A Trial of Church-Forsakers, Section 16
SECT. 16. The Browniſts maine exceptions in their former argument, againſt our common-prayer booke more ſpecially.
THough ſet formes of publicke pray…r may be lawfull, uſefull, commendable, and glorious,Ob. yet they ſay, that our common prayers are not ſo fit a way to worſhip God by: nay they ſay more, that that worſhip is plainely idolatrous. I am ſure that that aſſertion is weakely ſuperſtitious. I would wiſh them that they be piouſly carefull, that they ſpeake not evill of that they know not, 2 Pet. 2.becauſe they are not careful or willing to know, we ordinarily know unwiſe young men, when their whoſe ſoules live in their affections, to make many objections againſt many good orders, and lawes, who, when ripeneſſe, and experience, hath made them ſee the reaſons, have beene aſhamed of what they have done: and may it not be ſo with theſe men and women? Howſoever I would intreate them to conſider what they may reade in the hiſtorie of our Church, that when a godly martyr was reading in a primar of our Church, and came to Lord have mercy upon us, Christ have mercy upon us, an ungodly ſerving-man, who was ſet to attend him, blaſphemouſly mocked at it, but hee was ſtrooke madde that night, and dyed miſerably. Let them duely conſider this, and feare to open their mouthes againſt any comforts of the godly, and advancement of godlineſſe. As for my part, I have reade ſome liturgies beſide our owne, and have heard of others: but (bleſſed be God) I never ſaw, or heard of any more fully accompliſhed for the worke in hand. But am I not deceived?
Let us (in the feare of God) take a view how it proceeds in all publicke ſervice, and call in along their exception (which I know) as we goe along. There is in it firſt, a preparation to publicke ſervice, and then the ſervice, and worſhip it ſelfe. The preparation is by meditation, exhortation, and prayers.
The Presbyter, or Deacon, doth in the beginning propound ſome texts of ſcripture to be thought upon, that we by their meditation, may draw our ſelves into the preſence of our God to heare and doe.Object. Yea indeed (ſay they) they doe corrupt the text. For though they ſay,Ezek. 18.21, 22. At what time ſoever a ſinner doth repent from the bottome of his heart, God will blot them out of his remembrance, which is not the ſpeech of Ezekiel. Sol.I pray is not this the full ſenſe of the Prophet; made ſpeake to ordinary capacity, if not his words? Doth he not ſay, if the wicked will turne? Is not this equivalent to at what time ſoever, whether to day, to morrow, or whenſoever? I hope when conditions are performed, God will be as good as his word whenſoever. Doth he not ſay, If they turne from all their iniquities, and keepe all my Statutes? What is this but repent from the bottome of the heart, and leave no root of bitterneſſe behind? Doth he not ſay, Hee ſhall live, his ſinnes ſhall not be mentioned unto him? what is this but I will put them or blot them out of my remembrance? This is not corruption, I hope, when the Text is plainly expreſſed in the true ſenſe of it.
Secondly, he doth exhort the people according to the Scriptures to confeſſe their ſinnes with a lowly, penitent, and obedient heart, ſaying after him. By this hee puts them in minde what to doe, namely to confeſſe their ſinnes aright, that their poyſon being vomited up, they may the better ſet themſelves to ſeeke God in the other acts of worſhip. But (ſay they) what need this,Object. ſaying after me, ſeeing the Presbyters Prayer and the peoples Amen is enough.Sol. Indeed it is enough to a Prayer, the petitions whereof are not knowne to the people before, ſuch as that of Ezra, Neh. 8, 6.and when men exerciſed their owne gifts for the edification of many.1 Cor. 14.16. But is it therefore unlawfull for the people to ſay after their leader when hee prompteth them, or they are taught by the Church? Doe not all the people, as well as the Presbyter pray to God, and praiſe God in ſinging Pſalmes? And I am ſure the Word of Chriſt, which warranteth what is commanded, and what it goeth not againſt is not againſt it. It is true,Object. it is uncomely for many mouthes to put up a petition to the King at once: It would confound him whoſe apprehenſion and underſtanding is limited. But it is not ſo to God who is underſtanding it ſelfe, wiſdome it ſelfe, Sol.to whom millions ſing Pſalmes at once, and thouſand millions pray to him at once over all the world.
Thirdly, he doth pray for and with them, that they may doe as hee exhorted them For firſt there is the joynt confeſſion of all their unworthineſſe, and Prayer to GOD that they may live better in after times. Confeſſion without a purpoſe to amend does no good:Prov. 28. therefore are both united in our good confeſſion. Then doth he (for their encouragement) declare and pronounce the abſolution and forgiveneſſe of ſinnes to true penitent beleevers according to the Goſpel;Matth. 16. Joh. 20▪ and applying it to the people prayes, that upon their repentance, their ſinnes being done away, they may doe worthily that ſervice which now they are about. A…d then to ſupply all defects in all, all pray with one heart, as one man, the Lords Prayer, which is the King of Prayers: and ſo riſe with ſhort and earneſt prayers, that they may praiſe God, and that God would help them; and with a profeſſion of their faith in the Trinitie, and deſire that all glory may bee given unto that bleſſed three in one. Thus, I am ſure, if wee have pious and humble ſoules, may we be prepared, for the publike worſhip of God, publikely.
Now for the ſervice and worſhip it ſelfe, in this good Booke it hath three degrees, the Beginning, Middle, and End of it. In the beginning of it there is reading of Pſalmes ▪ principally to raiſe up our affections, and of other Scriptures both of the Old and New Teſtament, to confirme our judgements in the truth,Act. 17. and to helpe us to ſearch whether things heard are ſo or no. There is confeſſion of our faith, that wee may profeſſe it as a briefe rule from Scriptures, to try whether we ſtand in the faith, whereto we may referre the truths of faith in the Scriptures. And we have Prayers wherein wee are not long at once, or with a breath; but have diſtinct and divided ſalutations, praiſes and Petitions, for our ſelves: chiefe members, and the Church, that we may the better hold out unto the end without diſtractions.
All this (I am ſure) none, if they underſtand, can juſtly blame. OnelyOnly there is one thing (worth notice) which doth hardly reliſh to ſome fewe, and can by no meanes be indured by the Browniſts, and that is the Litany. This ſtickes moſt, becauſe they are more carefull to make objections againſt it, then anſwers for it, that they may have comfort and peace with us. Therefore (with Chriſts helpe) I ſhall indeavour two things; to ſhew the reaſon of the name, and how they may ſatisfie themſelves againſt ſuch ſcruples as may ariſe. It is called a Litany, Of the Lit…y.which is an humble prayer, whoſe uſe is moſt for adverſity. It comes of a word that ſignifies to ſupplicate, from whence comes ſuppliant prayers. The ancient Churches were full of them, as I could ſhew, which uſually beganne with Lord have mercy upon us, Chriſt have mercy upon us; and why ſhould ours be empty, ſeeing wee would be accounted as good Chriſtians as they?
There are divers exceptions againſt ours, therefore let us ſee next, how they may ſatiſfie themſelvs againſt them. There is no Church that I know, but muſt have a favourable conſtruction of ſome things, and ſo muſt ou…s▪ yet in this I ſee not, but that all excepters may be fully ſatisfied. The exceptions that I have yet met with, are againſt the manner of this prayer, and againſt the matter of it.
Ob.Againſt the manner (they ſay) that it is with repetitions of the people, and interlocutary paſſages.Sol. As for that, I finde that in the ſcriptures God hath commanded publicke prayers, that is, that Presbyter and people ſhould pray: but he hath not commanded any forme, or manner, to carry their prayers in, but onelyonly that it bee done to edification. Therfore he hath left that free to the wiſdome and judgement of the governours. And this we have often experience of, that if a continued prayer be but halfe ſo long, ſome will bee nodding before it bee done; whereas if they be kept buſie, by the matter in hand, they are more vigilant.Ob. But (ſay they) he hath given us the Lords prayer all in one length, and ſet Amen in the latter end.Sol. Luk. 11. This is true: yet marke, he ſaid to his diſciples, when yee pray, ſay, Our Father, and Amen too: and hee hath not told them in what manner they ſhould ſay it when they pray together: whether one ſhould ſay the Petitions, and the reſt, Amen, or whether all ſhould ſay the Petitions, and Amen too: In this he hath left them to edif…cation,Object. and us alſo. But (it is ſaid) that ſome parts of the Litany are ſo ſaid, that the reader ſhewes onelyonly what they muſt pray for, and the people make the ſuite, as when they ſay from ſuch, and ſuch a thing, good Lord deliver us: and this ſeemes to bee abſurd.Sol. That the people ſhould make it without the miniſter is not injoyned: that the miniſter doth not intend and make the ſuite, is falſe, except hee bee careleſſe, and wicked. As the people ſay Amen aloude; and the miniſter ſaith it too, though happly not ſo loude: ſo the miniſter intends, and ſaith, Good Lord deliver us, though the people in turnes, exceede in voice.
Againſt the matter of this prayer, many things are objected, few things weighed, and nothing proved, but evident quarrels. There are exceptions againſt words and phraſes; and againſt ſuites conveyed in them. The wordes and phraſes are, by thy croſſe, and paſsion, by thy pretious death, &c. Which ſome of them,Object. out of the le…ity of minde, call conjuring; ſome, out of worſe, cal ſwearing, as if none could out ſweare the Litany. Sol.Let them take heede how they blaſpheme the piety of Gods ſervants. It was none of Elies goodneſſe, when hee reproached the prayers of Hannah;1 Sam. 1. as if ſhee were drunke when ſhee made them. Let them apply this to themſelves. It will not be denied but that Chriſt brought us a great benefit by all theſe. For what hee did as a publicke perſon, hee did for us and our ſalvation, in one degree or other. Now, what is this, but a praying that all theſe acts, and paſſions of Chriſt, in their vertue and merit bee applyed to us by Gods love, that wee may finde the profit of them?
But now the ſuites that wee convey in the words of that good Prayer are troubleſome to them, both when we ſue for things, and Perſons,Object. As for things, wee pray againſt two things which they doe not like, againſt ſudden death, and againſt the ſinnes of our forefathers. Sol.As for the firſt, there is a double ſudden death: ſudden in time, and ſudden for want of preparation. God hath ſaid, that hee will come before that wee are aware, like a thiefe in the night. His will bee done: wee pray not againſt that. But wee pray that his comming may not be ſo ſudden, but that through wiſdome given,Eſ. 38.1. Matth. 25 we may ſet our houſes in order, and bee as the wiſe virgines having our lampes and oyle in a readineſſe: and from ſuch ſudden death good Lord deliver us. As for the ſinnes of our forefathers (which being dead are now out of the ſtate of forgiveneſſe) wee pray not that their ſinnes bee forgiven them,… ▪ 20. but that they bee not remembred to be puniſhed in us. God puniſheth to the third and fourth generation: and the Pſalmiſt ſaith,Pſal. 109.13, 14. Let the iniquitie of his fathers be remembred before the Lord, and let not the ſinne of his mother be blotted out, that their poſterity bee cut off, and in the generations following their names bee blotted out. And becauſe theſe comminations have conditions of Repentance annexed to them, doe not wee well to repent, and cry to God, remember not the iniquity of forefathers, for feare of thoſe ſinnes that have gone before us.
But yet they like not the Perſons that we pray for, when wee ſay,Ob▪ that God would have mercy upon all men. For Chriſt ſaith,Joh. 17. he prayed not for the world: but our Church cares not whom they pray for. Indeed,Sol. becauſe wee finde that wee have a Precept, pray for all men, and an holy practiſe,1 Tim. 2 1 Pſ. 67.3. Let the People praiſe thee O God, let all the People praiſe thee, therefore wee doe as wee are bound in praying for all men. Yet doe not wee pray for the world, but againſt it that we may follow Chriſt. Chriſt prayed for the Jewes and Gentiles that perſecuted him to death, father forgive them, Luk. 23.for they know not what they doe: yet he prayes not for the world that lies in wickedneſſe, 1 Joh. 5.but that it come out, and ſerve God: ſo wee pray once more againſt their wickedneſſe, Pſal 141. As ſome tranſlate.but wee pray for their Perſons. As farre as our charity tends, ſo farre our Prayers extend; and I am ſure wee muſt doe good to all. Gal. 6.2. 1 Joh 5, 16But if God ſhall reveale any ſpeciall Perſons that have ſinned unto death, wee will not pray for them. In the meane time, give us leave (if you have ſo much charity) to pray that there may bee none ſuch. Yea,Object. but (ſay they) wee pray in that Litany, for all that travaile by land, or by water, and ſo for thieves, and pyrats too, yea, and I know not for what, Devills in mens braines,Sol. who compaſſe the earth too and fro. Where is their charity? The pious Church provideth a Prayer for Men and not for Devils, who are out of hope, and out of all Communion with her: and for all men that are within a ſaveable condition in that word, Our Father. So ſhee prayes for theeves and pyrats to make them better, or elſe againſt them, to maintaine Gods juſt providence in their future puniſhments. If theſe bee all their exceptions againſt our good Litany, as they are all I have heard, I hope they will give me leave to uſe it as I doe, and uſe it with me in peace.
The ſecond degree of our Church worſhip is the middle of it, when wee reade the commandements of our great God with Prayer, when we read the Epiſtles and Goſpels, more fully to ſtrengthen our faith, and pray for the whole Church.Object. In the firſt, they doe except that we kneele when the commandements are reade, as if it were a Prayer.Sol. Noe: wee doe it not to make it a Prayer: it is none. But yet wee doe it, partly to teſtifie our ſubjection to the God that gave it,Ex. 19. as the People on mount Sinai fell downe at the publication of it, and as wee kneele before the King: and partly, becauſe it is joyned with that ſubmiſſive Prayer, Lord have mercy upon us, and incline our hearts to keepe this law.
Next come the Epiſtles (as indeede the whole word is an Epiſtle written to our ſoules): wherein wee have ſometimes prayers, but moſtly fit rules of holineſſe of life: and after the Goſpels,Eph. 4 1. that wee may know the benefits of which we muſt live worthy. Theſe ſtrengthen our faith in all the articles, and further our thankfulneſſe for all Gods mercies by Chriſt and his Apoſtles. I know nothing worth notice that is heere excepted againſt.Object. If they call them ſhreads of ſcripture, yet they are ſcriptures, and fit texts applyed to every ſeaſon. And if Chriſt would not onelyonly preach truths,Sol. but fit truths for the people: and if they themſelves (I hope) will chooſe fit texts for feaſts, and faſts, times of ſolemnity, and times of mourning, I hope alſo that the Church cannot bee denyed this liberty. If they ſay,Object. they are applyed to divers holidayes which are not of Chriſts appointment. Yet are they not without Chriſts leave and permiſſion.Sol. If Chriſt have permitted them (though God ſaith,Ex. 20. ſix daies thou ſhalt labour) yet to uſe their liberty according to diſcretion, upon any of the ſix to refreſh themſelves, or ſpend in holy exerciſes; is he an harder maſter, yea husband unto his Church? Surely, as occaſion is offered, they may chooſe any fit dayes either to feaſt, or to faſt.
But alaſſe (ſay they) all this,Ob. in that common-prayer booke is but an Engliſh maſſe, taken out of the maſſe-booke of Rome. Sol.Belike then wee had it out of the Temple of God, 2 Theſ. 2.4.where that man of ſinne ſitteth, well: bee it ſo. A thiefe hath got a true mans purſe, may not Juſtice deliver it to him againe, and leave the thiefe to his Judge and puniſhment? Such is our caſe. The Pope could not have hid himſelfe ſo long, but under the banner of Chriſt, and the ſervice of God with the Saints. Therefore hee gets the Leitourgy, or common-prayer booke of the bleſſed Fathers, and adds to it of his owne rubbiſh, as Maſſes for quicke and dead, Dirges, Requiems, Praying to Saints and ANGELS, bleſſing of Bells and Candles, to give power to drive away Devils. When this was eſpyed, by the breaking out of the beames of the glorious Goſpel, the bleſſed Martyres challenge their owne, and leave the wicked traſh to the founder. And is not this Juſtice? If theſe men had gold and ſilver mingled with durt, and poyſon, would they cry out, all durt, all poyſon, and worke for more? No: they would waſh, cleanſe, purifie, and keepe the gold and ſilver for their uſes. So have we done, and noe more. Wee have taken off the ſpots, and keepe the garments, We have waſhed away the filth, from the gold of the firſt great Saints and Martyres. If this bee a fault, wee rejoyce in it, and commend to others, as Doctour Rowland Taylour when hee was going to be burned, next unto the Bible, the Service-booke, to bring up our children in the feare of God. And ſo I paſſe that.
The laſt degree is the end of our common-prayer worſhip, which is the adminiſtration of Sacraments. The wit of Men and Angels cannot deviſe a better way of GODS worſhip in them. Such grave exhortations, effectuall Prayers, propounding of warrants, laying downe of promiſes, confident expectations of their making good by Chriſt, to Children, Parents, and all penitent and believing Chriſtians, are there upon record, that a modeſt man would wonder how any exceptions could be found out. Yet three things are there that much trouble them, and us by them.
1 Kneeling at the Communion.
2 Croſſe in Baptiſme, and
3 The reſponſes, or anſweres in Baptiſme.
As for kneeling, I ſhall indeavour (with Gods helpe) to doe two things: ſhew that they may lawfully worſhip God in the uſe to this Sacrament, kneeling; and take away their maine rubs in the way. That which is for Chriſt they may lawfully doe: but kneeling at the Sacrament is for Chriſt:Mar 9.4. for what is not againſt him, is for him. If it bee againſt him, let them ſhew where hee hath forbidden it. If they cannot, they may lawfully kneele. Againe, that which is neither commanded nor forbidden by God, they may lawfully doe (for the Apoſtle ſaith of ſuch things,1 Cor, 6. all things are lawfull) yea they muſt neceſſarily doe it now,Rom. 13.5 not out of conſcience to the geſture, but out of conſcience to the command of our Chriſtian King and Church: But kneeling at the Communion is neither commanded nor forbidden by God, but commanded by the King and Church: therefore they may, they muſt kneele. Againe, if they kneele not, but ſit, as an act of Religion, they make it eſſentiall to the ſupper, and the Apoſtle Paul an unfaithfull ſervant to ſo good a Maſter.1 Cor. 11. For hee ſaith that what he received of the Lord he delivered unto them: but he doth not ſpeake one word of the geſture. Therefore ſitting is no act of Religion, the geſture is left to the Church, they may kneele, or Paul is unfaithfull. Laſtly, if they kneele not, they bring juſter cenſures upon themſelves then they can give to us that kneele, which they are bound to avoid. As they be juſtly charged firſt to worſhip God by the will of man, Eſ. 29.13. Mat. 15.9.and ſo in vaine ▪ For to place a worſhip of God in ſitting or ſtanding rather then in kneeling, is a worſhip of God by the will of man, becauſe they have no ſuch warrant from God. Secondly,D…ut. 4 2: & 12.32. they be juſtly charged to adde to, or take from the Word, and ſo to corrupt it: For all impoſitions upon the conſcience, which God hath not warranted are ſuch additions. But ſuch are theſe new traditions, as kneele not,Col. 2▪ but ſtand or ſit, touch not, taſte not, which things periſh with the uſing. Thirdly, they are juſtly charged to have communion with the worſt hereticks. For Arrians doe directly deny the Divinity of Chriſt, and to profeſſe themſelves to doe it, they will not kneele at the Communion of the bleſſed Body and Bloud of Chriſt, but ſit. Theſe charges they lay upon us, but more juſtly they lye upon themſelves: becauſe we make not kneeling an act of worſhip from men, or an addition to the Word, but onelyonly an act of good order, to witneſſe our reverence to God, who is pl…aſed to give us ſuch a pledge of his love. How they will anſwer theſe things to God, I know not. They either cannot, or will not anſwer them to me, onelyonly they put in their plea againſt kneeling in the act of receiving, which I ſhall now labour to remove.
They mainly urge the example of Chriſt,Object. that he and his Diſciples ſat at the ſupper.Sol. But all the world is not able to prove that they ſat at the delivering and receiving of the Bread and Cup. Hee ſate down indeed with them, but then hee tooke, he bleſſed, hee brake, he gave: what geſture hee uſed in bleſſing they cannot tell. Certainely if according to Scripture examples, Deu. 27.12 1 King. 8.14.55. Neh. 8.5. Object. Sol.hee either kneeled or ſtood: then whether after his bleſſing they ſate downe againe, let them tell me. Never let them dreame that hee ſate as a ſhadow of reſt in heaven: for let them ſhew that Chriſts pleaſure was to ordaine ſhadowes in the New Teſtament when the body was come, and Canaan, that old ſhadow was to be curſed; or if hee did, Ile tell them that Paul was an unfaithfull ſervant, that would not teach that ſhadow to the Corinthians, to whom he profeſſeth to deliver what he received. But grant that Chriſt did ſit; what hee occaſionally did, is no example to binde us to doe the like: but as by occaſion hee adminiſtred at night, after ſupper, with unlevined bread; ſo hee might occaſionally ſit according to the ceremony of the Jewiſh Church at the Paſſeover. Beſides if they would ſit becauſe Chriſt ſate, they muſt ſit as hee did, or elſe they doe not imitate Chriſt: but Chriſt might ſit a ſacrifice way, or lying along, and leaning, which they doe not obſerve.
Object.But put caſe they ſit not in every point like Chriſt, yet they tell us of the fitneſſe of this geſture, to ſignifie our fellowſhip with Chriſt on earth and in heaven.Sol. Th… they will ordaine a ſignificant ceremony againſt us, but not for us. And in truth, they dreame ſo much of fellowſhip with Chriſt, that they forget him to be their Soveraigne King and Lord, and ſo are too ſawcie with him. But for the Table geſture, will they have all other formalities, at a Table, fit for the Table of the Lord? I… not, why muſt this alone be fit,1 Cor. 10. when Chriſt hath no ſaid ſo? Beſides, if Table geſture be urged, Chriſts example doth not binde. For his was not a common Table geſture, but onelyonly uſed at ſacrifices and ſacred Feaſts, when they did diſcumbe or lye along. Had Chriſt told us that this was the fitteſt geſture we ſhould have reſted in his pleaſure: but he having left it at liberty, and even common underſtanding judging of it fitteſt to receive a ſeale of a pardon upon the knee, as the greateſt ſigne of thankfulneſſe uſed for ſuch a favour why wee ſhould not take it up, wee cannot yet ſee.
Yea but (ſay they) we doe not only looke to the fitneſſe of ſitting,Object. but to the beginning of kneeling: It was begun by a wicked Pope in honour of the breaden God: and therefore not to be continued by us. Put caſe this plea were true,Sol. yet that which was miſapplied to the honour of a creature, may (I hope) be rightly applied to the honour of our God; for elſe no man may ſit: becauſe the accurſed Arrians have brought in this ſitting at the Sacrament to diſhonour Chriſt: And the Pope ſeconds them, who ſits then in ſtate to advance himſelfe above all Gods people, both Kings and beggars. But the truth is, that no Pope brought in kneeling in the act of receiving. It was brought in by him indeed at the Elevation, and when the Sacrament was carried in proceſſion, but not as we doe uſe it. They have no Law (that I could ever yet read of) ſave onelyonly for the Pope himſelfe to receive it ſitting, but onelyonly the Law of Cuſtome and Convenience to receive it kneeling.
Ob.Put caſe all this bee true; yet (ſay they) the uſe of kneeling ſtickes with them They doe not know why they ſhould kneele now,Sol. ſeeing kneeling is a part of GODS worſhip, or a ſigne of it. It is no part of Gods worſhip, or ſigne of it in it ſelfe: for then wee might not uſe it in civill, or ordinary things.Pſal. 95.5. Indeede wee are exhorted to it) which ſhewes the lawfulneſſe of it, as wee are,Pſ 149.3. Pſ. 150.4. Pſal. 47.1. to praiſe GOD in the dance, and to clap our hands: but there is no Precept which bindes it to GOD alone. The Servants of GOD have ſometimes ſtood, and ſometimes ſate reverendly before the LORD,2. Sam. 17. 1 King. 1.47. and ſometimes laine along, that GOD might have his worſhip in all geſtures left free to the uſers. But why ſhould they ſpeake of worſhip heere, when wee neither require kneeling, to worſhip the conſecrated Bread by, no nor him that doth adminiſter the Sacrament, but to teſtifye our humble thankefulneſſe to GOD for our pardon ſealed. There remaines now nothing of worth under this head, but their readie obedience, when GOD ſhall humble their mindes, and quiet their hearts, that they may live in peace, and worſhip with us.
The ſecond and third things that trouble them, are in our Baptiſme: and are the Croſſe in Baptiſme, and the Reſpon…es,The croſſe in Baptiſme. or Anſweres of the Godfathers and Godmothers in the childes name. As for the Croſſe, I wondred alwayes that private perſons ſhould once name it, ſeeing it concernes the conſciences of us that adminiſter, not of infants that receive it, who by it are made neither better, nor worſe. They are but ſeers, and ſufferers in it, not doers of it. If therefore wee can ſatisfie our ſelves in the doing of it, that wee may preach IESUS CHRIST unto them in the Churches peace, they have cauſe to thanke us, and to thanke GOD for pacifying our conſciences for their good, and not cry out againſt us, and runne away from us.Object. Sol. O but they cannot abide to ſee that idolatrous and abominable Croſſe to paſſe over poore Childrens faces, without either reaſon, or religion. There is reaſon for it; becauſe it depends upon the commands of ſuperiours, and reaſon wills that they bee obeyed in lawfull and poſſible things. There is Religion for it; becauſe it is but a ceremony teſtifying our communion with the primitive CHVRCH which gloryed in, and was perſecuted for the Croſſe of CHRIST: and good Religion hath never beene againſt ſuch things. As to teſtifie Communion with believing Iewes, even the Gentiles abſtained from ſtranguled and bloud:Act. 1…. ſo to teſtifie our Communion with the believing Gentiles of old, wee retayne that ſigne ſtill, which they uſed in the face of their Perſecutours, to ſignifie that they were ready to confeſſe that LORD who dyed for them on the Croſſe. What though the Church of ROME did afterwards fearefully abuſe it, yet it is (certainely) to us neither abominable, not idolatrous.How wee uſe the ſigne of the croſſe? 1 Cor. 16.20. 1 Pet. 5.14 Wee uſe it not as a ſigne from GOD to men, as the Sacraments are: nor as a ſigne from Men to GOD, as bowing in Prayer… is: but as a ſigne from Men to Men, as that old kiſſe of love. For as that did ſignifie Chriſtian concord and agreement: ſo this, our hope if the Childe lives, that it will fight under the banner of CHRIST; therefore if the Childe bee ready to dye, this ſigne (by good order) is omitted? The Church of ROME uſeth it, both for Conſecration, Benediction, and Operation effective of I know not what feates: but wee uſe it to none of theſe purpoſes.Object. If it bee ſayd that the Child by that badge is dedicated to GODS ſervice in our uſe of it, as the CANON runnes:Sol. yet the ſence muſt not bee contrary to the commanded uſe. Therefore as wee are ſayd to wed with a ring, which is nothing but a declaring of a marriage knot, by giving and receiving of a ring, and by joyning of hands: and as the Prieſt was ſaid to cleanſe the leaper by the appointed meanes,Levit. 14. when hee did onelyonly declare and pronounce him to bee cleane: ſo the Croſſe is no dedicating ſigne, for that is done in Baptiſme, which receives it into the Congregation of CHRISTS flocke, but onelyonly declares, to the hope of the CHURCH, that it ſhall ſo live to CHRIST. I ſee not but this may ſatisfie the ſoule of any good Chriſtian (knowing what I ſaid before of ceremonies) concerning the uſe of the Croſſe in our good Church.
As for the Godfathers and Godmothers anſwering in the name of the childe,Obiect. Reſponſes Sol. though it ſeeme unreaſonable to them, yet is there excellent reaſons for it. They know there were queſtions and anſweres in Philips baptizing of the Eunuch, Act. 8.which hath ever beene continued in the Church becauſe of the covenant in Baptiſme. And though infants cannot anſwer, yet are there three reaſons why their ſureties ſhould. The firſt is eccleſiaſticall, the ſecond civill, and the third divine. The Church reaſon is, becauſe it might put the whole congregation in minde of what was done by them: when they were baptized, they entered covenant with God. As the Prophet ſpake to the dead altar to admoniſh living Ieroboam, O Altar, Altar, heare the word of the Lord: ſo doe wee to infants to admoniſh all that heare …t. The Civill reaſon is, becauſe by the … of Guardianſhip, the Guardian anſweres for the Pupil under their charge; and by this, takes upon him an obligation of dut… his power, and promiſe of faithfulneſſe▪ as hee can: and what he doth, ſtands in law as his pupils act. Now, becauſe our ſureties in Baptiſme are ſuch, therefore they anſwere for children, and what they doe profeſſe to doe, is accounted the infants act,1 Sam. 20.42. to which hee is bound, as wee ſee in the civill covenant betwixt David and Ionathan, and their ſeedes for ever. The Divine reaſon is, becauſe in the very ſubſtance of Baptiſme,Rom. 4.11 which is a ſigne and ſeale of the covenant of grace, there is an interrogation on GODS part for repentance, and beliefe of the GOSPEL, and on our parts a repromiſſion or anſwere of a good conſcience, … Pet. 3.21.which is opened and expounded by theſe queſtions and anſweres. If notwithſtanding theſe reaſons they ſeeme yet to bee unreaſonable; it is enough they know them, and they muſt ſtand, till they can from ſound grounds overthrow them from the word of Chriſt.
Thus (by GODS bleſſing) I have finiſhed the three grounds upon which our forſakers leave us: and (I hope) I ſhall ſatisfie them in this, that wee have a true CHURCH, a true MINISTERY, a true WORSHIP, and that they (for any thing I know) have no juſt cauſe to ſay otherwiſe. If yet they perſevere and multiply ſcandal, and ſchiſme, they muſt once againe remember the bleſſed wordes wee beganne with,Heb. 10.25 Not forſaking the aſſembling of our ſelves together, as the manner of ſome is, but exhorting one another: and ſo much the more as yee ſee the day approaching.