Consideration of Certain Controversies, Chapter 7
CHAP. VII. Of ſet Formes.
Question.
WHether it be lawfull for Churches to preſcribe to themſelves conſtituted lawes and formes, and certaine Canons, by Eccleſiaſticall authoritie, wherein Articles of Faith, and things neceſſarily required by God for the Governement and Diſcipline of the Churches, are out of the holy Scriptures expounded and determined; and things not neceſſarily required are by Eccleſiaſticall power preſcribed, according to the generall rules of Scripture, from the precepts of the law of Nature and holy Prudence, for the edification of the Church, and the order and decency of Gods Worſhip; and impoſed on particular Churches, and Church-Governors, as bonds of Peace and Unity?
Anſwer.
VVE grant in this Controverſie.
1. That theſe Formes are not abſolutely neceſſary to the conſtitution of a Church: For we know that the antient Church of the Jewes wanted ſuch Formes; when as being collected in one people, they had expreſſe rituall lawes, and the Prophets frequent directions. Nor did the Chriſtian Church want its being or well being before ſuch time as the branches of the Apoſtles Creed, gathered out of ſeverall places of Scripture, were in a briefe Abſtract joyned together in one.
2. We deny that theſe Formes or declarations of Faith and Church-Government, are to have that authority and foreign, or authentickneſſe, attributed to them, which belongs only to the Word of God, as that they ſhould be obtruded as a rule of Faith, and that in the Examination of Doctrines, and of Church Diſcipline, judgement ſhould be made, ex formularum terminis (as they ſpeake) by the letter of ſuch formes. We approve not the judgement of thoſe, nor would have their practiſe to be imitated, of whom our Divines did heretofore juſtly complaine in that writing which Zacharias Ʋrſinus in the name of the Vniverſity of Neoſtad, oppoſed to the Bergenſes concordistae, who would obtrude the words of the Auguſtan confeſſion, and the writings of Luther, as a rule of faith and Eccleſiaſticall proceedings. See Chap. 4. of that booke, where much is ſaid concerning the uſe and abuſe of Confeſſions.
3. We judge formes of confeſſions, and Canons of Eccleſiaſticall Government to be declarations of the true faith and diſcipline, badges and tokens of union and communion in the Church, collected in the meetings of the godly learned, and ratifyed by an unanimous conſent after a diligent inquiry out of Scripture: wherein thoſe things which are in divers places of Scripture pertaining to the ſumme of Chriſtian faith and diſcipline, gathered as it were into a bundle, are together and at once propoſed to a few eyes; and by the comparing of all places wherein mention is made of one and the ſame article, the wholſome truth in each one is expreſſed and explained, that the controverſies ariſing concerning the doctrines of faith and diſcipline, and the ſence of Scripture, being examined by ordinary miniſteriall knowledge, may by common conſent be explained and decided: that there may be an agreement alſo about the proper forme of ſpeaking and proceeding, agreable to the phraſe and ſence of the holy Scripture and of the Church: and that it may appeare what thoſe Churches hold which ſet forth thoſe Confeſſions and Canons; and what they judge out of Scripture that all thoſe Orthodox, with whom they will keepe communion, ſhould hold; that there may be a reſtraint of licentiouſneſſe in inventing new opinions and orders to diſtract and trouble the Church: and laſtly, that there may remain a teſtimony to poſterity of the faith and doctrine of their anceſtors; that vicious, or unneceſſary and unprofitable innovations may be avoyded; and the purity of doctrine and diſcipline, the concord and peace of the Churches the better preſerved. They are uſefull therfore for the underſtanding divine Scripture, as handmaids with due ſubjection; without any abſolutely neceſſary preſcription of uſing them, ſo that there be an agreement in one and the ſame true ſenſe: but are impediments and hinderances to thoſe only, who with Licentiouſneſſe rather then Liberty endeavour to overthrow, and feare not to call in queſtion thoſe principles which are as the foundations of our faith and Chriſtian diſcipline; and who aſſume to themſelves a power to thinke and even to ſpeake what they liſt, which the Scripture doth every where reject, as being farre from Chriſtian modeſty.
4. We attribute therfore to theſe Formes only an hypotheticall neceſſity; for we acknowledge that neceſſary occaſions of this kind of writings, ariſe only from the Reformations of Churches, hereticks and erroneous perſons contentions or ſophiſtications, fraudulent expreſſions and interpretations, or the adverſaries calumnies, or the neceſſity of inſtructing the ignorant, or the teſtification of a conſent with other Churches both ancient and preſent, or a neceſſary declaring the union of concord and conſent.
5. Therfore theſe Formes of faith and diſcipline, are to be compoſed, by the gift of prophecy, out of all places of Scripture compared. And cannot be preſcribed to Churches but by Colledges of Prophets, to whom Eccleſiaſticall power of government is committed. Hence the meeting of Apoſtles and Elders did by common conſent compoſe explications out of Scripture, of opinions in controverſy, Act. 15. and ſet out an Epiſtle, wherein by a Form of confeſſion concerning the Queſtion in controverſy, it was decided, and a Canon preſcribed to other Churches.
6. Wee conſider theſe Forms, either as touching the Matter of them (which is divine, being deduced from Scripture) which wee make uſe of as Indices in explaining and determining dubious ſenſes of Scriptures and Controverſies: for being ſearched out by ſo great diligence of godly Teachers, and approved by their conſent, and received by thoſe Churches wherein wee live; wee cannot ſee that there is too much attributed to theſe Forms, being examined and tryed by Scripture, if they be looked upon as Indices of ſome controverted doctrine, or ſenſe of Scripture, of which the meditation even of a private Chriſtian, much more of a numerous company of Prophets, may be an Index. Or they are conſidered Formally, as they are Synodicall determinations duly concluded, confirmed with Eccleſiaaſticall authority, carrying in them the unanimous conſent of the Prophets as a badge of Eccleſiaſticall union and communion: and thus wee make uſe of them as Eccleſiaſticall Judges in deciding and explaining Eccleſiaſticall controverſies, in preſerving the purity of doctrine and the peace of the Churches. And when we conſider them jointly, wee attribute to them this authority, which wee propoſe in Ʋrſin's words, Their authority, ſaith he, is ſhewed, in that it is not lawfull for any one to recede from thoſe doctrines which they recite out of the Word of God; nor is any thing to be innova… in form of expoſition or ſpeech without just and neceſſary cauſes: Yea and if they either have indeed, or ſeeme to have, any thing blame-worthy, nothing yet is to be attempted in a raſh, diſorderly, and turbulent manner, nothing to be ſpread abroad to the contrary, without a previous communicating of opinions with ſuch as are teachers, and others able to judge of doctrines, and the common knowledge and conſent of thoſe Churches wherein thoſe Forms of Confeſſions are received and approved. Though therfore the authority and power of Synods, which preſcribe thoſe Forms, be not of it ſelf infallible; nor inſtituted by God to be the ſupreme and infallible rule of our Faith: and therfore cannot by itſelfe and its own authority oblige beleevers to beleeve that which is determined in thoſe Forms: Yet wee acknowledge in Synods which conſtitute thoſe Forms, the ſupreame power of Eccleſiaſticall judging and determining controverſies, given by God for avoiding confuſion and rending of Churches; whereby they may inflict Eccleſiaſticall cenſures on ſuch as openly oppoſe their decrees. Hence have thoſe Forms an excellent force and efficacy to beget in the minds of all, a perſwaſion of the true doctrine therein contained. For, (as the Learned Camero well noteth, tom. 1. Prelect. de Eccleſia, in that diſcourſe concerning the Infallability of the Church) ſo often as any thing is decreed by an Aſſembly of thoſe who are placed in Au…ority in the Church, it makes that this is not raſhly and without accurate and grave obſervation to be rejected. For a Synod hath a peculiar aſſiſtance of the holy Ghoſt and ſo a greater then that which belongs to teachers judging ſingly and apart: They have alſo more certain meanes of finding out the truth; to wit, the Prayers, and Faſtings, & Diſputations, &c. of the principall Paſtors of the whole Church: They have alſo a better courſe to know what is the opinion of the whole Church concerning a controverſie raiſed, and what courſe the Churches obſerve therein. So that they who doubt of the truth of the Formes conſtituted in a Synod, or upon light and probable reaſons judge them to be falſe, and ſo doe not certainly know them ſo to be, are bound ſo farre to yeeld obedience to the Formes decreed, as may be agreeable to Order and decencie in that Caſe; which obedience is an obſervance of Chriſtian humilitie, and mod…ſtie; whereby the faithfull in ſuch caſes abſtain from publike or open Profeſſion of their opinion, and condemnation or confutation of the opinion determined in thoſe Formes. And this evident, becauſe for giving obedience to the decrees of Churches, we have the certaine and manifeſt authority of God, commanding to obey them, Heb. 13. 17. But for oppoſing them, we have only uncertaine and probable conjectures; and in ſuch a caſe the common rule is to be followed, Hold that which is certaine, and leave that which is uncertaine. Againe, to oppoſe openly the Formes of Churches upon arguments but probable, and leſſe evident, gives an unbridled and endleſſe licence of contradicting any Eccleſiaſticall decrees whatever, Yea, when there is any thing of falſhood preſcribed in thoſe Formes of Churches, and that golden rule is to be followed, To obey God rather then men; yet a pious ſonne of the Church will not rudely inſult on them, but with a reverentiall baſhfulneſſe avoid them, as Waldenſis elſewhere ſpeakes. But when Formes are compoſed and establiſhed by Synod call authority, for the promoting and deciding of truth, the eſtabliſhing integritie and order in Church Government, they have then Eccleſiaſticall and definitive authority, whereby they may be impoſed on particular Churches in Doctrinall Cauſes, and Eccleſiaſticall affaires, under the penalty of Eccleſiaſticall cenſure: For the ſpirits of the Prophets, are ſubject to the Prophets, 1 Cor. 14. 32 and all the Sonnes of the Church, are to be ſubject to the Diſcipline of the Church, Matth. 18. 17, 18. We hold therefore that to Churches congregated in Synods, there belongs power by the Word of God, that they may be Eccleſiaſticall authority preſcribe and impoſe Formes both of Confeſſion of Faith, and Eccleſiaſticall Government, which particular Churches, and their Governours, and private members are bound to confeſſe and receive under paine of Eccleſiaſticall cenſure. This Aſſertion is proved,
1. Becauſe the Synod at Jeruſalem, by an ordinary Power Eccleſiaſticall, did preſcribe and impoſe ſuch a Forme to other Churches in a queſtion in controverſie, Acts 15. 22, 29. and 16. 4.
2. Becauſe thoſe things which the Churches of God ought to beleeve with the certainty of Divine Fiath, and undoubted Conſcience, theſe may Synods alſo injoyne, by Eccleſiaſticall authority, to particular Churches: For by the Word of God their power extends to require of others obedience to the Faith; and may in the Name of Chriſt with ſpirituall power bring under thoſe that are obſtinate, and who ſtubbornely oppoſe themſelves againſt the decrees and conſtitutions of thoſe that are to governe the Church. They may therefore by Eccleſiaſticall authority impoſe on others Formes of Faith, and of obedience to the Faith, drawn up according to the Scriptures.
3. Churches have Eccleſiaſticall Power to preſcribe juſt and approved meanes, for preſerving the purity of true Doctrine, and the peace and union of Churches, and for overthrowing the wicked counſels and endeavours of Hereticks and diſturbers, 2 Cor. 10. 4, 5, 6. and 13. 10. Gal. 5. 12. 1 Cor. 4. 21. But Formes of ſervice, and confeſſions determined concerning queſtions in controverſie, are approved and juſt meanes for preſerving the purity of Doctrine and the peace of Churches, that they be not indangered by diſtractions and the poiſon of errours, Act. 15. 23, 24. &c. They may therefore be impoſed on particular Churches by Eccleſiaſticall authority.
Accordingly, in the ancient Synods of Churches ſuch Symbols, Eccleſiaſticall Canons, Confeſſions and Declarations of Faith were ſet forth; that they might thereby teſtifie not only what themſelves did beleeve, but alſo what ought to be beleeved by others, with whom they would hold their Eccleſiaſticall Communion: as all the acts of Synods doe teſtifie, in which (where they ſpeake concerning Doctrines of Faith) they doe, by Paul's example, Anathematize thoſe who thinke or teach otherwiſe; whence alſo is that Preface of the Athanaſian Creed, foreign &c. Whoſoever will be ſaved, before all things it is neceſſary that he beleeve, &c. And Calvin rightly, Epiſt. 87. to the Protector of England; It is requiſite to provide againſt petulant wits, who aſſume to themſelves too great a licence; and the gate is alſo to be ſhut againſt curious doctrines: And the ready courſe for this purpoſe is one, to wit, That there be a ſumme of Doctrine extant, to be received by all, and this in preaching to be followed by all; and to the obſervance thereof all Biſhops and Miniſters to be bound by oath; ſo as none be admitted to the Eccleſiaſticall Function, but who promiſeth to retaine that conſent of Doctrine inviolate: That there be alſo a common Forme of Catechiſme for the uſe of children, and ignorant people; Thus will the truth be made familiar to them, and withall they will learne to diſtinguiſh it from impoſtures and corruptions, which are apt by degrees to creepe upon the ſlothfull. For this you must be certainly reſolved of, that the Church of God cannot want Catechiſing; for that therein the true ſeed of ſound doctrine is contained, from whence a pure and good harveſt is afterward to ariſe, and ſo to be multiplyed more and more, &c. Nor yet doth the benefit of a Catechiſme conſiſt only in the inſtruction of Children; for there is withall this other benefit, that both the people being thereby instructed, will be better able to profit in the ordinary hearing of the Word; and alſo if any one being puffed up would bring in ſome new opinion, being called to examination by the Catechiſme, he will ſtraight be diſcovered. Thus Calvin.
And thus alſo, in our Belgick Churches, is that authority applyed to our Formes of Harmony, to wit, the Confeſſion, the Catechiſme, and Eccleſiaſticall Order decreed and confirmed in Synods, that the Profeſſion, the Doctrine, and obſervation thereof is by Eccleſiaſticall authority injoyned to all, who will enjoy the dignity of the Eccleſiaſticall Miniſtery, and who live in the holy union of our Churches, See the Syned at Embden, Anno 1571. art. 2. at Dort, Anno 1574. art. 2. & Anno 1578. art. 8. &c.
We reject therefore
The opinion of thoſe, who grant it indeed lawfull for a private perſon, or even for a particular Church, yea, and for all the Churches of a Kingdome to make Confeſſions and Formes of Doctrine and Diſcipline; but hold it unlawfull and unprofitable to preſcribe them either by Eccleſiaſticall or Civill authority as binding Rules of Faith and Practiſe, that men ſhould be conſtrained to obſerve them in Faith and the practiſe of Divine Worſhip. But now thoſe things that are to be retain'd with that firme faith, and unmoved conſtancy and certainty of mind, as that for the profeſſion thereof all beleevers ſhould not doubt to ſhed their bloud and ſuffer Martyrdome, and the Churches with the certainty of divine faith judge that ſo they ought to doe; thoſe things ſurely they may by Eccleſiaſticall and ſpirituall authority preſcribe to others, and conſtraine men to obſervance thereof in faith and practiſe, under the penalty of Eccleſiaſticall cenſure: But for the profeſſion of the pure faith, and of the ſpirituall Governement of Chriſt's Kingdome, all who are faithfull ſonnes of the Church are bound to ſhed their bloud: See Rev. 2. 13. Act. 7. 57, 58. Luk. 21. 15, 16. Therefore Canons and Rules of this profeſſion, preſcribed out of the undoubted Word of God, may be Eccleſiaſticall authority be impoſed on the Churches of God, by thoſe who are by Office to watch over the purity of Faith, and integrity of Eccleſiaſticall Government. Yea, and we may bind our ſoules by Oath, to preſerve and profeſſe the ſaving truth of God in faith and the obedience of faith, that we fall not away from the holy Profeſſion and exerciſe thereof: See Pſal. 119. 106. Nehem. 9 38. And if we may lawfully bind by Oath our owne ſoules and the ſoules of others who live under our power, to ſuch a profeſſion of ſaving Faith; we may bind them alſo by Lawes and Canons to the ſame profeſſion: for of like things there is like judgement.
Question 2.
VVHether it be lawfull to uſe in the Church preſcript Formes of Prayer, adminiſtration of the Sacraments, &c? or whether thoſe Churches who uſe them be guilty of ſuperſtition, and will-worſhip? and whether it be lawfull to hold Eccleſiaſticall Communion with thoſe Churches where ſuch Formes in the publike worſhip are in uſe?
Anſwer.
IN this controverſie, we eaſily aſſent to what is written by Ames upon this queſtion in his Caſes of Conſcience, lib. 4. cap. 17. quaeſt. 4. and to what the profeſſors of Leyden have in their Synopſis Theologiae, diſput. 36. Theſ. 33, 34. And, that we may handle the queſtion diſtinctly:
1. We reject ſuch Formes of prayer, of Adminiſtration of Sacraments, &c. which for the matter of them are vitious: for we may not in prayers, and other parts of the publike worſhip of God, propound any thing unlawfull, impertinent, and unfitting, which ſavoureth of ſuperſtition, Idolatry, or hereſy, or carnall profaneneſſe, and pomp of the World, and which introduceth a communion with the unfruitfull workes of darkneſſe. And for this cauſe we reject the ceremonies and forms of publike worſhip introduced in the Church of England in theſe laſt corrupt times by the Hierarchicall Biſhops; as which, being ſuperſtitious and idolatrous, did deface the Church and worſhip of God, and obſcure the brightneſſe and beauty of a glorious Reformation: and a Church which takes up ſuperſtitious and idolatrous ceremonies partakes in ſuperſtition and idolatry.
2. We reject alſo thoſe Forms of prayers and publike worſhip, which by a tyrannicall and violent command are impoſed on the conſciences of men as abſolutely neceſſary and as eſſentiall parts of Gods worſhip: though for the matter of them, they be legitimatly diſpoſed; yet for the Form of them, and the manner of their introducing, they become illegitimate inſtruments of cruelty, and pretences for perverſe wickedneſſe, and occaſions of violent tyranny againſt the worthieſt and beſt ſonnes of the Church. For there are not by Chriſt or the Apoſtles, (whoſe inſtitutions are not defective in the abſolutely neceſſary parts of Gods worſhip) any Forms preſcribed, as ſimply and abſolutely neceſſary, wherein they have drawne up an exact and immutable rule for all Chriſtians in Churches, in matter, and form, and method, to which all faithfull worſhippers of God to the worlds end are to be preciſely bound.
3. The queſtion is not here, of the abſolute neceſſity of Forms, whereby they are obtruded as parts of Religion, and eſſentiall meanes of divine worſhip: but of ſuch a preſcribing them, whereby they are by Eccleſiaſticall authority commended for the order and decency of the worſhip of God, as uſefull and profitable for thoſe who want either ſufficient ability, or freedome of exerciſing it, for the ſeemly expreſſion of thoſe parts of divine worſhip, that they may be as it were guided by them as helps in their meditations, petitions, words and actions, and that the attention of the auditors, eſpecially in great Congregations, may by thoſe forms be helped and directed; and that there may be an Uniformity obſerved in the exerciſes of publike worſhip in all Churches, for the preventing of ſcandalls and for the greater edefication of the Churches.
But we judge thoſe Forms, as well publikely as privatly uſed, to be lawfull and profitable, ſo that they be read out of the booke with due attention, reverence, faith, and ſpirituall affection and zeale towards God: and that not only in caſe of neceſſity, when he that is to perform thoſe parts of divine worſhip is deſtitute of ſufficient ability and fit words to expreſſe the prayers and other parts of divine worſhip; but alſo for the helping and directing the attention of the auditors thereby, and for keeping an uniformity in the exerciſes of Divine Worſhip, for the edification of the Churches of God. This Aſſertion is proved:
1. Becauſe we may in a preſcript form ſing Pſalmes, and offer thankſgivings to God with due reverence, faith, ſpirituall affection and zeale. Aſaph and his brethren had Forms for the due praiſing of God preſcribed them by David, according to the preſcript whereof they were in ſet words to celebrate publike thankſgivings; See 1 Chron. 16. 7, 8. So in the dedication of the Temple, the Prieſts and Levites did celebrate the publike worſhip of God according to the ſet-Forms preſcribed by David, 2 Chron. 7. 6. The like examples we have, Numb. 6. 22, 23. 2 Chron, 20. 21. Eſra. 3. 10, 11. Pſal. 92. 1. But now if thankſgivings, and ſinging of Pſalmes, which ought to be performed with ſpirituall affection, reverence, and underſtanding, and joy, 1 Cor. 14, 15. Epheſ. 5. 19. Col. 3. 16. both lawfully may be and were performed according to the Word of God, in ſet Forms; then alſo Prayers and other parts of Divine Worſhip may in ſet Forms be duly and lawfully conceived and offered to God: for thanksgivings and bleſſing of God are kinds of prayer, and of the ſame nature, which require the ſame affections of mind with other parts of Divine Worſhip.
2. That is a juſt and lawfull forme of prayers, in which are obſerved the eſſentialls and neceſſary requiſites to all prayers. But all things which in the holy Scripture are required to the due conſtitution of prayers, may be obſerved, and by the godly are obſerved in a holy manner in prayers conceived in ſet Forms, and pronounced out of a booke: Therfore this form of prayers is juſt and lawfull. For what is there in Scripture required to the worſhip of ſupplications, and godly prayers, but that the matters of them be lawfull, and ſtily diſpoſed according to the preſent neceſſities, that they be offered to God in a holy manner, with reverence, zeale, humility, and faith; and that they duly expreſſe our urging neceſſities? But we know by certaine experience that a prayer holy and lawfull for the matter of it, may in a ſet Form be pronounced, and offered to God, with an humble ſence of our neceſſities, deſire, and zeal, holineſſe of affections, faith, and religious motions of our will towards God, and that according as our affairs require. The faithful reade the text of holy Scripture with underſtanding, humility, reverence, zeale, religious motions of the will, and faith in God, and application of them to particular neceſſities: and why may not prayers in like manner be pronounced in preſcript formes? when as prayers differ in this only from hearing and reading the Word of God, that in the one, our will is moved towards God that we may be moved by him; but in the other, our will is moved towards God that he may be affected with our deſires: as Ames elſewhere obſerveth.
3. Our Lord and Saviour Chriſt hath preſcribed us a form of prayer; For he hath given us the Lords-Prayer, not only as a pattern or platform according to which we ought to direct our prayers, but alſo as a prayer which when we pray we may ſay; Pray ye therfore thus (ſaith he) Our Father, &c. Mat. 6. 9. and when ye pray ſay, Our Father, &c. Luk. 11. 2. Our Lord therfore did not only deliver a rule for prayer, but compoſed this prayer in ſet words, and commended it to us not only for imitatiō, but to be uſed in prayer: affording us in mercy a moſt uſefull help for our infirmities, and not to be deſpiſed, and a perfect ſupply of the defects of our prayers; the uſe whereof though not alwayes neceſſary, yet we judge it ofttimes ſafe and convenient, our Lord himſelfe ſuggeſting theſe words and commending the uſe of them. Hence in all the Liturgies of Reformed Churches that are extent, the rehearſing the Lords-Prayer is preſcribed. So Chriſt hath preſcribed us an expreſſe Form of Baptizing, Matth. 28. Mark 16. and though the Churches of Chriſt are not by abſolute neceſſity tied to the ſyllables of it, yet in the ſence and ſubſtance of it we muſt admit no mutation. As alſo the ancient Jewiſh Church had their ſet forms in the uſe of prayers, bleſſings and thankſgivings in the celebration of the Paſſeover: which alſo Chriſt by his practiſe did approve to be retained; See Mr Beza, on Matth. 26. 20. Paulus Brugenſis on Pſalm. 112. and Scaliger de Emendat. Temporum, lib. 6. whom he there citeth: as alſo Ainſworth himſelfe on Exod. 12. 8. So likewiſe our Saviour hath by his example preſcribed a Forme of words for the Lords Supper, Matth. 26. which the Apoſtolike Church thought good to retain, and is by the Apoſtles propoſed to us to imitate; as appeareth from 1 Cor. 11.
Hence alſo in almoſt all Reformed Churches, Eccleſiaſticall Lyturgies, and Formes of Prayers are approved, as uſefull and conducing to the edification of the Church: And, in our Belgick Churches, Formes of Divine Worſhip are together with our Pſalters, and the greater and leſſer Catechiſme, allowed, and publikely extant to the view of the whole world, and carried to the utmoſt Indies. Maſculine is the opinion of the eminent and Reverend Maſter John Calvin, Epiſt. 87. to the Protectour of England. As for the Formes of Prayers, and Eccleſiaſticall rites, ſaith he, I much approve it, that there be one certain Form extant, from which Miniſters in their function may not depart; as well that thereby proviſion may be made for the ſimplicity and unskilfulneſſe of ſome; as alſo that the conſent of all the Churches amongſt themſelves may ſo more certainly appeare: laſtly alſo, that the petulant lightneſſe of ſome may be prevented, who affect innovations; to which end alſo, the Catechiſme tendeth, as I have before ſhewed. So therefore there ought to be a ſet Forme of Catechiſme, of adminiſtration of the Sacraments, and of publike Prayers.
Theſe arguments doe alſo manifeſtly ſhew, that Eccleſiaſticall Communion in Divine Worſhip may be held with thoſe Churches, which retain ſet Formes of Prayers and Sacraments in the publike Worſhip. For no where hath God commanded that a Chriſtian ſhould ſeparate himſelfe from that worſhip which is performed by a preſcript Forme: and Chriſt himſelfe hath preſcribed to his Churches Formes of Prayer and Sacraments; and celebrated the Exerciſes of Divine Worſhip, according to the appointed Formes of the Jewiſh Churches, and we thinke it uncharitable to condemne all thoſe Godly Churches, as guilty of ſuperſtition and will-worſhip, which from the times of the Apoſtles and the Primitive Churches downward, even to this day, have celebrated the publike Worſhip of God, in preſcript and ſet Formes. And therefore we blame the preciſe ſingularity of thoſe men, who baniſh all ſet Formes from the Worſhip of God, and ſeparate themſelves from all the Proteſtant Churches into private and ſeparate Congregations of their own, becauſe of the Formes uſed by the Proteſtants in the Worſhip of God.
FINIS.