer (wanting power to reform them) they to suffer it to blow or rain because I hinder it not, Robins. Treat. pag. 18. For if the toleration or maintenance of one sinner against reproof and conviction do necessarily dischurch a society, how then did the church of the Jews continue the true church of God, wherein sin was generally, impudently, impenitently committed, and that by such as should have censured it in others; where the offenders were countenanced, and the reprovers persecuted, imprisoned, put to death? If no church in the world now hath that absolute promise of the Lords visible presence which that church than had till the coming of Christ, if the Messiah must be born in the true church, and the Lord did ever afford the Jews some or other visible signs of his presence in the greatest apostasy; this is nothing to the purpose. For if the maintenance of one wicked ungodly wretch wipeth a church out of the Lords church-roll, than the Jews, who did both countenance offenders, and commit wickedness themselves and that with greediness, had blotted themselves out of that book. And if the Jews continued the church of God notwithstanding their great impiety and obdurateness, because the Lord continued the visible tokens of his presence among them, then if a church or some in the church shall tolerate or countenance iniquity in others, or practise it themselves, so long as God shall be pleased to bear with their manners, and vouchsafe unto them the signs of his gracious presence and holy ordinances, it is to be reputed the true church of God, wherewith the faithful may hold communion in the branches of worship. If therefore the author had well pondered his own words, or consulted the rule of our Saviour, this labour might well have been spared. But more fully to open the weakness of this objection; Errors; as in doctrine so in practice, are of two sorts: some fundamental or bordering thereupon, which concern the very heart and life of religion, and cannot stand with faith and holiness; others not fundamental, which strike not directly at the soul of religion, though they hinder the working somewhat, or slain the work. In matters fundamental, as the profession of faith must be entire in all points of simple belief, so must the doctrine of the church in all things concerning practice: but errors of inferior alloy, wherein godly men descent pardonably one from another, both concerning faith and practice, may be found and maintained in the true church. Again, sin and iniquity is maintained either by teaching, or by doing in our own persons, and tolerating in others whom we should reform but do not. If the church by doctrine maintain fundamental evils, as the worshipping of angels, murder, adultery, etc. she is to be esteemed heretical: But if the life be corrupt, not from corrupt doctrine, but contrary to the doctrine received, the church is not to be accounted false, because wicked ones, which should be cast out, are nourished in her bosom. It is true, the service which wicked men tender unto God is abomination, as were the sacrifices which the Jews brought when their hands were full of blood; but the worship which the faithful offer unto God in that corrupt society is pleasing and acceptable unto his majesty: The prayer of the wicked is abomination to the Lord, but the prayer of a wicked minister in respect of his office, as the prayer of the congregation, is effectual and accepted for the faithful who seek unto God with lips unfeigned. The prophet commandeth us, Object. 3. Plead, or, Contend with your mother, Hos. 2. 1, 2. contend with her, because she is not my wife, nor I her husband; that she take away her whoredoms from before my face, etc. therefore if the church be remiss in her duty, the children of the church must protest against her. The meaning of the prophet is, Answ. That the godly, whether in Judah or Israel, should contend with the ten tribes, We are sure they called the people out of the church of Israel when it was idolatrous, and forbade them to come at their assemblies, Hos. 2. 2. 314. and 4. 15, 17. Amos 5. 5. Ainsw. Consid. exam. pag. 8. who by their idolatry had fallen from the conjugal covenant which God had contracted with them, and had deserved to be put away with a bill of divorce, because they had transgressed their matrimonial troth, and forsaking the true God had sought them other Gods, whom they did love and worship. And in like case, no question but the faithful may publicly and sharply rebuke the abominable idolatries of a false-claiming church, such as Israel was at that time. But if this be applied to the true church, in respect of every abuse or remissness, we shall pervert the words of the prophet, and run ourselves upon the rocks. True it is, all abuses may and aught to be reproved in the time and place, according to the nature and quality thereof: but for every offence we cannot say truly in the name of God, The church is not the spouse of Christ, nor Christ her husband: Every abuse in worship is not the adultery of the ten tribes. If this had been the meaning of the prophet, the prophets had gone most contrary to their own rules of all others: for they sharply rebuked the personal sins of Judah, as they received commission from the Lord; other sins they touched but sparingly, if at all: but they never protested against her as no church of God; they never charged the faithful to depart from all communion with her, lest they be partakers of her sins. Here the Lord goeth before the faithful in their contention with their supposed mother, they must say what the Lord putteth into their mouths, and behave themselves toward her as the Lord is pleased to give them precedent by the tokens of his presence. But they that take liberty to break off communion with their true mother and spouse of Christ because of some abuses, sport and blemishes, they speak of themselves, when they charge her to be an adulteress and not the spouse of Christ, to maintain an idolatrous antichristian, devised worship; and they run of themselves without commission or authority, when they voluntarily withdraw themselves from the ordinances of grace and communion with Christ in the same. Therefore, to conclude this point, as corrupt and unworthy members can be no cause why those that are whole should forsake the body or neglect the offices pertaining to the body, though they be hindered in their working, so no open gross communicants can be any cause why the faithful should forsake the church or communion with Christ, or neglect the duties which in particular concern themselves, though they cannot do all things that pertain to them with the whole body, as being overborne or restrained by others without whom they cannot work. CHAP. XII. The community of the faithful, much less two or three separated from the world, and gathered together into the name of Christ by a covenant, are not the proper and immediate subject of power ecclesiastical. Pour, Power & authority differ as potentia & potestas. might, or efficacious force is not all one with authority or power. Matter, Sense, Understanding, Will, are called faculties or power: Magistracy, Principalities, Governments we call powers or authorities: which import not only might or power to an action, but preeminence, jurisdiction, authority and government. Ecclesiastical power or administration of government is twofold: proper to Christ, and communicated to his church. The proper government is that which Christ hath reserved only to himself, as not being shut up within any bounds of laws or orders revealed unto the creature, but is executed according to his infinite wisdom, In Christo fuit potest●s excellentiae, quam tamen non tell quit in ecclesia. Harm. Cons. Helvet. cap. 18. Nunc est potestas absoluta, quae & Juris dicitur, Joan. de Paris. cap. 10. De potest. Act. 1. 17. by the secret hand of his Divine power, and that both extraordinarily and ordinarily: And this power is Lordly and Regal, power absolute and of excellency, which is called Power of right. Communicated government is that which being limited within the compass of certain laws and canons of his holy word, he hath committed to be outwardly executed by the hand of his ministers and churches designed and appointed thereunto: This power is ministerial only, which consisteth in the outward using of the word, 1. Tim. 3. 1. sacraments, etc. and in the political guiding of the church, Matth. 20. 26, 27, 28. concerning both the manners and necessities of all and every of them. Acts 20. 24. Papa non est Dominus spiritualium, sed minister tantum, Joan. de Paris. De potest. cap. 20. Though this latter part only of the communicated government, which is the political guiding of the church, is that discipline which generally all ecclesiastical writers speak of, yet is not that all nor the principal of his authority. And though Christ useth it many times as a chariot for his holy word to ride upon, to subdue rebellious spirits, 2. Cor. 1. 21. yet it is neither the chief nor the most ordinary means: 2. Cor. 10. 4. but the simple preaching of the word is his continual sword and sceptre, Isa. 11. 4. whereby he saveth his people and conquereth his enemies, John 3. 5, 6. beateth down strong holds, Acts 2. 38. & 24. 25. & 26. 28. and judgeth the very thoughts and conceits of the heart. And this he doth by his word, when it is not assisted by the discipline strictly taken: for the word may stand without the discipline; so cannot the discipline without the word. But this ordinary power of the keys or government, with the execution thereof, is not given to the community of the church, or whole multitude of the faithful, much less to two or three separated from the world, and gathered together by covenant, so as they be the immediate and first receptacle thereof, receiving it from Christ, and virtually deriving it to others. For no power agreeth to the multitude of the faithful, Argum. 1. virtual or formal, but that which is given them of the Lord by his positive law. John 3. 23. The whole spiritual power for the gathering and government of his church is given to Christ as Mediator, Hebr. 5. 4. and hath Christ our Lord, Matth. 28. 19, 20. the King of Saints, Rev. 13. 13. Saviour of Zion, Isa. 62. 11. the head of all principality and power, Col. 2. 10. the sole author, Ephes. 4. 7. which he received not of the church, Psal. 2. 6. but from the Father. Hebr. 5. 5. And if the power of the church be derived from and communicated by Christ unto his church, Revel. 1. 1. of necessity it must draw its original from Divine positive law, Psal. 45. 1. and can agree to none but as it is communicated. For although the light of nature teach that God is to be worshipped, yet in substantial things reason teacheth not how this worship of God is to be administered, nor the house of God to be governed, but in all this we must depend upon the mind and pleasure of Christ, the King of his church, and Saviour of his body. The Apostles had none other authority but what was given them from Christ, and the church is to derive all her authority from the same fountain from which the Apostles received theirs. Ephes. 4. 11, 12. But the communicated power of the keys with the execution thereof Christ hath not given immediately to the whole multitude, but to some persons and officers designed and appointed thereunto. Peruse the several passages of scripture wherein the power and authority of preaching the Gospel, administration of the sacraments, binding and losing is given unto the church, and it is apparent, distinct several persons are spoken of, and not the whole community. Matth. 28. 19, 20. Go teach all nations, John 20. 21, 22 and 21. 15, 16. and baptise them: Whose sins ye remit they are remitted: and Feed my sheep; Feed my lambs: were these things spoken to the whole community, or to special persons? If Christ gave this power to the community or society, I desire to know the date of this commission: whether was it universal from the very beginning of the church, or took it effect aftect churches were planted and established by the Apostles themselves? Not the first: for then the Apostles themselves should derive their power from the community and society of the faithful, which they did not, Matth. 28. 19, 20 and 18. 17, 18. but immediately from Christ, John 20. 21, 22. and that both in respect of gifts and graces, their calling itself, and designation of their persons. What Paul saith of himself, That he was an Apostle, Gal. 1. 1. Bellarm. De Pontis. Rem. l. 4. cap. 23. not of man, neither by man, but by Jesus Christ and God the Father, that is true of all the Apostles, who were sent of Christ, as the Father sent him, and are called Apostles of Jesus Christ, not only because they were to preach Christ, but because they received their commission from him. Not in aftertimes: for than they must show where Christ committed the power of government first to the Apostles, and afterwards to the community of the faithful; for which they can bring no record out of holy scripture. The ministers and guides of the church are immediately of Jesus Christ, from whom immediately they derive their power and authority, by whom they are set over their charge, in whose name they must execute their office, unto whom they must give an account, Act. 20. 28. and whose ministers they are. Take heed to yourselves, and to the whole flock, over which the holy Ghost hath made you overseers: the Apostle speaketh unto the Presbyters of Ephesus, and saith they were appointed overseers of the holy Ghost, that they might govern the church of God. They were chosen and ordained of men, Ames. tom. 1. Bellarm. enervat. cap. 3. cap. 8. §. 14. Th. Aquin. 1. dist. 12. qu. 1. a. 3. & Contra Gentes, l. 3. cap. 70. and so by immediety of person were not of God; Bellarm. De Pont. Rom. lib. 2. cap. 17. §. Observandum est. but their gifts, office and authority was immediately of God. In conferring those offices God useth the ministry of men; but the office or authority itself is not from men but from God alone. God only in regard of authority doth ever apply all power ecclesiastical unto every particular person: his sole authority doth all in it, though sometimes, as in ordinary callings, the ministry of others doth concur. Ephes. 4. 8, 11. When Christ ascended up on high, he gave gifts unto men, some to be Apostles, some Prophets, some Evangelists, some Pastors and teachers. The Pastourship is the gift of Christ no less than the Apostleship; and that the more, because it is perpetual in the church. Every Pastor is not immediately called, but the office and order of Pastors is immediately from Christ and not from the church. The person is not immediate, but the calling or vocation, and so the order and authority and all the jurisdiction. But if the calling, order and authority be immediately from Christ, than it is not derived from the community of the faithful as the immediate receptacle. Christ hath given some to be Apostles, and some to be Doctors; not all to be Apostles, nor all to be Doctors: But if the power of ordinary ministers be in the church, and the power of ordinary teaching be given to every believer, all should be made Doctors, though not to continue so in excercising the power. 1. Cor. 12. 28. God hath set some in the church, first Apostles, secondarily Prophets, thirdly Teachers, after that miracles, etc. Teachers in respect of their function, verse 29. office and jurisdiction are immediately from God, as well as the Apostles: and God hath set some only to be Teachers, not all. The steward is appointed of the master of the family alone, and hath all his authority and jurisdiction from him: but the ministers of the Gospel are the stewards whom he hath set over his house. Tit. 1. 7. The harvest is the Lords, Matth. 24 41. and to him it belongeth to send forth labourers into the harvest. Matth. 9 38. There be differences of ministeries, 1. Cor. 12. 5. but the same Lord. But if they have their order, office and authority from God immediately, they derive it not from the community of the faithful. Every ambassador in the cause of his embassage doth immediately depend upon him from whom he is sent, both with the incorrupt and indelible instrument of commandments or mandates: But the ministers of the word are the ambassadors, 2. Cor. 5. 20. not of men but of Christ: 1. Thess. 5. 12. they are the ministers of Christ, as having received power, office and gifts from him, and not of the church, as if they derived their power from the faithful. Phil. 1. 1. The Pastors may be called the ministers of the church, 2. Cor. 6. 4. as the Lords ministers or servants and the church's ministers or servants are taken indifferently: Rom. 1. 1. but they are the Lords ministers, 2. Cor. 4. 5. as they receive their authority, Col. 1. 24, 25. office and gifts from him, which they are bound to exercise and employ to the glory of his name; the ministers or servants of the church, because they minister to the church, or in the church, and are instituted by the head of the church for the use and profit of the body. Ezek. 34 6, 8, 31. The people are sheep and not the ministers, but the Lords and for the Lord: and the ministers are servants for the church, but the Lords and not the churches in the sense above named. And so they are and ought rather to be called the ministers of Christ then of the church: 1 Cor. 4. 1. for all power spiritual and ecclesiastical is a gift of God, supernatural, given to the church, because it is first given to certain persons in the church, and by them agreeth to the church; as faith, prophecy, etc. is in the church, Heb. 3. 5, 6. not primò and immediately, Gal. 6. 10. but agreeth to particular persons in the church. 1. Pet. 2. 5. The officers are part of the house and household, All the faithful are the Lords servants, but ministers are his servants in office af●er a special manner. and they are the Lords servants in his house also: and the people are the Lords servants in his house, and not only his house or household; but they give not authority to the officers, neither be they servants peculiar to do the things which belong to servants in office by peculiar right. Power ecclesiastical both of Order and Jurisdiction (as it is usually called) is signified by the power of the keys, or the power of binding or losing: But the power of the keys is immediately given to the ministers and guides of the church from God, and not from the church or community of the faithful. For the keys contain not only order, but power, exercise, and all ecclesiastical jurisdiction, which the guides of the church received immediately from Christ. As Peter received the keys of the kingdom of heaven, so the rest of the Apostles: and as the Apostles, so all their successors received them from Christ. The Apostles had extraordinary power, and might in some cases exercise it singularly and personally without concurrence of others; and their commission was of larger extent than the charge of ordinary Pastors or church-governors: but the spiritual power to bind and lose, remit and retain sins, open and shut the kingdom of heaven, is communicated to all officers, from the hand and by the mandate of the same Lord and Master. One ministerial power may be in degree of dignity above another: for the power of one may be about more noble acts then the power of another; or in the same kind, the power of one may be more extended, and the power of another more contracted. Thus the Deacons had for the object of their power and care not so excellent a thing as that of Pastors, Evangelists and Apostles: thus the power of ordinary Pastors was not so universal as the Apostles: even as in the orders of servants domestical, some are employed about lesser, some about greater and more honourable subjects: But all power of the servants must be derived from the same master of the family, upon whom they depend, and unto whom they owe service: and the whole power of the Lords ministers is derived immediately from Christ; and not from the faithful knit together in covenant. The church cannot convey what she never had: Object. 1. But the church may choose her ministers; Gratiam. Docret. dist. 79. can. 8. Quem universitatis consensus ●legerit. ●r. de Zabar. Car●. Florent. tract. De schism. Nomine universitatis debet intelligi universitas totius Christianitatis. as the Papists say, The church doth choose the Pope: for the Cardinals do not choose the Pope by their authority, but of the church: Therefore the church conveyeth authority to her ministers. The church cannot virtually or formally convey what she never had, Answ. but ministerially she may, sc. as ministering to him who hath power and virtue of deriving it. Nothing can give that which it had not formally or virtually, unless it give it as an instrument to one who hath it; but so it may give what it never had, nor is capable of. A man not having a penny of his own, may give an hundred pounds, if the King make him his almoner: A steward may give all offices in his master's house, as ministerially executing his master's pleasure. Thus the church deriveth, as taking the person whom Christ describeth, and out of power will have placed in this or that office in the church. The persons of the ministers are not immediately separated by Christ to that function, as were the Apostles: but their gifts, calling and authority is immediately from him. In respect of their graces and office there interveneth to midst betwixt Christ and them: but the appointment or designation of them to this or that place is from the church. The office is not given of men but of God only, although in conferring and special applying that power and exercise he use men as instruments or ministers. The church is in setting out or ordaining this or that man, as the college is in choosing, when she taketh the man whom the statute of her Founder doth manifestly design: And therefore though the church have power to elect their minister, it followeth not that the power of the keys is immediately in the whole multitude or society of the faithful. For electours have not evermore authority over him whom they elect; but authority and power only to apply that power to him whom they choose. The power of the Imperial dignity is not in the electours of the Emperors; nor the power of that office and authority whereunto a minister is elected, in the church who chooseth him to that office. Chamier. tom. 2. lib. 11. cap. 19 §. 11. If we consider what men give or give not, universally it must be denied that any men can make ministers; because they do not give the office, gifts or authority, which is from Christ alone. And therefore as they receive their office and graces from God, so they execute their office in the name of Christ, and not of the church: whereas if the church did virtually and out of power make an officer, he should execute his office in her name, as we see with those whom the king maketh in the commonwealth. But the church dealeth in the election of ministers in a steward-like manner, ministering to the sole Lord and Master of the house; and receiveth them into the house, not in her own, but in the Lord's name, and to do their office not in her name but in the name of their Lord and Master, who only out of power did confer that office upon them. Whence it followeth, that ordinary power of the keys with the execution thereof is not given to the community of the faithful or the whole multitude, much less to two or three knit together in covenant. The keys of the kingdom of heaven were promised and given to Peter as to a faithful man, Object. 2. and so to all the faithful, Matth. 16. 17. or to the community of the faithful. By the keys is meant the Gospel of Christ, opening a way by him and his merits as the door into the kingdom: and we must take heed of this deep delusion of Antichrist, Robin's. Against Bern. pag. 149, 150. in imagining that this power of binding or losing sins is held to any office or order in the church. Whereupon it followeth necessarily, that one faithful man, Idem, pag. 150. yea or woman either, may as truly and effectually lose or bind both in heaven and earth as all the ministers in the world. Either this is not to the purpose, Answ. or the power of the keys, and so all communicated power ecclesiastical with the execution thereof, is committed to every faithful man and woman as truly as to the Apostles. That private Christians, yea women and children, may exhort, rebuke, or comfort ex officio charitat is generali, out of the general office of charity, we confess; that by such exhortations people have been brought to the faith, we also believe: But that power to preach per modum legationis, by way of embassage, or power of the keys hath been committed to them, we never find: rather, this power was proper to the ministers ex Divino instituto speciali, by special Divine institution, and established upon special promise. Unto Peter making confession was the promise of the keys made, but not to him as a confessor, but to him and the rest as they should be Apostles sent forth with authority and commission to preach the Gospel, plant churches, bind and lose, etc. Otherwise not only the community of the faithful, but every faithful man or woman, might excercise those acts of feeding, binding and losing, and ruling, employed in the power of the keys. In phrase of speech to deliver the keys unto a man, Isa. 22. 23, 24. is to make him an officer, steward, or dispenser in the house under his lord and master, to give him authority to open and shut, bind and lose. When our Saviour said to his Disciples, Whose sins ye remit, they are remitted; As my Father sent me, so send I you; Go, teach all nations; Whatsoever ye shall bind on earth shall be bound in heaven: doth he not appoint them to chief offices in his house? and what doth he give them more than the keys of the kingdom? A legate or messenger is not sent without authority, power and jurisdiction; nor the keys of the house committed to his trust and care who is not in office. The keys of the kingdom import not only authority and jurisdiction, but power of exercising: and for that reason some have thought Peter to be a social type of the whole church, because the church doth exercise the keys. But the community of the faithful are not officers in the house, to exercise the power of the keys, to open and to shut. And if Peter received the keys from Christ as a faithful man, than the Apostles and their successors received their order and jurisdiction, their authority and power of exercising from the faithful and not from Christ immediately. Thus Protestant Divines dispute against the Papists, If Bishops receive their authority and power of exercising immediately from Christ by mandate, mission and commission, than they derive it not from the Pope. And by the same reason, if the power of the keys be the immediate gift of God to the Apostles and their successors, than they derive not their power and authority from the people or faithful in covenant. There is a key of supreme Authority, proper to God alone; a key of Excellency, given to Christ, and proper to him; a key of Ministry, given to the Apostles and their successors; and (if any be pleased so to call it) a key of Charity, given to all the faithful, who are able to exhort, rebuke, comfort, and instruct. For every Christian may admonish, rebuke, comfort, exhort, and so convert a sinner from the error of his way, and cover a multitude of sins: The office of teaching is laid upon some few chosen and ordained thereunto. Into this office may no man intrude, nor usurp it without a lawful calling, Ainsw. Mr Bern. reas. dispr. 176. but this is only an act of love and charity, an office or duty which by right of brotherhood every one oweth unto his neighbour without any special calling or authority. Whereas the matter we speak of is the spiritual power which Christ hath given for the preservation and government of his church, the exercise whereof consisteth in acts of order, office, ministry, or function, whereunto they are in special designed and called. And so if the matter of the exhortation, rebuke or admonition be one for substance, the order, function, authority, commission, power of exercising, and calling to exercise is not the same. And therefore the power of the keys promised to Peter, which doth note power and authority of function, was not promised nor given to the community of the faithful, much less to every faithful man or woman. The power of the keys given to the Apostles, Object. 3. was given to the church, intuitu ejusdem tanquam finis & totius. The flux of ecclesiastical authority from the church is two fold: per intuitum, as in them that be immediately called of Christ: & per interventum, as in them that are called mediately. It is true, Answ. the Apostles were given to the church intuitu ejusdem tanquam finis, and the power they received was for the good of the whole: but this is not enough that power may be said to be received immediately by the church as the first receptacle of it, and from it derived unto others, but this power must be in the community as the first subject from whom it cometh to the officers. As the power of seeing is not only given intuitu hominis as the end of it, and the totum to whom it agreeth, 1. Cor. 3. 22. & 4. 1. but is in homine as the first subject from whom it cometh to the eye. 1. Tim. 3. 15. The Apostles and other governor's were given of Christ for the church, as for the end; and all their authority was given unto them for the church, as for the whole: but the authority itself was immediately derived from Christ, and is not in the church as the immediate subject thereof. The authority of the Apostles and other guides was for the church, given for the good of the whole society, and so may be called the authority of the church: but the authority is not immediately in the church as the subject, nor derived from the church, but from Christ the King of the church. The authority of governor's is given of Christ, for a gift to the church, but not for a gift absolute, that it may reside in the power of the whole church to whom it is given, but for a conditional gift, that it may be communicated to the governor's themselves for the edification of the whole. It is one thing then to ask for what end or whose use the keys are given; 1. Cor. 12. 7. another, to whom. To every one is given the declaration of the spirit for profit, that is, the good of the church. But was this gift given to the community of the faithful first, and immediately? 1. Cor. 3. 12. No; 1. Tim. 3. 15. by gift and possession it was given to some, 1. Cor. 4. 1. but for use and profit it was public. As the Saints are not priests only for themselves, Object. 4. but for their brethren, for whom they offer up the spiritual sacrifices of prayer and thanksgiving; so neither are they kings for themselves alone, Robin's. Against Bern. Pag. 226, & 133. but for their brethren also, having the power of Christ whereby to judge them, 1. Cor. 5. 4, 12. the keys of the kingdom to bind and lose them, Matth. 16. 19 in the order of him prescribed. The order of kings is the highest order or estate in the church: Idem, pag. 217. but the order of Saints is the order of kings, and we are kings as we are Saints, not as we are officers, Exod. 19 6. 1. Pet. 2. 9 Rev. 1. 6. Christ maketh every believer a king, Answ. priest, and prophet, to teach, exhort, reprove, comfort, offer up spiritual sacrifices of prayer and praise, and to guide and govern in the ways of godliness: But this belongeth not to the spiritual, ministerial power and authority which Christ hath given for the conservation and government of his church. For every Christian man and woman is made a king, priest and prophet unto God to perform all offices required in that relation: but the spiritual power of government with the execution thereof is not committed to every believer in particular, nor to any one. The officers of Christ do neither feed and teach as prophets, nor govern as kings, nor offer sacrifices as priests. The word itself teaching and feeding is one thing, which floweth from Christ as Prophet: the administration of the word, whence also floweth the act of governing, is from Christ as King. It is from internal communion with Christ, that the sound, sincere, faithful, and they only are made spiritual kings and priests unto God: but it is from Christ as King, governing externally, as be beareth the similitude of a political head, that his servants do feed, rule and censure in his name. They only are made true kings and priests unto God who have received from Christ the life of grace: but they have received authority from Christ to do service in his church who have not received life of grace nor are made kings or priests unto God. The Kingdom, Priesthood, or Prophesy of Christ doth make no man politically either priest, or king, or prophet: for then all believers should exercise the office of political priests, kings and prophets in the church; which is opposite to the nature of Christ's kingdom. Christ according to his Person is neither external King nor Pastor; but doth govern his church externally by pastors and ministers, yet not as by kings or priests political, but as servants only. Pastors and teachers are but officers in the church, and in no kingly authority by participation of Christ's kingly office, neither are they as civil governor's, though the Lords servants, yet the people's lords and masters. But it is one thing to be a spiritual king or priest unto God, another to be a pastor or teacher in God's church: for that is common to all Christians, this peculiar unto them that have received authority of function from Christ. The Saints therefore as spiritual kings have not received power from Christ by function or authority to censure their brethren, or externally to rule or govern; but this belongeth to them who are designed of Christ the King unto this office. Every Christian woman may exhort or reprove without any designment of the church: is every woman made a prophet externally in the church? Is power to administer the sacraments, and authoritatively to censure offenders, (se. autoritate muneris not officii generalis or charitatis) committed to every member of the society, because every believer may exhort and admonish, not only his brother of the same or another society, but even them that are without? By the keys of the kingdom, power and jurisdiction is noted, and not the bare duty of instruction or admonition. The power of the keys is given by Christ, Matth▪ 28. 19 as the King of his church, Ephes. 4. 11. as is evident by the general institution of ecclesiastical polity, and the particular narration of polity instituted: but that every Christian was sent forth with authority and commission we never read. And if this reason be of any force, every believer man or woman is of equal authority to the Apostles in matters of ecclesiastical government, because the order of saints is the order of kings, and that is the highest: which is directly corsse to the holy scripture and the order appointed by Christ the King and Head of his church. They that have received Christ, Object. 5. have received the power of Christ, and his whole power: for Christ and his power are not divided, nor one part of his power from another: But every company or communion of faithful people have received Christ, Robin's. Against Bern. pag. 131. John 1. 12. Rom. 8. 32. Isa. 9 6. and with him power, and right to enjoy him (though all the world be against it) in all the means by which he doth communicate himself unto his church. This objection is not to be understood of the essentially Divine power of Christ which is proper to him as the Son of God, Answ. nor of the uncommunicated power of Christ given to him as Mediator, nor of that communion and fellowship which every sincere Christian and faithful soul hath with him in his death and resurrection; but of the communicated power of Christ which he hath given to his church or certain officers in the church for the good government of all and every memeber of that society: And in this sense it is not true, that Christ hath given his whole power first and immediately to every person, or every company, John 1 12. two or three gathered together, who receive him. Rom. 8 32. Every believer, man or woman, hath received Christ, Isa. 9 6. as well as every company or communion of people: hath every one received power to preach the word, administer the sacraments, feed, rule, bind and lose, censure and absolve? women and children as well as men? two as well as two hundred? private persons as well as guides? John 15. 1, 5. with or without consent of the rest? Ephes. 1. 22, 23. & 4. 15, 16. & 5. 2, 3. as well out of as in case of necessity? Every sound believer is knit to Christ, Ephes. 5. 25, 29, 30. as a branch to the Vine, as a live-member to the Head, or a wife to the Husband, Revel. 21. 2. and receiveth the sap of grace, sense, living and motion immediately from Christ the true Vine, and Head of his church: But every believer or company of believers must not challenge that power and authority immediately which Christ doth communicate to his ministers and guides for the right managing of all things in his church, or to the church with the guides and officers for the edification of the body. All power of the natural body must be together, Matth. 28. 19, 20. but it is not so in the spiritual. And if it was, the society must grow up into a perfect body, complete in all parts, before it can have or exercise the power of the whole: which two or three gathered together ordinarily cannot be in political order, as may be showed hereafter The church is a Queen, Object. 6. a Mother, a Lady, a Spouse, and to whom should Christ first commit his power but to his Queen? Robin's. Against Bern. Pag. ●23. & 133. we know well the church is the wife and spouse of Christ, and the Ministers stewards. Cant. 8. 9 Ephes. 5. 29, 30, 32. 1. Cor. 4. 1. To let pass, Answ. that this title of Spouse or Queen may be applied to one believer as well as two or three; and that the guides and officers are known by those titles and relations as well as believers not in office. Considering this power is not a Lordly power, but a power of doing service to the church for Christ his sake, and his kingdom: therefore it is fit it should be committed to some persons, and not to the whole community, which is the Queen of Christ. For Christ the King of his church hath not committed power to his Church or Queen to serve herself properly; but to have persons, who in this relation should stand distinguished from her, who are in his name to do her service. The power of priesthood was not first in the church of Israel, and so derived to the priests; but immediately from Christ seated in Aaron and his sons. The community of the faithful have neither the power of government, nor the use of that power. Not the power: for it is immediately from Christ seated in such officers or principal members as Christ himself the King of his church shall authorise, and not in the body considered apart from the officers. Nor the use of that power; because that cannot be enjoyed without officers. And if it may stand with the honour of the church to want the exercise or dispensation of that power or authority, it derogateth nothing from the prerogative of the faithful to want the power itself. For it is as much for the welfare and good of the church, that Christ out of respect to his Spouse hath given her commandment, as his steward, to elect and choose officers according to his appointment who should receive power and authority from him for such and such offices and services in the church, as that he should seat the power itself in a few or many believers, to be derived from them unto others according to pleasure. For though their authority and power be from Christ and not from the church, yet the service and authority is for the church in the name of Christ: and in that sense they are subject to the church. 2. Cor. 4. 5. In the church the officers are the ministers of Christ, to execute and administer the judgements and censures of God against the obstinate, but for the church. They are for the people, but not ministers of the people, as if they drew their authority from them, and were to execute their judgements. But though the community hath not power given unto them, yet such estate is put upon them by Christ the King and Husband of his church, that all power is to be executed in such manner as standeth with respect to their excellency. If spiritual and ecclesiastical power be in the church or community of the faithful, Argum. 2. the church doth not only call but make officers out of virtue and power received into herself, and then should the church have a true lordlike power in regard of her ministers. For as he that will derive authority to the church maketh himself Lord of the church, so if the church derive authority to the ministers of Christ she maketh herself Lady or Mistress over them in the exercise of that lordlike authority. For, as all men know, it is the property of the Lord and Master to impart authority. Did the church give power to the Pastors and Teachers, she might make the sacrament and preaching, which one doth in order, no sacrament, no preaching: for it is the order instituted of God that giveth being and efficacy to these ordinances: and if the power of ruling, feeding, and dispensing the holy things of God do reside in the faithful, the word and sacrament in respect of dispensation and efficacy shall depend upon the order and institution of the society. If the power of the keys be derived from the community of the faithful, then are all officers immediately and formally servants to the church, and must do every thing in the name of the church, rule, feed, bind, loose, remit and retain sins, preach, and administer the sacraments; then they must perform their office according to the direction of the church, more or less, seldom or frequent, remiss or diligent: for from whom are they to receive direction how to carry themselves in their office but from him or them from whom they receive their office, whose work they are to do, and from whom they must expect reward. If their office and power be of God immediately, they must do the duties of their place according to his designment, and unto him they must give account: But if their power and function be from the church, the church must give account to God, and the officers unto the church, whom she doth take to be her helpers. If it be said that God will have the church to choose officers to execute the power committed unto her, the answer is, Either God will have her elect officers of his designment, to do his work, according to that power he shall give them, and by his direction; and then they are Gods servants and not the churches, and receive their charge and function immediately from God, and not from the people: or he leaveth it to the arbitrement of the church to choose according to pleasure such as must receive charge and authority from her; and then they must execute their office in her name, so as shall seem good unto the church, and neither longer nor otherwise. For if the ministers of the church be subject to God and Christ by the intervention of the faithful only, that they preach or administer the sacraments, rule or feed, they have it from the people and not from God. And if they depend immediately upon the faithful, to wit, two or three gathered together in covenant, they must derive and draw from them what in order they are to preach unto men in the name of the Lord: For from him must the ambassador learn his errand from whom he receiveth his commission. Moreover, if the power of the keys be given first and immediately unto the community of the faithful, what reason can be given why in defect of officers the church might not rule, govern, feed, bind, loose, preach, and administer the sacraments; or if any fail in any office, why she might not supply that want by her power? For the power of the keys doth contain both authority and exercise; power being given to this end, that it might be exercised as it is vouchsafed. But the church, when she is destitute of officers, cannot execute those acts of rule, nor by her power supply the want of any office: only she hath a ministry of calling one whom Christ hath described, that from Christ he may have power of office given him in the vacant place. In the church of Christ the officers are called servants, Object. 1. and in that relation the church may be called a Lord: 2. Cor. 4. 5. And if Christ truly call the Son of man Lord of the Sabbath, because the Sabbath was made for man, Robin's. Against Bern. pag. 215. and not man for the Sabbath, we may also call the church in a respect Lord of the officers, for the officers are for the church, and not the church for them. Idem, pag. 214. The church-officers are the church-servants; and it is strange men should have no command over their servants. If the officers of Christ be both of and for the church or people and community, Answ. the people may not only in some respects be called their Lords, but indeed they have a true lordlike power over them. But the church hath no lordlike power over the ministers of Christ, whom he hath set over his house to rule and guide it by authority received from him and according to his direction, 1. Pet. 5. 4. whose ministers properly they are, who is the Prince of Pastors. The object about which the ecclesiastical ministry is exercised is the church, and their function is for the good of the church: but the principal cause and Lord of the ministers upon whom they depend is Christ and not the church. When our Saviour saith, The Son of man is Lord of the Sabbath, Matth. 12. 8. he speaketh of himself alone, Mark 2. 27, 28. rather than of man in general: For to be the Lord of the Sabbath, that is, to have the Sabbath in his power, so as he might dispense or do contrary to the law, is proper to the Lawgiver. Chemn. Harm. cap. 48. Pisc. in Matth. 12. 8. Scholar Beza, Annot. in Marc. 2. 2●. But not to insist thereupon, the ministers are appointed for the good of the flocks committed to their charge in the name of Christ, but the flocks neither are nor aught to be called Lords or Masters of their Pastors or Teachers. As in the natural body all power is first in the community or totum, Object. 2. and afterwards in a particular person or part, so it is in the body ecclesiastical. All that is true in the body natural or politic cannot be applied to the mystical body of Christ: Answ. Parabola & analogia non oport●t, nec potest per omnia esse similis; alias non jam parabola, sed ipsa eadem res esset, Th. Aquin. 3. part. qu. 8. For analogum is not in omni simile; for than it should be the same with the analogatum. All the power of hearing, seeing, etc. are in the whole man, which doth produce them effectually, though formally and instrumentally they are in the ear and eye: and the reason is, because these powers are natural; and whatever is natural, doth first agree to the community or totum, and afterward to a particular person or part: But all that is in these bodies cannot hold in Christ's mystical body. In a natural body the power is first in the community; in a particular person, from it: but all ecclesiastical power is first in our King, before any in the church from him. In natural bodies the power of seeing is first immediately in the man; and for the man, in the eye: In the mystical body the faith of the believer is not first immediately in all, then in the believer, but first of all and immediately in the personal believer, for whose good it serveth more properly then for the whole; every man being to live by his own faith. One man is capable of grace, which cannot agree to the whole community immediately. The power of Apostleship or of ordinary ministry was not first in the church and so derived to the Apostles and ministers, but immediately from Christ seated in the Apostles and ordinary Pastors and Teachers. For seeing power ecclesiastical was first in Christ, as in a prince, not subject to the church, or dependent upon her, consequently it pertaineth to him as prince to take order concerning his ambassadors and substitutes, whose power is derived from him, not from the church, who of her own nature is not a mistress in spiritual things, but the servant of Jesus Christ, redeemed by him. Christ is the first author of this spiritual power, upon whose will and institution all things depend: as for the church, she can give no spiritual power, to few or many, one or more, as please herself, for what time she will, but must submit to that which Christ hath left for her spiritual good and comfort. The words are as clear as the sun, Object. 3. Robin's. Against Bern. pag. 170. Tell the church, that is, the congregation or assembly whereof the offender is a member: which rule concerneth all the visible churches in the world, since the power of excommunication is an essential property, Idem, pag. 227. one of the keys of the kingdom, the only solemn ordinance in the church for the humbling and saving of an obstinate offender, and as necessary as the power to receive in members, without which a church cannot be gathered or consist. But what are we to understand by the church or assembly? A company consisting though but of two or three separated from the world, whether Unchristian or Antichristian, and gathered into the name of Christ by a covenant, made to walk in the ways of God made known unto them, Idem. pag. 125. though they be without any officers among them, which company being a church hath interest in all the holy things of Christ within and amongst themselves immediately, under him the head, without any foreign aid or assistance. Idem, pag▪ 126. For a set company of believers must needs be a constituted visible church. Acts 19 32, 40. & 11. 26. Two or three or more people making Peter's confession, Matth. 16. are the church. There were churches before olders ordained: Acts 14. 2●. and a company of faithful people without officers may be in covenant with God, 1. Cor. 12▪ 28. 〈…〉 pag. 128. and have him dwell amongst them, and may have communion one with another, and their children have right to baptism. Idem, pag. 130. And it must be considered that two or three gathered together have the same right with two or three hundred. By two or three having this power of binding or losing, Idem. pag. 181. cannot be meant two or three ministers considered severally from the body (which alone are not the church for any public administration, but the officers of the church) but by two or three are meant the meanest communion or society of Saints, whether with officers or without officers. This then is that which he would clearly evince out of this text of scripture, That spiritual power is essentially and primarily given to the society of the faithful, few or many, though but two or three; to the faithful without their guides or officers, who are added to the church, and derive their authority from the church, to whom it agreeth secondarily and by accident: and so by the church understand any collection of the faithful united in covenant, great or small, few or many, with or without guides or officers. The church is sometimes put for believers, Answ. few or many; But to the making up of a visible distinct society or congregation properly so called, or body political, furnished with the power of Christ for government, and the exercise of all religious duties and ordinances of worship, a competent number is requisite and necessary. At first Adam and Eve were the church, when there were none other persons in the world, and might perform all the officers of a church at that time required of them: But two or three are no sufficient number to make up that society which now we speak of. There is a twofold church, Rom. 15. 6. as the society of Christians is twofold; Col. 4▪ 11. public, or private. The private society may be in one family, though small: The public society is a convenient number of such as do in one uniform agreed course of outward joint worship of God profess that righteousness which is by the faith of Jesus Christ. Acts ●. 38, 41. & 8. 5, 6, 7, 12, 13. & 9 31. The number of men worshipping God aright is a church, Rom. 1. 17. & 3. 21. be it few or many: Philipp. 3. 9 be it few or many: but two or three cannot make up an entire society, consisting of all its parts, fitted to the execution of all substantial offices pertaining to the body or corporation. A competent and fit number there must be to make up this body; but no precise number is or can be determined: it may be more or less according to the circumstances of time, place, and other occurrences. Therefore for our direction in this case it is good to look at their pattern who first planted the churches of God, according to the wisdom of God, and by the direction of his Spirit. And to begin with the Apostles, because we speak of Christian churches, first by comparing passages of holy scripture together we shall find, Tit. 1. 5. that to ordain elders city by city, Acts 14. 23. & 16. 4. and to ordain elders church by church, are used as phrases adequate and aequipollent; not that the whole multitude of the one and local bounds of the other should make but one congregation, but because the Christians or believers within those bounds or limits were framed into one Christian society or church. For Presbyters were not given but to Disciples and Christians now converted out of the multitude and local limits wherewith cities were bounded. Now though the Apostles framing the cities with their suburbs and territories into one church or society on the present occasion doth not exclude the constituting of any other society or congregation within the same local bounds, Revel. 1. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as is evident by like places. The church in Ephesus, Ephes. 1. 1. Revel. 2. 1. in Philippi, Phil. 1. 1. in Corinth, 1. Cor. 1. 2. in Jerusalem, Acts 8. 1. & 11. 22. in Ant●o●th, Acts 13. 1. 〈◊〉 in Smyrna, Rev. 2. 8, 12, etc. when the multitude of believers should be increased; yet it doth evidently confirm, that the number of believers requisite to the making up of a perfect or complete church in all parts and offices must not be small. The Apostles never comprehend the multitude of citizens unconverted to the profession of the faith under the name of the church; neither can it be imagined, that the whole multitude within those local circuits, united in civil society, was linked by any spiritual bond or tie: but the city had the reason of an ample continent, the church of a thing contained. Nevertheless the blessing of God considered, Acts 2. 41, 47. & 8. 12. & 9 35, 42. & 11. 21, 24. & 13. 48. & 14. 21. & 17. 12. & 18. 8. which did extraordinarily accompany the labours of the Apostles, according to the prophecies foregoing touching the calling of the Gentiles, the number of believers, we may well think, within that circuit was very great. But if we take a view of particular churches, the matter will be more plain. Acts 8. 1. & 15. 4. The Christian church at Jerusalem was one distinct society, which did congregate upon occasion, Acts 2. 42, 44, 46. & 5. 12. & 6. 1. & 15. 22. & 21. 22. and held communion in the ordinances of worship: But it grew and increased; first to three thousand, then to five thousand; afterward multitudes of men and women were added, Acts 2. 41. & 4. 4. and then it came to millions. Acts 5. 14. It may be in this last number such believers are reckoned as had no fixed habitation in Jerusalem, Acts 21. 20. but came thither upon occasion, and were there in transitu, and not as fixed members of this church: viz. such as came up by occasion of the Passeover or Pentecost or other like feast, and were only there for the present. It may be the Apostles tolerated them, though more than could fitly meet together ordinarily in one congregation, because they foresaw such times to ensue, wherein many of them should translate themselves, and be dispersed hither and thither. It may be also, God let it grow more rank and abundant then ordinary churches, because it was ecclesia surcularis, many of whose branches were to be translated in their time. But whatsoever might be the reason of this great number, this is certain, the multitude was great: for after it was grown to five thousand, and multitudes of men and women were added, Acts 6. 1. it increased daily: The number of disciples increased greatly in Jerusalem, Acts 6. 7. and a great company of the Priests were obedient to the faith. The Syriack Interpreter hath it, of the Jews, sc. inhabiting Judea: but the Greek, Arabic, Ethiopick, Vulgar, and Chrysostom approve the former. And the number of Priests was not small, Ezra 2. 36, 37, 38, 39 as the scripture witnesseth. Acts 6. 2. & 8. 1. & 15. 2, 4. And when all the Apostles, or the greatest part of them, remained at Jerusalem, continuing in the ministry of the word and prayer, and that they might do it the more earnestly and diligently, left off the care of the poor to others, Acts 6. 2, 3, 4. how can we think that the whole church did not multiply and increase? It is most probable, that the whole city of Samaria in a manner embraced the faith. Acts 8. 6. The people gave heed with one accord unto those things which Philip spoke. As the whole city from the least unto the greatest had given heed to Simon Magus before, Acts 8. 11, 12. so to Philip now, when he preached Christ. It is said also that Samaria received the Gospel, Acts 8▪ 14. which argueth that it had universal entertainment among them. In other churches we shall not find the number of believers mentioned precisely: Acts 13. 1. & 14. 27. but without question it was not samall in Antioch of which it is said, Acts 11. 21. a great number believing, turned unto the Lord, vers. 24. as that Barnabas by his preaching added a great multitude unto the Lord; and that Paul and Barnabas continued there teaching and preaching with many others the word of the lord Acts 11. 26, 27. & 15. 30, 34, 35. The like may be said of Corinth, Philippi, Acts 13. 44, 45. and the seven churches of Asia, which are all spoken of as particular churches and societies. ●. Cor. 9 2. & 11. 10. They stretch the limits of the church of Corinth too far that extend it to all the Saints in Achaia, because the Apostle nameth the rest of Achaia with them, as he doth all Saints in all places. For he might speak of them as of divers churches in one province, Acts 15. 23. as he doth in other places: And it is too gross to think that all in Achaia came to Corinth to be instructed, and make their contribution, every church using the first day of the week when they assembled, 1. Cor. 16. 1, ●. to make their collections within themselves. Neither can it be well conceived how all Achaia should assemble together for the service of God and the execution of discipline, 1. Cor. 5. 4. as it is noted of the church of Corinth. 1. Cor. 11. 17, 23. It will easily be credited that the number of believers was great in Ephesus, 1. Cor. 14. 23. if we call to mind, that when Paul had been there but two years all they which dwelled in Asia had heard the word of the Lord, Acts 19 10. both Jews and Grecians, those that had used curious arts came and burned their books in the sight of all men, Acts 19 19 (which could not be done without great danger unto the church, unless a great part of the city had believed) the art of making shrines and Diana's temple was in danger to be set at nothing, vers. 26. 27. and that a great door and effectual was opened unto the Apostle at Ephesus. 1. Cor. 16. 9 And that the multitude of believers was great in all proper, settled, political societies, appeareth in this, that the Apostles appointed divers overseers, Phil. 1. 1. elders and deacons' to teach and govern the people and take care of the poor: Acts 20. 17, 25. which they would not have Acts 6. 3. & 14. 23. done, Til. 1. 5. nor could the church have born the charge thereof, Jam. 5. 14. if the number had not been large. Two or three making Peter's confession cannot be the church in this passage of scripture: for the party complained of is one member, and the complainant another; and he is to take with him one or two, if he be not heard, before he bring the matter unto the church: and how then shall any two or three separated from the world and consenting together in an holy covenant be the church in this place. If any two or three consenting in an holy covenant serve to make up this community or church, what hindereth but it may consist of women and children only? and so the spiritual authority of teaching, exhorting, binding & losing, remitting & retaining sins, shall originally & executiuè agree unto a community of believing women whereof every member is regularly uncapable. For the Apostle teacheth plainly, 1. Cor. 14. 34. that a woman may not speak in the congregation. 1. Tim. 2. 14. And though he speak particularly of prophesying and teaching, yet layeth he down a more general rule, Robin's. of the lawfulness etc. pag. 76, 77. forbidding all such speaking as in which authority is used, that is, usurped over the man, which is done specially in judgement. And if a woman may not so much as move a question in the church for instruction, how much less may she give a voice or rather a reproof for censure? And if women be debarred by their sex as from ordinary prophesying, Robin's. Against Bern. pag. 206. so from any other dealing wherein they take authority over the man, how can two or three believing women be the church, with power ministerial, publicly to bind and lose, remit and retain sins? And if two or three gathered together have the same right and power with two or three hundred, or two or three thousand, let the society without officers be never so great, it cannot be the church that is here meant. For those Divines which hold power and authority of binding and losing to be delivered by Christ to the whole church, that is, to every particular church collectively, because it pertaineth to them to deny Christian communion to such wicked persons as add contumacy to their disobedience, and to remit the punishment again upon repentance, they generally with one consent maintain, that the execution and judicial exercising of this power pertaineth to that company and assembly of officers or governor's in every church which the Apostle calleth a presbytery. 1. Tim. 4. 14. But our Saviour in that text of Scripture speaketh of the execution and exercise of the power of binding and losing, which was never committed to the community of the faithful without officers. If the joint consent of orthodox Divines move not, let it be considered, that the exercise of ecclesiastical censures external and authoritative was never committed to the community of the faithful without officers, never exercised by the faithful in any age of the Christian church. Let such as plead for this power bring forth either commission for it or precedent of it, if they be able. The external and authoritative power of binding and losing, as the greatest power in the church, doth comprehend under it all matters subordinate and of the same nature, power to preach the word autoritatively, and to admit unto or put from the sacraments: but the exercise of this inferior power was never committed to a Christian society or church without officers. And if we will not make one text of scripture contrary to another, we cannot think the exercise of that power is here given to the community of the faithful, few or many, without officers, which in all other places is given to the governor's, never to the faithful without guides. By the church the whole multitude of believers, whether with officers or without, cannot be understood. For that power agreeth not to the whole body in actu primo or in esse (as they speak) whereof many particular members regularly are not capable; as the faculty of speaking or seeing should not first belong to man as the principium Quod, if the whole in all parts were not capable of that power. But the power of binding or losing cannot regularly agree to many particular members of that community sc. women and children. And if women and children though believers be here excluded, the word church, must not be taken in the largest and most ordinary signification in the new Testament: for so it comprehendeth all believers, disciples, faithful linked in society. If the authority of binding or losing pertain to the whole church in actu primo sive in esse, and to the Presbytery alone in actu secundo sive in operari, as the act of speaking pertaineth to a man as the principium Quod, but to the tongue alone as the principium Quo, yet the church cannot be taken for the whole community: for our Saviour speaketh of the actual execution of this power, (and not of the power itself) which only belongeth to the governor's. And if the church be the Christian Presbytery as it exerciseth discipline, and not the multitude of the faithful, then is this text in vain alleged to prove all power Ecclesiastical to be originally and by way of execution in the community of the faithful: then the power of hearing, examining, determining, and censuring doth primarily belong unto the Presbytery and not unto the faithful in common. God is the God of order and not of confusion: But if the hearing and determining of all causes which may fall out in a society consisting of three or four, six or eight, ten or twenty thousand persons (for so many may be in one society) must be referred to the whole community (and that upon the Lord's day to be joined with the administration of the word, Robin's. Against Bern. pag. 230. sacraments, alms, and the rest; yea, in these cases to go before the other parts of worship, lest the holy things of God be polluted by notorious obstinate offenders) disorder and confusion cannot be avoided. When shall controversies be decided? How shall the community have sufficient intelligence of the state and quality of matters? Either businesses must be determined rashly, or infinitely protracted, before they can be heard of every man, and they agreed together. In so great a multitude it cannot be conceived how things should be done seasonably, moderately, in order, without partiality and dissension, where every one may walk according to his own rule, and no man to be guided or directed by another, but as pleaseth himself. And if spiritual power originaliter & executiuè be given to every member of and to the whole community of the faithful, then is every member in some sort a ruler and governor. And if we search into the records of the church, we shall find none example, either in the holy scriptures or the histories of the ancient church, where the universal multitude of the faithful, none directing or governing the action, Psal. 82. 1. did lawfully proceed in the determination of spiritual matters of this kind. Numb. 35. 12, 24, 25. with Deut. 1. 16. In the old testament not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when it is rendered Synagoga, Numb. 27. 1, 27. with 36. 1, 2 Deut. 19 11, 12. & 21. 20. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when it is translated Ecclesia, signifieth an assembly of princes and elders of the people, and so of prophets likewise: for when the words are general, Josh. 17. 5, 6, 7. & 26. with 4. v. Exod. 12. 3. to note any assembly of men met together, whether civil or sacred, it is not strange if the congregation of princes, 〈◊〉 8. 3. with 9 1. 3. nobles, elders, and prophets assembled be known by the same name. 1. Chron. 13. 2, 3. & 29. 1, 6. with 28. 1, 2. In the new Testament the word church is sometimes an assembly or company howsoever gathered together; but ordinarily it noteth a society of faithful Christians, 2. Chror. 1. 2, 3▪ as all and every siant are called saints. Deut. 31. 28, 〈◊〉. But as the Apostle, when he doth grievously reprehend the Corinthians that they had not brought the knowledge of their contentions to the saints, 1. King●. 8. 1, 2. with 〈◊〉. v. 〈◊〉. Deut. 23. 1. 2, 3. he understandeth not the promiscuous multitude, 〈◊〉 4▪ 14. but some special or chief amongst them: 2. Chron. 20. 5. & 6. 12, 14. So by the church, Acts 19, 40. which noteth a multitude or society of believers, 1. Cor. ●. 1, 2, 3, etc. we must understand some and the chief of the church, a church in a church. For when it commonly signifieth a multitude with relation to religion, the church-governors set over the flock by Christ, assembled to hear and determine matters that may fall out amongst the faithful, is not unfitly nor obscurely called the church. And those things are rightly said to be brought to the church which are brought to them that guide the church by the authority and appointment of Christ. As the body is said to see, when the eyes alone see; so the church is said to hear that which they only do hear who are the ears of the church. Not that the guides are substitutes of the multitude in that respect; for the eye is not the deputy of the hand or foot: but that the power which they have received, they have received it from Christ for the whole body, and must execute it to the good and profit of the whole. They are the stewards, deputies, ministers of Christ, but for the whole body and every member thereof. From all this it is apparent, that the word church in this text of scripture cannot be taken as it is commonly in other passages of the new Testament. For in other texts it noteth the multitude of believers, without distinction of sex, age, or condition: but here women and children are excluded, as regularly uncapable of that power here spoken of. In other places the church signifieth a multitude of believers, Acts 11. 26. & 14. 23. saints, faithful, or disciples, as they are distinguished from their officers and guides, Robin's. Against Bern. pag. 126, 127. which are set as stewards in the Lord's family and officers in his corporation: but here the officers of the church are necessarily included. If the word must be interpreted according to the circumstances of the text and the matter entreated of, the matter here insisted upon is no where else touched in all the new Testament (for here and no where else is a rule left by Christ how offenders are to be dealt withal, and by whom the sentence is to be determined) and if the matter be peculiar, it is no marvel if the words be taken in a sense restrained. The Syriack interpreter useth three words to express the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. First, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Acts 7. 38. Synagogue or Assembly, which is used for the Hebrew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the old Testament; and for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the new. Psal. 22. 17. & 88 31. & 106. 17, 18. But Matth. 10. 17. he translateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Tremellius rendereth, Psal. 1. 5. in Concilia; Boderian, in domum judiciorum; Psal. 22. 23. & 26. 5. De Dieu, in domum judicum. For as among the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so among the Syrians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Jam. 2. 2. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Matth. 10. 17. James 2. 6. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Acts 25. 23. The second word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 congregatio, Matth. 5. 22. Acts 19 32, 39, 40. and is used in the old Testament for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Acts 6. 15. when it signifieth the assembly of Judges, Psal. 82. 1. and in the new for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Judg. 5. 10. sit in judgement, Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Acts 5. 27. and 6. 12. and 23. 1, 20, 28. In other passages they translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Matth. 16. 18. & 18. 17. Acts 2. 47. & 5. 11. & 8. 1, 3. & 9 31. Rom. 16. 1, 4, 5, etc. which they use for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Psal. 7. 8. & 74. 2. & for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Psal. 22. 26, 27. & 35. 12. & 40. 10. & 89. 6. & 149. 1. The Arabic Interpreter useth four words in the new Testament; First of all Gamhon; See Philem. 1. 2. Acts 19 31, 39 which in the old Testament they use for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Phil. 4. 5. Psal. 35. 18. & 74. 2. Psal. 1. 5. & 82. 1. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 2. 12. Psal. 22. 26. & 26. 5. & 149. 1. & in the new for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Col. 1. 18, 24. Matth. 10. 17. Jam. 2. 2. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Acts 6. 12. The second, Gamahaton; Acts 7. 38. & & 11. 22. & 15. 3. Rom. 16. 4, 5, 16. 1. Cor. 1. 2, etc. which is used in the old Testament for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Psal. 22. 17. even when it signifieth an assembly of princes, elders of judges. Num. 35. 12, 24, 25. & 27. 1, 2. & 36. 1. & for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Psal. 22. 23. & 68 27. and in the new Testament for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Matth. 5. 22. The third, Kanisaton; Rom. 16. 1. Acts 11. 26. & 12. 1, 5. & 13. 1. & 15. 4, 22. 1. Cor. 14. 19, 33. & in the Revelation every where. The fourth, Bihaton; Matth. 16. 18. & 18. 17. Acts 2. 47. & 5. 11. & 8. 1. & 14. 27. & 18. 22. & 20. 17. 1. Cor. 6. 4. & 11. 16. Ephes. 1. 22. & 3. 10. which is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Psal. 40. 10. In the Arabic Pentateuch they put Gawkon, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Deut. 23. 1, 2, 3. & 31. 30. Leu. 4. 14. which word is not found in the new Testament. The Ethiopic interpreter, Matth. 18. 17. for, Tell the church, hath, domui Christianorum, and so Matth. 16. 18. domum Christianorum meorum, as De Dieu observeth: And if all these things be laid together, it will appear, the words used by the Syriack and Arabic Interpreters will easily admit the former interpretation. And if we compare one text of scripture with another, when the church spoken of in this passage of Matthew hath power to hear and determine controversies, and censure offenders by public authority, which agreeth to no spiritual society which hath not received power ministerial from Christ to preach the Gospel, and receive unto and debar from the sacraments by public authority; it cannot be that the community of the faithful in any particular society should be understood by the church, seeing Christ the Lord of the church hath not communicated power to them to do such things themselves, nor to deliver it over to the governor's to have such things done in their name, but hath immediately given power to his officers and ministers to do such acts or service in his name for the good and benefit of the society, and as it may stand with respect to the honour, and estate which Christ hath put upon the society, as his flock and people. Two scriptures are so plain, Object. 4. clear, evident, and perspicuous for excommunication, Robin's. Against Bern. pag. 170. the former Matth. 18. 15, 16, 17. for the order and degrees of proceeding, the other 1. Cor. 5. 4. for the persons interessed in the business, as that to bring in other scriptures for the expounding of them, is in truth as needless and lost a labour as to light the sun and moon a candle. They among whom the fornication was, out of the midst of whom he was to be put, and which were puffed up when they had rather cause of sorrowing, to them the Apostle writeth, them he reproveth, they were to be gathered together for the excommunicating, purging out and judging of the offender, vers. 1, 2, 3, 4, 5. And therefore the duty here enjoined as well concerneth the brethren as the officers, except we will say the fornicator was only among and in the midst of the officers, and to be put from among them, and left among the people still, and that the officers only were puffed up when they should have sorrowed, and not the brethren with them. It concerned the people as well as the priests, in the type and shadow, to put away leaven out of their houses, and to keep the passover with unleavened bread; and so in the truth and substance, to purge and put out this leaven Paul speaketh of, namely the incestuous person, vers. 6, 7. The Apostle admonisheth them that they were not to be commingled with fornicatours, nor to eat with them, vers. 9, 10, 11. and this duty as well concerned the people as the officers. They with whom Paul dealeth are commanded to put the wicked man from among themselves, vers. 13. So that the same persons from among whom he is to be put are to put him away, which are both officers and people. They whom the Apostle by his letter made sorry for their failing in the casting out of the incestuous man, and that with sorrow to repentance, manifested with great indignation and zeal, they were to reprove and censure him, and so did for his reformation and their own clearing: which, that it was not the case of the officers alone, but of the brethren with them, appeareth in these scriptures, 1. Cor. 5. 1, 2. with 2. Cor. 2. 5, 6. & 7. 8, 9, 10, 11, 12. Paul writeth not only to the officers, but to the brethren as well as to them, to forgive or lose, to comfort or confirm their love toward the same person upon his repentance, 2. Cor. 2. 7, 8. therein plainly witnessing, that the brethren as well as the officers had bound, rebuked, and manifested their indignation against the sin and the person for it. The conclusion inferred is, That the rule prescribed by Christ, Matth. 18. and the practice of the same rule by Paul, 1. Cor. 5. do severally and jointly couple and combine together the elders and the people in the censuring of an offender; Robin's. Against Bern. pag. 242, 243. the officers going before, the brethren following in their order, and the women lastly by silent consent: wherein the scriptures distinguish them from the men, 1. Cor. 14. 34. 1. Tim. 2. 12. But this conclusion fighteth with itself, Answ. reacheth not to the point in hand, followeth not from the premises, if understood according to the Authors meaning. It is cross to itself: for if women may not authoritatively excommunicate, than every one two or three amongst whom the fornicator was, whom the Apostle reproved because he was not cast out, whom he admonisheth not to be commingled with fornicatours, whom he made sorry for their failing, and to whom he writeth to lose & forgive him, etc. had not equal power with the officers to cast him out, or to forgive him. For all these things were written to the church of Corinth, to the women as well as the men, unless we shall say the incestuous person must be left among them, or they might company with fornicatours, etc. In scripture they are distinguished from men, it is said, & therefore in some cases that which is said to the whole congregation doth not equally concern every one in the congregation, but in their order. 1. Cor. 9 And if women be not comprehended in those exhortations and rebukes as equal to the brethren, we cannot say the brethren are comprehended as equal to the officers. But each thing must be expounded according to the nature of the argument, and conference of other scriptures. In general the whole society may be blamed when every particular member is not in fault: as here we may well think, some in Corinth mourned, and endeavoured to have the incestuous person removed (who else should inform the Apostle, now far absent, of this abuse and their gross security?) but could not prevail: and yet the Apostle rebuketh the whole society. And the same may be observed in the Prophets; they rebuke the common sins of many as if all had corrupted their ways. Again, the Apostle might rebuke the whole society, that he was not cast out, when yet the authority to cast him out pertained to some only. Some he might rebuke, because they were puffed up and did not sorrow, nor admonish governor's to do their office: others, because they did not cast him out, or rebuke him earnestly to bring him to repentance. Both the brethren and the officers might be remiss, the one to stir up by grief and just indignation, the others to do the duties of their place; 1. Cor. 5. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 conversa●ionem cum fr●tribu●. and so both sorts worthily incur rebuke. So he might admonish them all not to be commingled with fornicatours, but every one according to his place: not the brethren, by private familiarity and conversing; not the guides, by their remissness, suffering him to abide in the society whom they ought to expel and cast out. He might decree and command, that when they were assembled together in the name of Christ, they should deliver him to Satan, some by their authority derived from Christ, whereunto the rest must give free and willing consent. It pertained unto them all to endeavour his casting forth, but to every man in his order: to the officers, to cast him forth by their authority; to the faithful, by admonition, sorrow, free consent, and just indignation, if upon rebuke he did not testify repentance. It concerned the people as well as the priests to put away leaven out of their houses, and so every man was to put leaven out of his own house, and every Christian man and woman is to purge sin out of their hearts, and do their endeavour to reform others: But if this be applied to the purging and casting forth of the incestuous man, than it must be remembered, that similitudes hold not in every thing: For otherwise every prticular man and woman in Corinth, being a member of that society, had authority of himself actually to thrust out the incestuous person, which is directly contrary to the Apostles admonition. For when they were assembled together in the name of Christ, the Apostle willeth them to deliver up to Satan him that had done that wicked deed. He designeth none other author of this sentence but the Lord Jesus Christ, in whose name, that is, by whose authority and commandment received from him, he would have it to be administered. For nothing can be done prosperously in the church unless all things we undertake be ordered according to the prescript of the chief and supreme Lawgiver. But God never gave authority to every particular believer, two or three, to thrust every notorious offender out of the congregation, as he charged every master of a family to put away leaven out of his house. By the power of Christ is understood the incommunicable power or virtue of Christ, whereby he worketh powerfully by his Spirit in the ministry of the word, and confirmeth the sentence of the church rightly pronounced, according to his promise; Matth. 28. 19, 20. That virtue or efficacious power by which he is with his church to the end of the world, Luke 24. 49. and promiseth to be in the midst of two or three that should be so gathered together in his name. Acts 1. 5, 8. And Paul encourageth the Corinthians to minister the discipline of excommunication upon the incestuous man, arming them thereunto by the mighty presence of Christ, by which it should be made effectual. Or if by the power of Christ we understand both that which is proper to Christ and that which is communicated to his officers for the good and benefit of the church (which is less probable) yet there is no syllable, that this power is given immediately to the whole community, and from them derived to the officers; much less, that it is given originally and executiuè both to a small company of believers without officers. For the Apostle speaketh not of the power but of the execution of that power which God hath given, and that by a church completely furnished with officers for that purpose. The principal cause of that casting forth was the power, that is, the commandment and authority, of Christ, who is the author of ecclesiastical power; the near cause, the commandment of the Apostle, Let him be delivered to Satan; the next cause, the authority of the governor's to whom Christ hath committed the care of his flock. But as the authority of Christ doth not take away the judgement of the Apostle, nor the judgement of the Apostle the authority of the governor's, no more doth the authority of the governor's the due regard and respect which must be had of the people in the execution of that dreadful sentence. To this purpose is the distinction of a twofold excommunication or power of the keys used by Divines: The first concionalis, per modum doctrinae, which is the first part of the power of the keys; and so the pastor alone may excommunicate the impenitent according to the commandment of Christ: The second judicialis, per modum sententiae, which is not in the power of every pastor, but of the church, sc. of the rulers or officers in respect of authority derived, but to be exercised with due regard had to the community, as the flock and sheep of Christ. 2. Cor. 2. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat non tam, comprobare, quam, cum autoritate discernere, & legitimè rem transigere, ut ratum & authenticum sit quod actum fuerit. It cometh from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, authority, whence also cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a lord, or one having authority. Chemnit: Exam: part. 4. De indulgent. pag. 89. Significat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, communibus quasi sufl●agus & publicà autoritate aliquid comprobare, confirmare, ratum facere & habere. When the Apostle writeth to the Corinthians in behalf of the incestuous person, to confirm their love towards him, he saith it is sufficient that he had been rebuked of many; thereby understanding, not the whole society, but the chief or governor's to whom the care of ecclesiastical discipline was committed. And if the congregation was freely and deliberately to consent to his excommunication, the authority of many was sufficient for his rebuke, by whom it was performed, to whom belonged the authority of binding and losing ministerially. It is true the word many is now and then put for all, when the subject matter requireth it be so understood; but there is no reason so to take it in this passage: and if all had received authority immediately to rebuke by way of censure and ministerially, we can give no reason why the Apostle should not rather have said, of all, then, of many. The question than is not, whether all due regard should be had of the congregation or church in a matter of such weight and importance before the governor's proceed to the sentence of excommunication; but whether the power of excommunication and exercise thereof be primarily in the people, and from them derived to the ministers: which is not proved by this nor any other text of scripture. Two or three met together in the name of Christ are the church that hath power to excommunicate: Object. 5. But that agreeth to the whole community, Matth. 18. 19 and not to the officers alone. Moreover, the power of excommunication is an essential property, Robin's. Against 〈◊〉. pag. 227. one of the keys of the kingdom, and as necessary as the power to receive in members, without which a church cannot be gathered or consist. Every society consisting of two or three believers met together to pray is not that church which hath power to excommunicate: Answ. for then in many Christian congregations, and in divers families, there should be many churches invested with this authority. No one example can be alleged out of scripture or ecclesiastical story of the ancient church, in which the multitude of the faithful, no guides or officers moderating the action, did lawfully excommunicate or judge (as the Apostle speaketh) any member of the society. No promise can be showed in holy writ wherein any such authority is bequeathed to two or three private believers, disciples or brethren. The sentence of excommunication is to be concluded and denounced by men met together in the name of Christ, that is, by the commandment and authority of Christ, and with the power of Christ: but it will never be proved, that Christ hath authorized two or three Christian people, without officers or guides, to meet in his name, and by his power to denounce that grave and fearful sentence. The church, to whom this power pertaineth, is an assembly gathered in the name and by the power of Christ for such a purpose, which agreeth to them only who have received power from Christ to do that service, and not to every society, nor to every one in any complete society of believers. And thus the words of our Saviour must be expounded, if they have such reference to the precedent matter. But they may contain a reason drawn from the less to the greater, thus; If Christ be present with two or three gathered together in his name to ask things agreeable to his will, he will much more confirm in heaven whatsoever his officers and servants assembled in his name shall determine and conclude, and what sentence they shall denounce upon mature deliberation according to his will. If we speak of complete churches, such as the Apostles planted, it hath power of excommunication, which is one part of the power of the keys: but the execution of that power is not essential to the church, either constitutively, or consecutively: It is neither the matter nor form of the church, nor that which doth necessarily flow from them as an inseparable property. The moderate use of excommunication is necessary to the well-being of a church: but there may be a true church where there is no discipline of excommunication, and where that censure is not put in practice. He may be a good physician who never used section; a good chirurgeon, who hath no saw; and the body sound which never suffered the cutting off of a member. The conclusion is, That all spiritual power is immediately derived from Christ, to be exercised by his direction and appointment for the good and benefit of the whole church. The power of preaching the word authoritatively, and administration of the sacraments, pertaineth to the Pastors and Teachers only; which power they have received from Christ, & must exercise for the edification of the flock. The power of excommunication formaliter & exsecutiuè is proper to the company or assembly of guides and rulers in the church, derived from Christ, to be exercised as Christ shall go before them, but with the notice of and due regard had unto the whole society. CHAP. XIII. An examination of sundry positions laid down by Mr Jacob in his Exposition of the second commandment, tending to Separation. TO know the true sense and meaning, the just scope and purpose of the second commandment, is of continual and necessary use; and rightly conceived, might be a means of unity and peace amongst brethren in matters of worship. In this regard Mr Jacob (as he saith) compiled a brief exposition of that commandment, and with a mind desirous to maintain and keep the people of God within the bounds of truth and peace. I purpose a brief, plain and modest examination of his exposition in some particulars, concerning the special object of the commandment, and positions, taken by some to be just grounds of Separation. By the second commandment we stand bound to embrace all the instituted holy doctrines, To the Christian reader. means and ordinances, both inward and outward, appointed of God to bring us life: to believe that we have (to bring us to eternal life) a Mediator and Saviour given us, Exposed. the 7. and 〈◊〉 rule. and that he is a Priest, Prophet and King: These things are not in the first, but in the second commandment, although they be inward actions of the mind and inward worship. This is a private conceit, Answ. affirmed without ground or reason to support it, cross to the commandment and Mr Jacob himself. Contrary to the commandment? for the first commandment enjoineth us to take the true Jehovah to be our God, as in covenant he hath bound himself unto his Israel: But God is not our God in covenant but in and through a Mediator: And therefore the first commandment bindeth us to take the true God in and through a Mediator, that is, Jesus Christ, to be our God. Exposit. the 1. rule. Mr Jacob holdeth the tables of the law to be the Lords testimony and convenant, wherein all duties whatsoever, Exod. 31. 18. & 32. 15, 16. even the Evangelicall, Deut. 9 9, 10, 11, 15. as faith, hope, and repentance, are commanded. But in the covenant of grace, in what commandment the Lord hath bound us to know, believe, hope or call upon him, in the same he hath obliged us to know him in Christ, to believe in him through Christ, and to call upon him in and through a Mediator. For God in Christ, or God and Christ, is the object of Christian religion: and since the fall of Adam there is no throne erected unto which man can come, no way prepared, no liberty granted for man to come, no good success to be expected, but in the name of a Mediator. It is impossible to conceive, how Christians should believe that God is, or that he is a rewarder of them that seek him diligently, but according to his covenant of mercy; how they should believe in his free grace and mercy for the remission of sins, but in and through Jesus Christ our only Saviour. The selfsame precept which bindeth Christians to take the true God to be their God, King, Father, Judge and Saviour, bindeth them also to take Jesus Christ to be their sole Mediator, Redeemer, Saviour, King and Priest and Prophet. Not to believe in or worship Jesus Christ, is a breach of the first commandment: so the profession of Turkism is against the first commandment. To believe in or pray unto Angels or Saints departed as mediators, is a breach of the first commandment. All honour and service whatsoever, inward or outward, which is due unto God by virtue of the first commandment, it must be done unto God in and through Jesus Christ: and not to give that honour unto Jesus Christ, or to give it unto any other, is a breach of the first commandment. It is true, that inward and outward worship both, when they are both of one nature or kind, are required in the first precept: as, if I must pray unto God in the mediation of Jesus Christ, or pray unto Jesus Christ mine only Saviour, I may kneel or prostrate myself, or bow my body in the exercise of religion; and these actions must be referred to the same commandment. It is also true, that the second commandment reacheth to the heart, and requireth that we rightly conceive of, allow, approve and affect the ordinances of instituted worship appointed of God as well as exercise and maintain it: but seeing the worship itself commanded is instituted, it is also outward. Besides, there be some things of mere nstitution which pertain to the third and fourth commandments: as the institution and observation of the seventh day from the creation, in time of the Law; and of the first day in the week, in time of the Gospel. Exposit. the 1. rule. Mr Jacob himself saith, The fourth commandment (in the word, Sabbath) setteth down one particular, even the ordinary seventh day of rest, but understandeth all holy days instituted of God, that they are likewise to be sanctified. By his own confession then all instituted doctrines and ordinances are not referred to the second commandment. The just and true general matter of the second commandment is, Exposit. the ●. part, tit. The exposit. of the second commandment. a free and voluntary institution (or matter instituted) only or specially in the exercise of God's worship, wherein it hath no way any necessary use of itself. This is the general matter or full extent of the second commandment, even in the mind and purpose of God himself the author of it: And it is likewise the just and full definition of Gods instituted worship in general, that is, whether true or false. This is obscure and doubtful. Answ. If the meaning be, that all instituted or positive worship of God which carrieth the Lord's stamp and approbation must be referred to this commandment, and that all worship devised by men, for nature, use and end one with the worship instituted of God, is a breach of the second commandment, it will be granted freely, and might have been delivered plainly. But if the meaning be, that all free and voluntary institutions whatsoever must be referred to the second commandment, if of God, as just and allowable, if of men, as sinful, it hath no ground of truth or probability. For many free institutions cannot be referred to the second commandment: and concerning the instituted worship of God, God hath left many things undetermined, wherein the church may take order and give direction without sin, unto what commandment soever in general the things may be referred. The Lord forbidding to bow down unto or serve an image, doth therein forbid all approbation, liking or reverence, though never so small, showed towards any institutions and inventions of men, set up in the room of or matched with the Lords own instituted worship: But an invention for nature and use one with the true worship of God, and an institution in the exercise of religion are not one and the same. There aught to be very clear and plain proof in God's word to warrant every visible church, Exposit. the third part, tit. The exposit. of the second commandment. if the members thereof desire to have comfort to their own souls; because this is even the first and weightiest matter in religion that can concern us, viz. to be assured that we are in a true visible and ministerial church of Christ: For out of a true visible church ordinarily there is no salvation; and by a true visible church (and not otherwise ordinarily) we come to learn the way of life. Therefore above all things it is necessary that every Christian do rightly discern of the divers kinds of outward ordinances in this behalf, chiefly of visible churches; and withal to understand which kind or form thereof is the true visible church of Christ, or kingdom of heaven upon earth, which is the only way, and in it the only truth ordinarily leading to eternal life hereafter. For the true visible church of Christ is but only one (questionless) in nature, form and constitution. There are express and pregnant texts of scripture which show what is the true visible church of God, Answ. whereunto Christians may and aught to join themselves in holy fellowship in the ordinances of worship: As, where the covenant of God is there is the people of God and the visible church: Ephes. 2. 12. For communication and receiving the tables of the covenant is a certain sign of a people in covenant. Rom. 9 4. For what is it to be the flock, sheep, or people of God, but to be in covenant with God, to be the church of God. The word maketh disciples to Christ: and the word given to a people is Gods covenanting with them; and the people's receiving this word and professing their faith unto God, Leu. 2. 13. is their taking God to be their God. Deut. 29. 11. Those assemblies which have Christ for their Head, Deut. 33. 3. & 26. 17. and the same also for their foundation, are the true visible churches of Christ. It is simply necessary, that the assemblies be laid upon Christ the foundation by faith: which being done, the remaining of what is forbidden, or the want of what is commanded, cannot put the assembly from the title and right of a church. For Christ is the foundation and head-corner-stone of the church. The form is coming unto Christ, and being builded upon him by faith; the matter is the people united and knit unto Christ, and so one unto another. Now where the matter and form of a church is there is a church. Every society or assembly professing the int●re and true faith of Christ, and worshipping God with an holy worship, joining together in prayer and thanksgiving, enjoying the right use of the sacraments, and keeping the unity of the Spirit in the bond of peace, is the true church of Christ. The Gospel may be preached to Infidels; some supernatural truths may be professed by heretics; the use of the sacraments may be in adulterate churches: but the entire profession of all fundamental articles of faith to be believed, and main precepts and moral laws for practice to be acknowledged, the dwelling of the truth amongst men, and the right use of the sacraments, which is ever joined with true doctrine, and to be esteemed by it, is proper to them that be in covenant with God. The laws and statutes which God gave to Israel was the honour and ornament of that nation, a testimony that the Lord had separated them from all other people, even the Gentiles themselves being judges. Deut. 4. 6. This is your wisdom and your understanding in the sight of the people. Psal. 147. 19, 20. He gave his law unto Jacob, Neh. 9 13. his statutes and ordinances unto Israel. Thou gavest them right judgements and true laws, ordinances and good commandments. Acts 7. 38. Who received the lively oracles to give unto us. Luke 16. 29. They have Moses and the Prophets. Sound doctrine and entire profession of the truth is to be found in the church alone, and is contained in the belly of the church as light in an house, Isa. 2. 2, 3. whereby it may be discerned. The law shall go forth of Zion: it is not elsewhere to be found. Isa. 59 21. My word shall not depart out of the mouth of thy seed, See John 8. 31. etc. The sacraments are seals of the covenant of grace, 2. Cor. 5. 19 and symbols or testimonies whereby the people of God are distinguished from all other nations. The sacraments when for substance they be rightly used are tokens and pledges of our admittance into and spiritual entertainment in the Lord's family. Gen. 17. 10, 11. This is my covenant that I make with thee. Exod. 12. 1, 2, 3. Go teach all nations, and baptise them into the name of the Father, etc. Amend your lives, Matth. 28. 19, 20. and ●e baptised. The sacraments do necessarily presuppose a church constituted, Acts 2. 38. unto which they are committed, as the oracles and ordinances of God unto Israel. Baptism rightly used is within and not without the church: Ephes. 4. 4, 5. It is a seal of the covenant (which is the form of the church as some call it) to the faithful and to their seed: Acts 2. 41. It is the sacrament of initiation, whereby members are solemnly admitted into the body of Christ. To have Pastors which feed with spiritual knowledge and understanding, is a gift of matrimonial love, which God vouchsafeth unto his church: Jer. 3. 15. And I will give you Pastors according to mine own heart. And though all that hear do not receive the love of the truth, yet where God giveth his word it is a sign that some in those places belong to the kingdom of heaven. The Apostles first gathered churches, and then ordained elders in every city: So that it is proper to the church to be fed and guided by true spiritual Pastors, who do both teach and bless in the name of the Lord. The true worship of God is an inseparable and infallible mark of a people in covenant with God: Psal. 48. 1. For where Christ is there is 〈◊〉 church: Matth. 18. 20. but Christ saith, Where two or three are met together in my name, there am I in the midst among them. This is the privilege of the saints: Ezek. 46. 10. that Christ, the prince of his people, is in the midst of them, See Lavater in Ezek. and goeth in when they go in. And for certain, they are gathered in the name of Christ, who being lawfully called do assemble to worship God and call upon his name in the mediation of Jesus Christ. In times past the church was acknowledged by these signs; of continuance in the apostles doctrine and fellowship, Acts 2. 42. and breaking of bread, Josh. 24. 14. and prayer, of true fear, entire service, Rom. 10. 14. holy profession, and religious prayer. The weightiest matter therefore in religion that concerneth a Christian, is to know God and Christ, to repent heartily and believe unfeignedly, which is ever accompanied with holiness of conversation, if God give time and opportunity: because without these there is no salvation to men of age and discretion. It is a matter of weight and importance also, to know where and how God is to be worshipped, and the right use of his ordinances, as of prayer, and the sacraments; because otherwise we cannot know how to join ourselves in holy communion with the people of God in the ordinances of worship, which is a necessary duty if God give opportunity. But to know the external order or constitution of a particular, ministerial, political church, is not a matter of weight or importance, to be matched with either of the former. And if Mr Jacob comprehend all these things under the name of the church, his speech is false, deceitful, and confused, because he distinguisheth not things that be of different kinds. If the latter, it is most inconsiderately spoken and weakly proved. For out of the catholic invisible church or society there is no salvation; but out of a particular, visible, ministerial church salvation is to be had. Internal society with the members of Christ, and communion with Christ himself which is invisible, is necessary; external not so. Christ is the Saviour of his body, and saved he cannot be by Christ that is not a live-member of his body. Noah's ark builded by God's appointment for the safety of all such as were obedient to his preaching, was a type and figure of this only holy catholic church, not of a visible, particular, ministerial church: for as none of the sons of men besides such as entered into Noah's ark were saved from the deluge, Gen 7. 11. & 8. 12. so whosoever entered into the ark were saved from the deluge: Heb. ●1. 8. And so Noah's ark was a type of that church into which whosoever entereth he shall be saved. But this cannot be affirmed of the visible church. 1. Pet. 3. 20, 21. Peter speaking of the ark, wherein few, that is, eight souls, were saved by water, he saith, The like figure whereunto, even baptism, doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience inwards: Gods) by the resurrection of Jesus Christ. His meaning is, that Noah● ark was a type of that church out of which there is no salvation, in which there is most certain salvation; and the waters by which such as entered into the ark were saved, a type of baptism. But of what baptism? external? No: external baptism and the ark of Noah were types of the same rank, both types and signs of that internal baptism which is wrought by the holy Ghost, by which we are incorporated into the body of Christ, and become more undoubtedly safe from the everlasting fire then such as entered Noah's ark were from the deluge of water. If the ark which Noah built did save all such from the deluge as entered into it, how much more shall that holy and catholic church which Christ hath built and sanctified by his most precious blood, give eternal life to all such as in this world become live-members of it? Such members they are made, not by becoming members of the visible church, but by internal grace or sanctification. There is not the same reason of external and internal communion with the church. The inward is and was ever necessary, the external necessary when it may be enjoyed. Some may be of the church in respect of the profession, participation of the ordinances and other inferior privileges, who are not of the invisible church, that is, do not communicate in the most perfect work, force and effect of saving grace. And some that be not full members of the true, orthodox and visible church, may notwithstanding be found and live, members of the mystical body of Jesus Christ. For all that truly believe are in the state of salvation; and all that be in the state of salvation be members of that church out of which no salvation is to be hoped for or can be obtained, which doth comprehend all the faithful and them that shall be saved. They are in act and in deed both in and of that church, and not in desire and wish only; because they are actually in the state of salvation, the heirs apparent to everlasting blessedness, actual partakers of the benefits of Christ's death which accompany salvation. They are given unto Christ, set into him as branches into a vine: and they that be such, be in deed and act, not in desire alone, members of Christ's body. All that were not in the ark perished in the waters: No member doth live but that which is actually joined to the head, and draweth life from it. Baptism is the seal of our solemn admission into the church: but it is not the gate of our setting into Christ, but the seal of that admission we have received by grace & are partakers of by a lively faith. True believers then are in the state of grace; actual members of the militant church, but of a visible, particular, ministerial church or congregation they may be members in desire only. For it may so fall out many times, that he who is joined to Christ by a true and lively faith hath not means and opportunity to unite himself unto a visible and ministerial church. The Catechum●ni who did truly 〈◊〉 unfeignedly believe in Christ were live-members of his mystical body, and in respect of full, effectual and saving participation of Christ's benefits, actual members of the church invisible, when in respect of solemn outward and sacramental admission they were not members of any visible congregation. If a Christian be unjustly excommunicated, he still retaineth all those things which the best parts of the church have, inward or outward: and though he be cut off from the meetings and assemblies of particular churches, so that he may not bodily be present when the people meet together, yet still he hath the communion which only is essential, and maketh a man to be of the church, in that he hath all those things which the best that remain not ejected have, as faith, hope, love and profession of the whole truth of God: He is the friend of God, an heir apparent of the new Jerusalem, a living member of the mystical body of Christ: And if he be not cut off from Christ, from hope of salvation, and fellowship of the saints triumphant, neither can he be cast out from the fellowship of the church militant: for the church militant and triumphant is one. The performance of holy duties is an action of them that be already of the church, and doth not make a man of the church: yea, the performance of these duties is a thing of that nature, that by violence and unjust courses, holden by wicked men, we may be hindered from it without any fault of ours. Now that it often falleth out through the prevailing of factious, August. De vera relig. cap. 6. seditious and turbulent men, that the best part is unjustly and undesert 〈◊〉 cast out of the visible church is a thing so plain and confessed that it needeth no proof. In times of grievous and hot persecution, under which the church hath laboured, the faithful have been compelled to meet in woods, dens, and caves, some in one place, some in another, as opportunity was offered; their societies have been broken, and set congregations dispersed and scattered; when yet they continued the true church wherein salvation was to be had, and enjoyed the ordinary means of salvation. And if we speak of a visible ministerial church, as it is here meant by you, the faithful who professed the truth of the Gospel entirely, and did communicate in the ordinances of worship for the space of this fourteen hundred years and upward had not means, or at least did not unite themselves into a visible ministerial church of Christ: And if out of this your church ordinarily there be no salvation, no means leading to everlasting life, the Christian world for these many hundred years hath wanted ordinary means to bring them to life and salvation, and been in that state in which no salvation ordinarily can be expected. If we detest the consequence as dreadful, not standing with the promises made to the church of the Gentiles and the tender mercies of God vouchsafed to his people, we must acknowledge the position from whence it followeth undeniably to be most rash and inconsiderate. Out of doubt this kind of the visible church is now under the Gospel only lawful for us, Exposit. the third part, ubi s●prá. even a particular ordinary congregation only. And whatsoever kind or form of a visible church is instituted or ordained by men, the same is contained manifestly in the negative part of the second commandment, that is to say, it is simply unlawful and by God himself here forbidden unto us. In the new Testament the church doth signify a multitude of believers, Answ. whether assembled or dispersed: and whether they be met in one place or separated in place they retain though same name still. The church is a society of the faithful, not an assembly, if we speak properly. When the word is put absolutely, it noteth the multitude or society of the faithful, which is distinguished from their assembly or meeting together for the worship of God. Heb. 12. 23. For we shall read, the church of God or Christ, and so the church of the firstborn; but never, the church of these or them, or you or us, but assembly or assembling of yourselves. Jam. 2 2. Now the society may be one, Heb. 10. 23. when the congregations be divers in respect of place where they do assemble. It is not opposite to the unity of an ecclesiastical society, that the members should ordinarily assemble in divers places for the worshipping of God, so long as they be united by the same laws, have communion in the same ordinances, and be linked under the same spiritual guides and officers. When a church did comprehend a city with its suburbs and the country circumjacent, I mean the believers who professed that faith within that circuit, it might well be that the number did so increase through the extraordinary blessing of God which did accompany the preaching of the word in those primitive times and first planting of that heavenly kingdom, that they could not well meet ordinarily in one place, and yet might and did continue one society. For when a number is gathered in small villages, or some added to the number already gathered, it is not meet they should be neglected because small, nor yet divided from the body because the number not competent to make an entire and perfect body of itself. The increase of churches doth require an increase of ministers, and if they grow to bigness more than ordinary, an increase of places for their assembling, when the essence of the visible church is not changed, nor one multiplied or divided into many. And it is more available for the good of the church, and further removed from all ambition, if the society shall assemble in divers places as parts and members of one body, then to constitute a distinct free society consisting of some few believers, not fit to make up an entire body, contrary to the precedent examples of the apostles. In times of hot and grievous persecutions the churches of God could not assemble in any great numbers in public places, but have been compelled to meet in dens, and caves, and woods, one and the same society in divers places, yet so as the society was not broken, though their meeting together in one place was interrupted. To meet together therefore in one place is not so essential to the church, but it may continue one in laws, ordinances, government and communion, though in respect of multitude, distance of places, and many other occurrences they be constrained to assemble and hold their meeting severally. And that it was thus in the churches planted by the apostles, it is most probable. May we not well think that the Christian church at Jerusalem, for whom Christ had prayed particularly, to which some attribute the first miraculous conversion by Peter's preaching, and amongst whom, being now ascended into glory, Acts 11. 19, 20. & 15. 2, 4, 6, 22, 23. & 16. 4. & 21. 18. he did more abundantly display his power, and more conspicuously swallow up the scandal of his Cross; which had the labour of all or many of the apostles for a time in it, whose care and industry we may guess at by their ordination of Deacons, that they might not be distracted; whereunto much people did resort daily, who though explicitly they did not believe in Christ, yet had they in them the faith of the Messias, and so were nearer to the kingdom of God than the common heathen; which was to send out light to all other churches, and be a common nursery to the world: May we not well think that this church did quickly rise to such bigness that they could not well assemble in one congregation, as we call them? And the same may be said of other churches before mentioned. For at that time the regions were white even unto the harvest; the time was come when that heavenly kingdom was to be planted amongst all nations: and at the beginning God did reveal his arm more extraordinarily; and things which have their set period of growing do in their beginnings come on the fastest. And seeing the apostles were extraordinarlly furnished for the work, and had a great and wide door set open unto them of God, seeing they were diligent and industrious in their work, and God was pleased mightily to accompany their endeavours, is it not more then conjectural, that within short time the number of believers in those great and populous cities, with their suburbs and circumjacent villages, did exceed the capacity of one congregation? The officers also which the Apostles ordained for the use of those churches, were in number more than one ordinary congregation could bear, or were necessary for the service thereof, unless it were exceeding great, and could not long continue together with edification, but of necessity must assemble in several places. It was not the apostles practice to ordain pastors in those places where as yet no sheep were to be seen or very few: and it had been inconvenient to tie the faithful to one congregation, when by reason of multitude they could not meet in one place to their edification. What then remaineth, but that they might assemble in divers places, and yet hold communion in laws, ordinances, government and officers? When presbyters were first assigned to their particular cures, it is not certain. Hist. Eccl. l. 2. cap. 15, 16. Eusebius reporteth, Rain. censur. that many churches were gathered in Alexandria by Mark: Apo. pra●. 2●. Scalig. De Emend. temp. lib. 6. But what he allegeth out of Philo, as if it was to be understood of Christians, is misapplied by him. The first (as it is commonly received) that divided churches into parishes, and assigned presbyters distinctly to take care of them, Platin. in eucharist. Onuphr Pauvin, lib. De Episc. tit & Diacon. Cardin. & interpr. vocum obscur. was Euaristus Bishop of Rome. But Platina reporteth this upon the credit of Damasus, and that supposititious: for the author of the book carrying the title of Damasus was Anastasius Bibliothecarius, an Abbot of Rome, who lived about the year DCCCLVIII. Tituli, etc. Euseb. Hist. l. 3. cap. 27. Russ. 32, 33. Er. & lib. 4. cap. 9 And what probability is there, that under the reign of Trajan, who moved the third persecution from Nero against the church, Plin. epist. l. 10. ep. 97. and that most violent, there should be place to divide parishes, and place singular presbyters over their peculiar charges? Tert. Apol. 2. Polyd. Virg. De invent. l. 3. cap. 8. Some think with more probability, that Dionysius, who was bishop of Rome in the year of Christ 267. did ordain parishes, Platin. in vit. Dionys. & Onuphr. Annot. in Platin. ibid. and commit them so ordained to Presbyters: For in his days the church had peace, Galienus by public edict granting liberty. But if it be yielded that there were some parochial divisions about those times, they were not many, and within the city, and were but as chapels of ease, the church holding and continuing the same communion. And whensoever Presbyters were assigned to their special cures, we may conceive the multitude of believers, though within the cities only, necessarily required their assembling in divers places before. For though the number of Christians was sometimes greatly wasted with hot and fiery persecutions (as Platina in vita Xisti. 1. who followed Alexander the successor of Euaristus, about the year of Christ 120. writeth by reason of the frequent slaughters there were few found at Rome which durst profess the name of Christ. And Onuphrius Annot. in vit. Hig. saith, Although all Popes in those times suffered not martyrdom, yet they endured many things for the confession of Christ, of the raging common people and wicked magistrates, who retained perpetual hatred against Christians) nevertheless at other times the number of Christians did greatly increase; as the Ecclesiastical story noteth a most remarkable growth of the faith in the time of Fabian before Cornelius. Euscb. Hist. lib. 6. cap. 36. Neither must we think that an Emperor, Gr. cap. 28. as Philippus, favouring the faith, Lat. 25. Ruff. did not bring on multitudes to the like profession. Cornelius reporteth, that in the church of Rome there were seven Deacons, Euseb. Hist. l. 6. cap. 35. Lat. 43. Gr. 33. Ruff. seven Subdeacons', two and forty Acolytes, two and fifty Lectours, Porters, Exorcists, six and forty Presbyters, a thousand and five hundred widows, poor and sick: And from hence he doth amplify Novatus his pertinacy, that none of the numerous clergy nor yet of the people very great and innumerable could turn him or recall him. This was one visible ministerial church, wherein all the members had union and communion together for the mutual edifying and restoring one of another; but it was too great and abundant ordinarily to assemble in one place. So that the church might remain one when the multitude was too great to meet in one place ordinarily, and when particular Presbyters were assigned to particular cures: For that was not a division of the society into societies distinct, but an assignment of some particular officer to the oversight of one part or branch of the society, for the more fit and commodious government of the whole, as it was conceived: and they so attended that branch of the society or church, that their care and oversight reached to the whole. And out of doubt this form or kind of a visible and ministerial church is much nearer to the patterns and precedents set by the apostles in the first plantation of Christian churches then that two three or few believers, uniting themselves in covenant, should be reputed the only visible and ministerial church, independent, from whom the officers should, as their servants, derive their authority. This kind or form of a visible church is so far from being the only lawful and allowed form of a church in scripture, as if we speak of a church complete in respect of the inward substance and external order, furnished for all duties and offices required of the church, it is not so much as warranted in scripture. To the constitution of a visible distinct society or church there is required, First, an entire profession of one and the same faith and holiness, entire in all fundamental articles of faith to be believed as necessary to salvation, and main precepts and moral laws for practice to be acknowledged. A lively operative faith maketh a man a true member of the church invisible; and the profession of faith and holiness, a member of the church visible. Profession of Divine verities revealed in Christ, whom only the companies and societies of Christians acknowledge to be the Son of God and Saviour of the world, doth distinguish Christians from Jews. The entire profession of faith, according to the rule left by Christ and his first disciples and scholars the holy apostles, doth separate the multitude of night-believing Christians, which is the sound part of the Christian church, from all seduced heretical combinations. Secondly, there is required an union and communion in the true worship of God, and ordinances belonging thereunto, appointed of God himself, sc. prayer, administration of the sacraments, and dispensation of the word. But the time may fall out, that the preaching of the word may be omitted, and reading or meditation may possess the place thereof, nay, mere desire conjoined with manifold sighs. So the administration of the sacraments may be left off, as it was in the church of the Israelites for the space of forty years in the wilderness. But though the being of a church is not absolutely destroyed by the want or omission of these exercises for a time, yet they are actions necessary to the well-being of a church, and such as flow from the very nature of a church if they be not hindered. Thirdly, there must be subjection to lawful guides, officers, or pastors appointed, authorized and sanctified to lead and direct the flock in the happy ways of eternal life. Companies of believers were gathered before elders were ordained amongst them, and the church may continue when guides are wanting (as in case they be taken away by death, persecution, banishment) but it is not complete or perfect without them, neither can it hold communion in many ordinances of worship, nor execute many offices which belong to the church consisting of all its parts. Fourthly, to the making up of an entire, visible, distinct society, orders, laws and discipline is required for the perventing of abuses and scandals, the preservation of the holy things of God from contempt, the recovery of them that fall, and suppression of profaneness. Discipline is needful in every society, without which it cannot long continue but all things will run into confusion. It is necessary the members of the church should live Christianly, otherwise the profession of faith and administration of the holy things of God must needs be polluted. Discipline, put for the censures, hath no practice but in an united body or church, which must needs have a being before it can exercise its power: But the excercise of that power in a body complete is necessary, not simply to the being but to the well-being of the whole. As a city, so the church cannot be without those things which belong to the necessary being thereof: but it may be without those that belong unto her safety alone, though not so well. Fifthly, the members of a visible church must hold fellowship in faith and love, not only one with another, but with all other visible churches, and all others entirely professing the faith of Christ and walking in holiness, so far as they hold communion with Jesus Christ. For all visible churches, though distinct societies; be sisters, one in profession, fundamental laws and ordinances, and should be one in hearty love and affection: And no particular church can be called or be the true church of Christ but as it holdeth union with the catholic. From the relation whereby Christ is referred to his members, these things flow, sc. That Christ doth expound to them his word for the food of eternal life, and doth hang seals to his word whereby he doth confirm and ratify it. From the relation whereby the members of Christ are referred to him their Head, these things flow, That whosoever would be accounted for true members of Jesus Christ they must acknowledge and receive that food and those seals appointed by Divine institution. If the faithful must assemble to hear the word of God, call upon his name, and receive the sacraments, than there must be some to preach the word, administer the sacraments, and bless in the name of the Lord, and that by authority from God. If they must receive the word, and avouch themselves to be the people of God, than they must walk before him in holiness, and maintain the unity of the Spirit in the bond of peace. If the temple of God must be kept from pollution, and the holy things of God from contempt, than there must be authority communicated from Christ to censure such as offend, to repel the notorious, to comfort the afflicted, and receive the penitent. If all promiscuously may not meddle with the dispensation of the holy things of God to that purpose, than there must be order for their election and admission into that office, and for the execution thereof being admitted thereunto. Where all these things are to be found purely, the church is excellent for degree, pure and famous: Where any of these are wanting or impure, the church is so much defective or impure, though it may be pure in comparison of others. Wheresoever we see the word of God truly taught and professed in points fundamental, and the sacraments for substance rightly administered, there is the true church of Christ, though the health and soundness of it may be crazed by many errors in doctrine, corruptions in the worship of God, and evils in the life and manners of men. Profession of the true faith alone in matters fundamental, and holy prayer, with exhortation to obedience, is a mark of the true church, though the sacraments upon occasion be not there administered so that they be not neglected upon any contempt or erroneous conceit of their not being necessary. Where most of these notes are wanting or impure, the church is of less account, in dignity, excellency and credit coming short of others, according to the degrees of impurity in the marks, the deficiency of some marks, and the nature of the marks themselves in which the impurity is: As impurity in doctrine or administration of the sacraments is worse than disorder in matter of government only. Therefore to the full complete constitution of a visible church many things are required, and that of divers kinds in themselves, and of divers degrees of necessity, all which cannot be referred to the second commandment; but many, and they most necessary, to the first; some to the third; some to all: And though in things essential and unchangeable, belonging to the being of the church, and matters positive determined by God, nothing must be done besides the rule; yet in things not determined, concerning external order, and the better exercise of that authority which Christ hath committed to his servants, some things are permitted to the wisdom of the church, according to the general rules of scripture. And if the church, holding the true faith, as it hath formerly been said, shall exceed or fall short in some particulars, for such superfluity or defect she is not to be rejected as no true visible church of Christ. Every church-ministery made and devised by the policy of men, Exposit. of the second commandment. and not instituted of God, is against the second commandment, etc. And all offices and ministeries in the church which are found in the scripture as instituted by God, are in the affirmative part of this second commandment. The church-ministery, Answ. in respect of the main and substantial duties belonging thereunto, doth pertain to the second commandment in part, not wholly or only: but in respect of things circumstantial annexed to the ministry, it belongeth not to the second commandment. And if we consult scripture, that is a new or devised ministry which for substance of the office is not of God, be the outward calling never so orderly or legal; and that ministry is not new or devised which for the substance of the office is of God, though the entrance was disordered in the person admininistring many things be amiss, and in the execution many defects or superfluities. If a minister orderly chosen and ordained shall preach false and corrupt doctrine in points fundamental, or administer false sacraments, his ministry is new, devised, false, notwithstanding his lawful entrance. If a minister enter unlawfully, either by the tumult of the people, partiality of the overseers, or corruption of patroness, if he preach Christ crucified sound, and rightly administer the sacraments, his ministry is true and of God, though his entrance be of men. If a minister preach sound doctrine in the main, though mixed with some errors, and administer the holy sacraments, though with some superstitious rites, his ministry is not to be esteemed new or devised for these weaknesses. If some things humane be mixed with Divine, a sound Christian must separate the one from the other, and not cast away what is of God, as a nullity, fruitless, unprofitable, defiled, because somewhat of men is annexed unto them. In the body we can distinguish betwixt the substance and the sickness which cleaveth unto it; betwixt the substance of a part and member, and some bunch or swelling, which is a deformity, but destroyeth not the nature of that part or member. Which of the prophets doth not cry out against the pride, oppression, covetousness, tyranny of the priests in the time of the law? Their offices were bought and sold; they themselves despised knowledge, opposed the prophets of the Lord, strengthened the hands of the wicked, and were enemies to all piety, and yet their ministry was not false and devised for the main substance of it. Cann. Necess. of Refer. cap. 1. § 3. It is objected by the rigidest Separatists, with great confidence, That to communicate in a false ministry, is certainly a breach of the second commandment. For what do they else but set up an idol, yea and bow down unto it, which serve God in and by a devised ministry? But if first they would consider what a false or devised ministry is, and then what it is to communicate in the worship of God with them, they would soon forsake this fort, wherein they trust. For the ministry may be true and of God, when the election is disordered, and the person unmeet, and the execution maimed. If this be not granted, there was neither church nor sacrament nor ministry in the world for many hundred years: yea, if every superfluity or defect make a nullity of the ministry, they that think themselves the only ministers will be found none at all; because they derive their authority from the community of the faithful, it may be two or three only united in covenant, which hath none authority to communicate it, as hath been proved before. For so we may reason as they do, That is no ministry which is derived from them and executed in their name who have none authority to give it. What is it to communicate in a false ministry? Is it to communicate in the worship of God with them whose calling is not in every respect appointed and approved of God? I might entreat them to look to their own standing before they accuse others, and justify their own calling before they seek to draw others from the communion of the church upon such pretences. But if that be their meaning, the proposition is weak, it can neither stand alone nor be underset with any props. For when the prophets prophesied lies; Mic. 3. 11, 12. and the priests bare rule by their means, Jer. 5. 31. was their ministry true or false? Isa. 56. 10. When the priests were dumb dogs that could not bark, Ezek. 44. 7, 8. and greedy dogs that could never have enough, was their ministry true or false? John 2. 16. When the priests bought and sold doves in the temple, or took upon them to provide doves and such like things for them that were to offer, was their ministry true or false? When the scribes and Pharisees corrupted the law by false glosses, taught for doctrine men's precepts, made the commandment of God of none effect by their traditions, and set themselves against Jesus Christ, was their ministry true or false? If true; then an ignorant, idol, profane, idle ministry, which despiseth knowledge, opposeth godliness, profaneth the holy things of God, corrupteth the law, polluteth his worship, strengtheneth the hands of the wicked, leadeth the blind out of the way, may be a true and lawful ministry. If false; then to communicate in a false ministry is not a breach of the second commandment: For the true prophets forbade not the people to hear the priests, nor our Saviour his followers to communicate with the scribes and Pharisees in the worship of God. He charged them to beware of their leaven, to let them alone, because they were the blind leaders of the blind: but he never laid his commandment upon the faithful, not to communicate with them in the worship of God. And therefore to communicate with ministers no better than Pharisees in the true worship of God, is neither a vain worship, nor an abetting of the party in his sin, nor to rebel against the Lord, nor to commit spiritual whoredom: but on the contrary, it is to worship God aright, to reverence his ordinances, to rely upon his grace, to hearken unto his voice, and submit unto his good pleasure. If their ministry was true in some respects and false in others, than the ministry is not absolutely false which in some respect is not pure as it ought and is to be desired; then also it is no sin to communicate in a false ministry in some respect, so far, to wit, as it hath truth in it, and doth carry the stamp of God. The priests, scribes and Pharisees, were of the tribe of Levi, which was set apart for the ministry, John 10. 5. yet might they be strangers, thiefs, robbers, murderers, which the sheep of Christ will not hear, that is, follow or be led by them. For the ministers whom our Saviour chargeth as thiefs and murderers, were of continual succession of Levi and Aaron especially: and it is to be understood of them who teach false doctrine, and not of them who enter without a lawful outward calling. And to enter by Christ the door, teaching him alone to be the only Saviour and Mediator, is the note of a good shepherd. To hear them, is not simply to communicate with them in the ordinances of God, which the godly and faithful among the Jews might not refuse to do with the Scribes and Pharisees, who were thiefs and robbers; but to receive their doctrine, and embrace their errors, which was evermore unlawful. The thiefs and murderers in the church of the Jews sprung up with them, and continued amongst them, and neither departed themselves nor were cast out by others that had authority. Acts 20. 25, 26, 27, 28, 29, 30, 31. In the Christian church divers false teachers, ravening wolves, Antichrists, rose up, not from among the Heathen or Jews, but in and from themselves: whereof some went out from the church and separated themselves; 1. John 2. 19 others were cast out by excommunication, and delivered up unto Satan, Tit. 3. 10. that they might learn not to blaspheme; 1. Tim. 1. 20. others were tolerated in the church, either because their heresies were not so pernicious at the first, or the better side had not power to cast them out, 2. Thess. 2. 3, 4. or they preached fundamental truths but of evil minds. Phil. 2. 5. These in respect of outward order were lawfully chosen or called, and yet false prophets, discovered by their doctrine not by their calling, and some of them continuing in the church, the faithful are warned to beware of their errors that they be not infected by them, but not forbidden to partake at the ordinances of worship because they are present. And if we look into the Scriptures of the old and new Testament, we shall never find the prophets called true or false in respect of their outward calling, but in respect of their doctrine. A man may have a lawful outward calling to the ministry and yet be a false prophet, because he preacheth the lying visions of his own heart. But we shall never find him called a false prophet who teacheth the truth as he hath received it of God, because in some particular his calling might be excepted against. And seeing he that speaketh the truth to edification, exhortation, rebuke and comfort of God's people, according to the command of God, is a true prophet, he that speaketh the dreams of his own heart is a false prophet: Robin's. Tre●t. Of the lawfulness etc. pag. 47. It were good, if they in whose mouths the challenge of false prophets is rifest, would better weigh how they themselves expound and apply the scriptures in their writings or prophesyings, lest notwithstanding any outward church-state (or calling, as they pretend) they be deeper wounded by the rebound of their accusations this way then their adversaries. For whosoever will be pleased to try and examine the matter unpartially, shall find their quotations of scripture to be many, impertinent, forced, wrested, miserably abused, without all fear or reverence. Let no man therefore be dismayed at their great confidence, big words, multitude of scripture-proofs, or pretended grounds from others whose principles they put in practice: for if they be particularly examined, they will either disclaim the cause, or put weapons into thy hands truly to fight against and put them to flight. But for the present I forbear to enter into particulars, because I desire the satisfaction of the more moderate sort, who though they scruple communion in some particulars above handled, do yet dislike that total Separation which others make, and that bitterness of spirit wherewith they prosecute their cause. The Lord in tender mercy look down upon his church, make up the breaches which sin hath made, remove the stumbling-blocks and occasions of offence, recall such as are gone astray, cause his truth to shine more and more in our hearts, and teach them that fear his name to walk in love, and by an holy unblamable conversation in all things to approve the soundness of their faith and sincerity of their religion before all men, for the comfort of their souls, the edification of others, and the glory of his great name, through Jesus Christ our Lord. FINIS. The general heads contained in this Book. CHAP. I. OF a stinted form of prayer. pag. 1. CHAP. II. All things essential to prayer may be observed in a prescript form. pag. 12. CHAP. III. A stinted Liturgy or public form of prayer is no breach of the second commandment. pag. 23. CHAP. FOUR It is as lawful to pray unto God in a form of words devised by others, as to sing psalms to the praise of God in a stinted form of words prescribed by others. pag. 54. CHAP. V. A stinted form of prayer doth not quench the Spirit. pag. 83. CHAP. VI In scripture there be prescript forms of blessing, prayers, salutations, etc. which may lawfully be used. pag. 97. CHAP. VII. The churches of God have both used and approved a stinted Liturgy. pag. 106. CHAP. VIII. The people may lawfully be present at those prayers which are put up unto God in a stinted form of words, and partake in Divine ordinances administered in a stinted Liturgy. pag. 122. CHAP. IX. It is lawful for a Christian to be present at that service which is read out of a book in some things faulty both for form and matter. pag. 157. CHAP. X. It is lawful to communicate in a mixed congregation where ignorant and profane persons be admitted to the sacrament. pag. 187. CHAP. XI. Of holding communion with that assembly in the worship of God, where we cannot perform all duties mentioned Matth. 18. 15, 16, 17. pag. 216. CHAP. XII. The community of the faithful, much less two or three separated from the world, and gathered together into the name of Christ by a covenant, are not the proper and immediate subject of power ecclesiastical. pag. 231. CHAP. XIII. An examination of sundry positions laid down by Mr Jacob in his Exposition of the second commandment, tending to Separation. pag. 282. FINIS. Octob. 9 1639. Imprimatur Cantabrigiae. Ra. Brownrigg Procan.