and decent But the placing of holiness in them and the abusing of the people by them this was the evil in them that Bishop Jewell doth condemn but no the use of them This Reverend Prelate you may observe speaketh confidently of the Non-conformists of his time that as they did not commend Ministers garments as holy so they did not condemn them as unholy or sinful And were the Non-conformists of these times but of the same mind that they did not condemn a Cassock or a Surplice as unholy and that it were no sin to wear such vestures when commanded the case would soon be resolv'd that to wear a Cassock Surplice Gown Canonical Coat c. were lawful for distinction sake and decency in Gods Worship Sect. 23. And thus now having shewed though somewhat at large the true scope of the place brought by Plus ultra to prove his argument by in pag. 30. and that it proveth no such thing for which he doth produce it I shall onely shew how much he is mistaken in the reason that he giveth why the Church of England ought to reject conformity to the Church of Rome in matters of Worship and Discipline that have renounced communion with her in all material points of Doctrine pag. 27. Saith he the reason why we reject communion with the Church of Rome is for that the Popes Supremacy Infallibility Transubstantiation Merit of good works Invocation of Saints Purgatory Latin-Service Worshippiag of Images half communion and such like which are the Pillars of the Romiâ—h Fabrick cannot be proved and made good out of the Word of God And is not this reason of like force against the ceremonies of the Church yet in use amongst us Is there a scriptum est for one of them c. Sect. 24 To which give me leave to say the reason is not of like force for the things before named which are the Pillars of Popery Gods Word is expresly against them and the Scriptures of truth shew the Doctrine to be faelse and so ne to be the Doctrine of devils And if you could bring as clear Scriptures against using a form of prayer wearing garments for distinction and decency in Gods Worship as may be brought againâ—t Lain-Service Worshipping of Images Merit of good works c. Then there were some shew of reason in yours And as for your argument that there is not a scriptum est for one of them I shall give you a very ancient answer that was given to your very objection by the Reverend Martin Bucer to Joannes à Lasâ—o who argued against vestures and other ceremonies as holding conformity with the Charch of Rome therein and as having no scrip um est for them saith the said Bâ—â—â—er in his Epistle pag. 6. If therefore you will not admit such liberty and use of vesture to this pure and holy Church because they have no commandement of the Lord nor no example for it I do not see how you can grant to any Church that it may celebrate the Lords Supper in the morning c. for we have received for these things no commandement of the Lord nor any example yea rather the Lord gave a contrary example Sect. 25. Behold here you that have made a challenge in pag. 13. in the name of all the Non-conformists that if any learned men of our Adversaries be able to bring one sufficient sentence out of the holy Scripture or any one example of any Bishop or Minister in the time of King Edward the sixth that doe directly or ex professo plead for the wearing of Caps and Surplices c. the Zuinglian Gospellers will be then content to yeeld and subscribe Here is the authority of a great learned and pious man in the time of King Edward the sixth defending the lawfulness of these vestures you so much argue against and also condemning your very argument pag. 10. Saith he Many things which the Antichrists have made marks of their impiety may be tokens of the Kingdom of Christ as the signs of Bread and Wine the water of Baptisme the Laying on of hands Preachings Churches Holy dayes and many other things All these places of Scripture are of a great scope The earth and the fulness thereof is of the Lord not of the Devil not of Antichrist not of the wicked This colourable craft of Sathan saith he must be taken heed of by the which he bringeth to pass oftentimes that either we reckon those things which are no sins and those that be sins indeed we seem not to regard them in our selves c. Sect. 26. If the Authority of this holy man in King Edwards dayes satisfie not your conscience that these things may be continued and prevail not with you to prevail with all other Non-conformists in whose name you made the challenge and also have promised to yield and subscribe I shall in answer to your challenge produce the Authority of Bishop Jewell whom you so much quote ex professo commending the present Liturgy in the frame of it And this you will find written in pag. 162. of the Defence of the Apology occasioned by the reproachful speeches of Dr. Harding against it calling the Liturgy in Queen Elizabeth's dayes as you do now A devised Service c. but saith Bishop Jewell to him appealing to his own conscience You know that we serve God according to his holy Word and the order of his primitive Church we administer the holy Sacraments in pure and reverent sort though I suppose the signe of the Crosse was used in one and Kneeling at the other We baptise in the name of the Father Son and Holy Ghost we receive the Sacrament of Christs body and bloud from the holy Table we make our humble confession and prayers together we pray with one heart and one voice c. And of all these things what one is contrary to the Catholick Faith Oh Mr. Harding is it not written The man that lieth destroyeth his own soul and Christ saith the Blasphemy against the Holy Ghost shall never be forgiven in this life or in the life to come Sect. 27. If Bishop Jewell did not plead for the present Liturgy in the frame of it his zeal burning so hot that he accounteth Hardings calumnies of the Common prayer to be as a blasphemy against the Holy Ghost I leave to the consideration of all judicious Christians and consequently whether the Authors of the challenge are not bound to conform and subscribe especially considering what the said Bishop Jewell saith of the said Communion book or Common prayer book pag. 198. The holy Communion book and Order of the holy Administration standeth and by Gods mercy shall stand still without any change Observe I pray whatever you have said of the Liturgy of the Church that it is Tantum non the Masse-book yet if you had searched into Jewell as you ought for truth you would have found the Jesuite frequently depravi g the book of common prayer and that
temporum eos abolevit aut non tulit esse restituendos He that will receive and follow the use and the opinion of the universal Church in all times and places unto this Age for a certain Interpreter will easily understand that the several degrees of Presbyters and Bishops in the Ecclesiastical government are and ever were according to Gods Word and therefore where they stand still they must not be abolished and where the iniquity of the times hath abolished or not suffered them they must be set up again Sect. 3. By which and other before quotations it appeareth that their judgment was long ago for Bishops and their Ordination by them and that the several degrees of Presbyters and Bishops in the Ecclesiastical government are according to Gods Word that they were not the same as is so strongly supposed Be perswaded therefore not onely to stand and wonder at the counsel this holy Zanchy giveth but resolve to follow it where the iniquity of the times hath abolished or not suffered that Ecclesiastical government he saith it must be set up again it must not be endeavoured to be undermined or extirpated for this is contrary to a Scripture-Reformation otherwise he would have ascribed their abolition to be from the piety and not the iniquity of the times Sect. 4. I beseech you Sirs therefore take no care for the Reformed Churches as to their Ministry and Ordination but take care of your own and take heed that you give no occasion of scandal or offence to them by suffering your selves to be deprived of the exercise of your Ministerial gifts because that you will not yield to that which may make your Ordination which hath hitherto been by the classes and so done but by halves to be more valid and complete and consonant to the practice of the primitive times Sect. 5. But if what I have said may not satisfie you as to your thoughtfulnesse and great care for the Reformed Churches lest by your being ordained by Bishops they should be unchurched as having no true Ministers because not Episcopally ordained Be pleased to take but a View of the Government and Publick Worship of God in the Reformed Churches beyond the Seas Wherein is shewed their Conformity and Agreement with the Church of England as it is established by the Act of Uniformity A Book lately set forth by Mr. John Durel And herein you will find so much said by himself and quoted from the learned Spanhemius late Professour of Divinity at Geneva and of Ludovicus Capellus late Divinity-Reader and Professour of Hebrew at Saumers with others that will not onely give a very satisfactory answer in this case but also to a serious question propounded in the Petition for peace pag. 9. What judgment all the Protestant Churches are likely to pass on your proceedings meaning the Bishops and how your cause and ours meaning the Petitioners for peace and Non-conformity will stand represented to them Sect. 6. And I hope withall will very much prevail upon you to be ordained by Bishops and to conform lest that you should be a further scandal and offence to them and give them a further occasion to be confirmed in the mean opinion that some of the most learned Pastours beyond Sea had of our work of Reformation in taking away Bishops and Liturgy and setting up the Directory in the stead thereof You will find more then what I say implyed in the great commendation that the learned Spanhemius of Geneva giveth of the beauteous face of the Church of England with her Reverence in publick Worship before these late times vide his Epistle before the third part of Dubia Evangelica quoted by Monsieur Durel pag. 66. And more then I will write in English you will find Durell pag. 15. quoted Ex Ludovic Capell Thes Salm. Th. de Liturg. part 7. Thes 6 7. who after a commendation of the Liturgy of the Church of England as free from all Popish saperstition and Idolatry and how happy we might have been c. he saith Dorec tandem nuperrimè exorti sunt in Anglia morosi scrupulosi delicatuli nimium ne superstitiosos planè dicam homines quibus Ecclesiae suae hactenus usurpata Liturgia visa est multis sed levissimis nulliusque penè momenti de causis non improbanda solum verum etiam planè abrogan la penitus unà cum toto Episcoporum Hierarchico regimine abolenda obliteranda c. Sect. 7. Now as by these two quotations you may as I said before easily see how you have stood represented to the Reformed Churches of Geneva and others so also you may apprehend what judgement the Protestant Churches are like to passe upon you for your Non-conformity and for chusing rather not to preach then to receive Ordination from the Bishop whereby that of the Presbytery may be completed and to declare an agreement with them by your subscription Oh Sirs be perswaded after all your doubts fears and scruples to observe the Act for Uniformity and take more care of giving offence to the Reformed Protestant Churches abroad by your Non-conformity then of any offence they will take at you thereat how far they are from it you will find plentifully proved in Mounsieur Durells Book aforesaid to which I refer you Sect. 8. It is confessed that in yielding to this seasonable Counsel there will be some kind of self-denyall and a departing from that sentence and opinion which many have taken up to the contrary Yet being lawful to be done and conducing so much to the Peace of Church and State and giving an opportunity to many persons whom God hath qualified for the work of the Ministry to exercise the same Be perswaded for Christs sake if ever you will shew your selves to be Christs Disciples indeed deny your selves and follow the wholsome Counsel of holy Beza before spoken that leaving all bitterness as long as the truth of the doctrine and purity of conscience was safe Bear one another with patience and obey the Queens most gracious Majesty and all her Prelates with a free heart Beza 12. Epist ue ante Sect. 9. That the Truth of the Doctrine is safe I beseech you seriously to consider what I have already quoted from Mr. Baxter and what now followeth from that Revernd and holy Mr. Robert Bolton in his Saints sure and Perpetual Guide pag. 126. Saith he Certain it is that our Church in that most exquisite and Worthy Confession of Faith contained in the Articles of Religion doth hold and professe all substantiall points of Divinity as soundly as any Church in the world none excepted either in this age nor in the primitive times of the Church Oh therefore subscribe unto these 39. Articles which the Act for Uniformity requireth and that ex animo as Beza counselled in his time the Queen and her Prelates should be obeyed Sect. 10. Especially considering that not onely the truth is safe but that whatsoever is required by this Act
Religion from the Idolatries Errors and superstitions of the Church of Rome to be assured that the way or mode for the publick Worship of God be reformed also Concerning which in the satisfying of my self I have observed that two sorts of persons have made their objections First such as have condemned the common and publick Liturgy of the Church as sinful and Idolatrous because taken out of the Mass-book c. Some onely as symbolizing with the service of the Romish Church Of the former sort were the Brownists of old the later the wiser sort of the Non-conformists both formerly and at this present time who do therefore presse a necessity of a further Reformation thereof as appeareth by the Discourse of Plus ultra and by the desires of those persons that were commissioned to advise about the Liturgie c. who thought no Reformation like the laying aside the old one as to themselves and the making a new one in its stead to be left unto the Ministers liberty to chuse which they would use Sect. 2. I shall therefore for the clearing of the lawfulness of our obedience to the use of this Liturgie of the Church present and lay before you the objections against the Liturgie of the Church of England by the English Brownists by which also the Authors of the Temperate Discourse and of Plus ultra may see who they do symbolize withall and how much mistaken I suppose they are who say the cause of the Non-conformists hath been long ago stated at the troubles of Frankfort and hath continued the same Sect. 3. That which is laid to the charge of the English Liturgie is this by those called the Brownists I find in the second part of the Mr. Balls answer pag. 4. The whole form of the Church service is borrowed from the Papists for none can deny that it was culled and picked out of the Popish Dunghill the Mass-book full of all abominations from three Romish channels I say it was raked the Breviary the Ritual and the Mass-book mentioned by the Sober Discourse pag. 21. and Plus ultra pag. 17. with much earnestness affirms that the English Liturgie is Tantum non the Romish Mass Now to vindicate this mode of Gods Worship in the English Church from this charge and so consequently to give us to apprehend that we may lawfully declare conformity to the use thereof be pleased to take notice of Mr. Balls answer pag 6. Sect. 4. That which you alledge against the English Service-book in particular you intend against all set forms of prayer or stinted Liturgies whatsoever c. to pag. 8. and there saith he further It is true the Nonconformists say that it was in a great part picked and culled out of the Mass-book but it followeth not thence that either it is or was esteemed by them a devised or false Worship for many things contained in the Mass-book it self are good and holy A Pearl may be found upon a Dunghill We cannot more credit the man of sin then to say that every thing in the Mass-book is devillish and Antichristian for then it should be Antichristian to pray unto God in the mediation of Christ or read the Scriptures to professe many fundamentall divine Truths necessary to salvation pag. 9. Our Service was picked and culled out of the Mass-book you say and so it might and yet be free from all fault and tincture from all shew and appearance of evil though the Mass-book it selfe was fraught with all manner of abominations For if Antichrist sit in the Temple of God and professe himself the servant of Jesus Christ of necessity some Treasures Riches and Jewels of the Church must be gathered into his Den which being collected purged and refined might serve to adorne the chaste Spouse of Christ Neither in so doing doth the Church honour Antichrist but challenge her own right if she retain ought that belongeth to Antichrist that is her stain and blemish but the recovery of that which Christ the King of his Church hath given as her wealth and ornament must not be imputed a fault Sect. 5. Further saith he pag. 9. If it be wholly taken out of the Mass-book how cometh it to have those things which are so directly contrary to the Mass that both cannot possibly stand together In our Book of Common prayer we pray to God onely in the mediation of Jesus Christ and in a known Language we profess that Christ by one Oblation of himself once for all hath made a full perfect and sufficient satisfaction for the sins of the whole World that he hath commanded a perpetual remembrance of his Death and Passion in that Ordinance of the Supper and that the Sacrament is to be administred in both kinds the Minister and the People to communicate together Were these things taken out of the Mass-book The Church of Rome joyneth the two first Commandments into one or taketh away the second thereby to cloak their Idolatry in the worshipping of Images but the Common prayer book of the Church of England divideth them into two therein following two of the Fathers at most excepted all Antiquity and setteth down the words of the second Commandment at large The Church of Rome teacheth that in the Sacrament of the Eucharist the body and blood of Christ is received and eaten carnally that as much is received in one kind as in both and that in the Mass Christ is offered up as a propitiatory unbloudy sacrifice for the sins of quick and dead but the Common prayer book of the Church of England teacheth expresly in the form of administring that Sacrament that spiritually by faith we feed on him in our hearts eating and drinking in remembrance that Christ died and shed his blood for us In the Mass the Priest receiveth alone the people standing by and gazing on him but the Minister and people are appointed with us to communicate together according to the Instition of Christ and the practice of the primitive Church We make the Communion of the Eucharist purposely a Sacrament they a Sacrament and propitiatory Sacrifice They celebrate at an Altar we at a Table according to the example of our Saviour Christ his Apostles and the Primitive Church in the purest times We pray for the living they for the living and dead And if these be not points directly contrary to the Roman Service Rome is much departed from her self Sect. 6. I have been the larger in the transcribing of this most singular vindication of the common prayer book by this judicious learned Mr. John Ball to the end that such good people who as the Author of the Treatise of Liturgies saith can by no means be reconciled to the use of it as being an Idolatrous Service may here see the vast difference between the Mass-book and our common prayer and be brought to love and like thereof And that such Ministers as profess by the said Author that when their people come to them and say
402. Sect. 9. and in pag. 405. having granted that God hath not tyed us to any one particular gesture but that it is left to humane prudence to order our gesture by the general rules of order decency and edification in preaching praying hearing singing and whether the Ministers habit be black or white linnen or wollen or of what shape and fashion this he saith is left to humane prudence Sect. 21. pag. 405. and in 406. he that hath commanded us joyfully to sing his praises hath not told us whether we shall use the Meeter or any melodious tune to help us or whether we shall use or not use a Musical instrument or the help of more artificial singers or choristers c. and in Sect. 23. the use of the Ring in Marriage In all these cases it is no usurpation or addition to the word or institution of God for man to determine it is but obeying of Gods commands all these are necessary in their genus and commanded us of God and the species no where by the Word of God determined of c. Sect. 15. Yet in pag. 417. he saith that of all our ceremonies there is none that I have more suspected to be simply unlawful then the Crosse in Baptism The rest as I have said I should have submitted to rather then hinder the Service or Peace of the Church saying pag. 418. yet dare I not peremptorily say it is unlawful nor will I make any disturbance in the Church about it more then my own forbearance which I fear will not be a little considering what is published against the same by these following reasons pag. 418. Sect. 53. This is not saith he the mere circumstance of a duty but a substantial humane Ordinance of Worship c. There must be some time some place some gesture some vesture some utensils but you cannot say that there must be some teaching symbols some mystical signs c. Sect. 16. To which I shall crave leave to reply That I can say so because that I have read so much affirmed by your self pag. 404. Five Disput being as much if I mistake not as the Church of England doth declare For there I find Sect. 18. Though the tongue be the chief instrument yet not the onely instrument to express the mind And though words be the ordinary yet not the onely signs as the Prophets of old were wont by other signs as well as words to prophesie to the people Sect. 19. And therefore I durst not have reproved any of the ancient Christians that used the sign of the Cross meerly as a professing signal action to shew to the Heathen and Jews about them that they believed in a crucifyed Christ and were not ashamed of his Cross Sect. 17. Now I beseech the Christian Reader to consider whether the sign of the Cross so used was not a teaching symbol or a mystical sign And therefore it seemeth strange to me that though this worthy person durst not reprove the ancient Christians for the use of the sign of the Cross yet seemeth to reprove the Church of England upon the same account and no other who do use it onely as a professing signal action who also granteth significant signs warrantable pag. 410. secondarily though not primary speaking of the Surplice Sect. 40. saying he would use that garment if he could not be dispensed with Though secondarily the whitenesse be to signifie purity and so it be made a teaching sign yet would I obey for secondarily we may lawfully and piously make teaching signs of our food and rayment and any thing that we see And if so why not of the sign of the Crosse Sect. 18. Now that the sign of the Crosse is instituted by the Church onely as a teaching sign and that according to Mr. Baxters distinction secondarily and not primary not as a humane sacrament as is said before Sect. 54. I argue first from the words quoted by Mr. Baxter in the Form of Celebration pag. 421. We receive this child into the congregation of Christs flock and do sign him with the sign of the Cross in token that he shall not hereafter be ashamed to confess the faith of Christ crucifyed c. Two things I desire may be observed from hence and then it will appear to be no covenanting sign as is said Sect. 60. pag. 420. Sect. 19. First the order of the use of this ceremony it is after the child is baptized according to Christs own institution by water in the name of the Father Son and Holy Ghost after that the Infant is externally admitted into the covenant by the seal thereof and thereby made a visible Church member Then it followeth We receive this child into the congregation of Christs flock and do sign him with the sign of the Cross But to what end to be an instrument to convey grace No but for the very end that Mr. Baxter durst not reprove any of the ancient Christians that used this sign viz. as a professing signal action that they should not be ashamed to confess the faith of Christ crucified c. So that the secundary end of this ceremony or sign of the Cross being onely a teaching sign to remember us of a moral duty as I have said before The Sacrament of Baptisme it self being the primary one the investing the listing and the covenanting sign The sign of the Cross as I said before being onely a teaching sign of a duty of so much moment that if we perform it not Christ will be ashamed of us before his Father Methinks this should encline all peaceable minds to encline to the use of this ceremony when commanded it being only a sign and token to mind us of a moral duty Sect. 20. But secondly that it is onely and no other then a teaching sign I argue from what I find brought to endeavour to prove the contrary pag. 419. Sect. 57. by those words prefixed before the Common prayer Book of ceremonies where they say That they be not dark and dumb ceremonies but are so set forth that every man may understand what they do mean and to what use they do serve and that they are apt to stir up the dull mind of man to the remembrance of his duty to God by some notable and special signification whereby he might be edifyed This ceremony therefore amongst the rest is declared to be but of that teaching significancy which is allowed in Five Disput. to the Surplice and therefore being onely for the remembrance of so Christian a duty being a means no where forbidden may lawfully be used The Ring in Marriage though acknowledged Five Disput. before quoted to be a symbolical sign and lawful to be used pag. 406. yet I humbly conceive that it is appointed for to remember the party that weareth it of the covenant of her God which she hath entred into with her husband at the publick celebration of Matrimony before many witnesses The engaging covenanting act in the
also the great argument used to this day by the Author of the Discourse about Liturgies and others against a form of prayer imposed the present Liturgy or Service-book and the significant rites or ceremonies of the Church as being reducible to no command I shall desire seriously that what I now offer to consideration may be well weighed by all especially such as may scru le an universal subscription as agreeable to Gods Word because they find no command for those rites and ceremonies they do thereby declare their approbation of Sect. 4. That I do not find our blessed Lord and Saviour who never sinned by omission or commission though he did often bring arguments from the written Word of God to resist the devil and to convince wicked men of their sins against the express commands thereof Yet I do not find as to circumstantials in Worship or otherwise that he ever used this argument I find no command for this or that in Scripture and therefore I charge you do it not In times of affliction our ears as Job saith are open to ece ive Discipline and yet our dear Saviour who was full of compassion to the souls and bodyes of men being besought by Jairus one of the Rulers of the Synagogue to heal his Daughter at the point of death We do not find our Saviour thus treating of him at that time Friend I fear this judgement is come upon thee for that you execute an Office that hath no standing in the Scripture no description there where do you find any particular command either for your synagogues or for you to be a Ruler there c. Sect. 5. Neither do we find it to be his practice at any other time to use this a gument And why it should be ours to lay so much stress upon it as Mr. Nicholls did in his time and we since I know not Sure I am that which is contrary to the practice of Christ and his Apostles we are to forbear I think I have proved it contrary to Christs practice who was a severe hater of mens superstitious traditions that is such as made void the Law of God but those traditions which make not void any Law of God that is to say are not contrary to any command and no holiness placed in them These if I mistake not Christ never reproved the superstition of the Pharisees about their external washings he reproveth sharply but not upon this account because they were no where commanded But because they placed holiness in them and censured those that did not as they did themselves therefore he calleth them so often hypocrites as you may find by comparing Mark 7.3 4. with Mat. 15. washing or not washings is indifferent except the hands be very foul But to account our hands more holy for washing and to censure others for having common hands that wash not as the Pharisees did the Disciples of our Lord This was the superstition of the Pharisees Sect. 6. I might be large in proving the weakness of this argument that all things because not commanded or prescribed in scripture are sinful But as I have shewed we have no warrant to argue thus about circumstantials not forbidden from the example of our Saviour so I conceive the consideration of the practice of the Apostle Paul may somewhat clear what I say who as if he would have prevented the sad consequences proceeding from the want of distinctions in this particular 1 Cor. 7.7 As a Church-governor distinguisheth of what he enjoyns the Corinthians by commandement from God and what he doth by permission onely enjoyn what he saith of himself and what not he but the Lord 1 Cor. 7.6 10. And this very distinction if considered would deliver us from all our fears that we have about circumstantial matters not determined by God in his Word To observe and do them because not commanded is not sinful because the Apostle had then sinned in ordaining as he saith in every Church such things for which he had no commandement but onely permission To subscribe therefore to observe these commands is lawful as being agreeable to Gods Word Sect. 7. As to what may be objected against Subscription to the Book for the form or manner of making Ordaining and Consecrating of Bishops Priests and Deacons because that Gospel-ministers or Elders are there called Priests I shall say little referring the Learned whom it concerneth to the Learned Discourse of Mr. Meade on this subject Mr. Balls 1. Treatise answer to Can pag. 142. That Parsons Vicars Stipendaries Parish-Priests c. are but various Titles given to the same kind of Ministry in divers persons who plainly sheweth that Priest is but the contraction of Presbyter and therefore the fittest Translation for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the very Letters which Latin Italian French and others have imitated and also to what Mr. Ball writeth on this subject And therefore shall proceed to the consideration of the Deacon which is to be approved of by the Subscription aforesaid CHAP. XIII The Order of Deacon excepted against by Mr. Nicholls as exercised in the Church of England justified by Mr. John Balls argument for Lecturers Together with se eral directions from Mr. John Randall what is to be done in this present case of Conformity as to perswading of the Conscience Section 1. ANd thus now having spoken to the argument in general which I desire may be well thought on I shall consider of what is alledged concerning this Deacon in Mr. Nicholls Plea for not subscribing pag. 27. Because in the Book of Orders there is an Office of Ministry called the Deacon consisting in helping the Priest in Divine service especially when he ministreth the holy Communion c. This Ministry he saith hath no resemblance with the office of the Deacon Acts 6. or 1 Tim. 3. neither any other Office described or instituted by God in all the New Testament This objection still remaining in the minds of many who are to subscribe unto this Book of Orders by this new Law for Uniformity I humbly conceive that to help to remove it would be a very good work To this purpose I shall desire it may be considered how near the Non-conformists argument against Deacons cometh to the Brownists against Lecturers see pag. 88. second part of Mr. Balls Answer Mr. Nicholls Plea 26 27. Now an answer therefore to one may answer both I shall give you Mr. Balls answer in the general and do refer you to what he saith more particularly pag. 89 90. Saith he If you speak of the substantials and essentials of the Ministry it is freely granted that the true Ministry is by the Word of God but if you extend it to every circumstantial order whereby in this or that society the Minister is to execute that Function he hath received of God this is not approved this he may have from men as he at large sheweth Sect. 2. Observe here how he distinguisheth between the
the Holy Ghost who is the spirit of purity piety and peace would not have been pleased with this decree or canon But the Scriptures tell us that this seemed good to the Holy Ghost Acts 15. and therefore no sin in them to command it And certainly had not this decree been yielded unto by the Gentiles ver 23. who testifyed their conformity to it by their rejoycing at the consolation when it was read ver 31. this very decree had occasioned as hot contentions and as great scandal to the Gentiles as was before amongst the Jews Sect. 10. But these good hearts being peaceably minded did not say see here these Jews which are the chief in Church-government they have a mind to promote the interest of their own Country-men and whereas we intended to be purely the Disciples of Christ they will have us to please the Jews be Disciples of Moses also Our old superstitious Pagan Priests never put such a restraint upon us as this surely if we observe this Canon we shall soon find them introducing more and the pure Worship of Christ to which we Gentiles were converted will by degrees be altogether corrupted with Jewish ceremonies But we find instead of such perverse disputings That such was their Primitive Peace Vnity and Charity that they did rejoyce at this decree and chearfully observe it Sect. 11. And if God would give to us but the same humble and peaceable and charitable minds these discords and differences about modes of Worship and Discipline would hugely be healed by obedience to this Act for Vniformity And thus now having upon the occasion of this passage in this Book aforesaid viz. from the discourse of the wholsome counsel of Mr. John Randall endeavoured to remove this great stumbling block out of the way to conformity viz. the supposed scandal that might be given to weak Christians thereby I shall proceed to what followeth in Mr. Randalls counsel as a Remedy further in this case saith he pag. 148. But what if a man be not perswaded of these things Sect. 12. It is too too evident that notwithstanding all that hath been written from the beginning of the said controversies to this day it hath not had that desired effect but many have and may be still unsatisfyed not because their arguments for their satisfaction are weak but because they are probably weak in their apprehensions of them the light may shine but the darkness not comprehend it But what is to be done in this case if a man be not perswaded Must he separate from the Church no saith he this would be great uncharitableness But in this case he hath three rules of direction First he must labour to be better informed he must not be tenacious of his own opinion nor yet rest too much upon the judgement of other Non-conformists though holy and good men But he must labour and take pains to be better inform'd Secondly he must resolve to bear with a great deal rather then make a rent for schism is a great sin Thirdly Suffer thy self to be over-born in things indifferent by the authority of the Church till thou beest able to prove it simply unlawful or to prove that there is a greater scandal in the use of it then in disobeying the voice of the Church and of the Christian Magistrate If both Ministers and People would but practice this Rule the one not lay down their Ministry the other not censure and judge them for conforming till they be able to prove these two things aforesaid some Lectures in the City had not so suddenly been laid downe neither would many good Christians be in so great a fear as yet they are left for these modes of Worship and Discipline and their Conformity thereunto they should proceed further Consider therefore I beseech you what this reverend person saith further I know saith he that it is a sin to disobey the christian Magistrate except that I know that God commands the contrary Now in these indifferent things I do but fear I do not know that God commands the contrary but my conscience is doubtfull of it and saith he should I run into a known sin because that I would avoid a sin onely feared Sect. 13. I beseech you all therefore in the bowels of Christ Jesus who shall read these passages seriously to consider of them for were these counsels of this holy man but believed and practised we who now are in very great straits some for fear of the loss of their Ministers others perhaps doubtful lest that in this hour of temptation they should either betray the Truth as they suppose or their Ministry and Liberties may be delivered out of all their fears and dangers and be preserved from sinning and suffering also Sect. 14. Now because that there lyeth a strong objection against all this though it were supposed that some Ministers could declare to conform to the use of the common prayer the 39. Articles of Religion with a full assent and consent unfeignedly and universally yet they cannot according to the Act receive Ordination by the Bishop having been ordained by Presbyters lest they should sin against their own souls I shall according to my proposed method proceed to discourse of this fourth Proposition which followeth CHAP. XV. That to receive Ordination from the Bishop though ordained before by Presbyters is lawful Section 1. FOr the proof of this proposition I shall lay down this argument in the first place that which maketh the ordination of a Presbyter to be more complete and conformable to the canon of Scripture and the practice of the primitive Church that must needs be very lawful and warrantable But to receive Ordination from Bishops though ordained before by Presbyters maketh the Ordination of a Presbyter to be more conformable to the canon of Scripture c. Sect. 2. For the proof of this I find that the right way of Ordination according to the Scripture and the practice of the primitive Church is affirmed by the Ministers that answered Bishop Hall 1641. was to be by the Bishop and Presbyters joynt act They say pag. 25. that by comparing these two places of Scripture 1 Tim 4 14. 2 Tim. 1.6 That Ordination of Ministers must be a joynt Act neither of the Bishop alone or of the Presbyter alone but of Bishop and Presbyter together Sect. 3. And that this was the practice of the Primitive Church I find affirmed by the said Ministers pag. 37. To be not onely a matter of Ecclesiastical custome but of Ecclesiastical constitution which bind the Bishop and Presbytery also Consil 4. Carthag Can. 22. First in all his Ordinations to consul with his Clergy Secondly in his Ordination to take the concurrent assistance of his Presbyters Cum Ordinatur Presbyter Episcopo eum benedicente manum super ejus tenente etiam omnes Presbyteri qui presentes sunt manus suas juxta manum Episcopi caput illius teneant In which Canon we have the unanimous Vote
manner hath been very imperfect at the best That this and other things also required to make a complete Ordination were absent in the Ordination by the classes generally I suppose you will grant by what I further offer out of the Five Disput. pag. 204. to your consideration It is there said Sect. 22. Argument 7. Where all these forementioned qualifications of the Ordainer do concur viz. That he be the Pasto◠〈◊〉 a particular Church and the chief Pastor of it and the Pastor of a City Church and have Deacons and Presbyters under him and be the fixed President of a Presbytery and the Moderator or President of a larger Presbytery of the Pastors of many Churches there according to the principles of the rigid sort of Dissenters the Ordination is valid But all these forementioned qualifications do frequently concur to some of our present Ordainers in England therefore their Ordination is valid The premisses are so plain that they need no confirmation Sect. 10. From whence I observe that where these qualifications have not concurred in all that have been Ordainers of others for these several years late past there the Ordination that hath been received from such is very invalid and imperfect That these qualifications now have not concurred in all of the Ordainers of others in this City or elsewhere in their several classes that they have neither been chief Pastors of a City Church that they have had neither Deacons nor Presbyters under them that they have not been the fixed Presidents of a Presbytery or Presidents of a larger Presbytery of the Pastors of many Churches is so clear and evident that it cannot I suppose be modestly denied Sect. 11. The Ordination therefore by Presbyters alone being so incomplete upon all these considerations so contrary to the council of Carthage the practice of the primitive times so defective of all these qualifications of the Ordainer last mentioned To receive Ordination from Bishops by those that have thus received Ordination from Presbyters alone without Bishops must needs be lawful and warrantable and maketh the Ordination to be more agreeable to what hath been the practice of the primitive Church by these quotations before alledged Sect. 12. But it may be objected That to be thus ordained after Ordination by Presbyters is against that canon called the Apostles Petition for peace pag. 10. which deposeth those that re-ordain and those that be re-ordained For answer to which The canon called the Apostles doth indeed say somewhat to that purpose but that it may appear it doth not reach the case I shall set down the words thereof Siquis Episcopus aut Presbyter aut Diaconus secundam ob aliq o Ordinationem susceperit deponitur tam ipse quam qui ipsum ordinavit nisi forte constet eum Ordinationem habere ab haereticis qui enim à talibus baptizati aut ordinati sunt hi neque fideles neque clerici esse possunt Observe here in the first place this canon doth allow of three degrees of order then in the function of the Ministry of Bishops Presbyters and Deacons Secondly this canon supposeth that Ordination was chiefly to be made by one in the singular number Thirdly it supposeth that Re-ordination is no crime where the Ordination hath not been regular if the persons ordaining have been but erroneous as to this point of Ordination by Presbyters alone without Bishops That this Ordination was not sufficient I hope I may without offence tell you was the judgment of the ancient Church Epiphan haeres 69. Colluthus was a Presbyter in one of the Churches of Alexandria and falling away from the Bishop there for some mis-likes ordained himself certain Presbyters for which this Colluthus was convented in the general Council before Hosius and the rest of the * Athan. apol 2. in literis Presbyter c. Bishops and commanded to carry himself for a Presbyter as he was before and all those that were ordained by him to return to their former state Sect. 13. If you please to read in Athanasius apolog 2. you will find the judgment of the primitive Church about Presbyters ordaining Presbyters alone to be such as required Re-ordination I beseech you therefore let me propound but this case to you Suppose some of those Presbyters that had in the time of Novatus sworn with him that they would not return to their catholick Bishops and in this time of their schism from the Church had ordained one another would not the pleading of the canon against Re-ordination be interpreted a wilful continuance in that schism in them and that they had no inclinations to return unto their catholick Bishops I suppose you could not but look upon this as a great evil in them so to do and is an evil to be avoided wheresoever it hides it self though under never such good pretences Sect. 14. Be perswasded therefore that this may be no impediment to your exercise of the Ministry that you will not observe what the Law requireth that now you should come in before the 24. of August and receive Ordination by a Bishop And let not onely what I have said prevaile with you but be pleased to consider that to be ordained by Bishops is in it self so lawful that Mr. John Ball is very positive in his Affirmation part 1. pag. 95. If they be not lawful Ministers who receive their Ordination from Biships the Church of God throughout the World hath been destitute of lawful Ministers for the space of this fourteen or fifteen hundred years which the Non-conformists will never affirm Here take notice I pray you of what is affirmed by this Worthy person viz. First that they which receive Ordination from Bishops are lawful Ministers Secondly that Ordination by Bishops hath been in the Church for the space of this fourteen or fifteen hundred years Thirdly that the Non-conformists did then never affirm that in all this time the Church of God had been destitute of lawful Ministers though ordained by Bishops Sect. 15. And surely these things considered must needs quicken you to come in and receive Ordination according to the Act for Uniformity For if Ordination by Bishops hath been in the Church of God of so long standing and is of such Antiquity it must needs follow that Ordination by Presbyters alone in a classis must need bee an Innovation in the Church especially considering the judgement of St. Jerom in his Epist ad Euagrium who speaking of Ordination debars a Presbyter from it saith he Quid facit Episcopus quod Presbyter non faciat exceptâ Ordinatione Mark the moode is potential he may not meddle with Ordination without a Bishop And therefore the best way for Ministers to be most completely ordained in my poor judgement is to come in and b◠ordained by Bishops though ordained before by Presbyters especially considering that they are now called upon by the Law of the Land so to do and the thing so lawful in it self as you have heard
they may be sure of that Christ as the King of his Church though he hath not commanded as Mr. Baxter well observeth Five Disput pag. 9. In what words I shall pray whether imposed by others or not whether with a Book or foreconceived Form or not Yet he hath commanded obedience and peace Where things therefore of this nature are determined by our Superiors which as Mr. Baxter agreeing with Mr. Ball and the Reverend Calvin saith pag. 8. Had been unfit for Christ to have determined in his Word because his Word is an universal Law for all ages and Countries and these circumstances will not be an universall determination else why could not Christ have done it nay how is his Law perfect else that doth omit is For example God hath commanded us to read the Word preach hear sing which must necessarily be done in some time and place gesture number of words c. But he hath not commanded us on what day of the week our Lecture shall be or at what hour of the day nor what Chapter I shall read nor how many at once nor what Text I shall preach on nor what Psalm I shall sing c These things belonging to a Synod to prescribe for common union and concord amongst many Churches as Mr. Baxter granteth pag. 7. I humbly conceive it is then uncomely and uncharitable for Inferiors to argue that these determinations are unnecessary and but pretences for the Churches Peace and Unity c. pag. 9. But to fix upon this golden sentence of Mr. Baxters in these cases that whatsoever we may be uncertain of yet we may be sure of this that Christ hath commanded Obedience and Peace Obedience in these generall Texts where we are commanded to submit to every Ordinance of man for the Lords sake And Peace in all those pathetical exhortations of his Apostles to follow the things that make for peace putting it in conjunction with that without which we shall never enter in the Kingdom of Heaven Heb. 12.14 Follow peace with all men and holiness without which no man shall see the Lord. Now to work this peaceable frame into our hearts let us now perswade one another that laying aside those usual reflections that we are apt to make upon our Superiors in commanding things which we are apt to judge at best unnecessary seriously to reflect upon our selves and consider what is our present duty I must needs confesse that I have in the midst of our greatest confusions when I was even out of hope that ever we should get out of them often thought how we came to be ingulphed in so much misery And this in my weak observation I gather to be the occasion of our bloudy differences as to the circumstantials of Religion that a violent opposing begat a violent imposing and that again produced a violent opposing till the flame broke out which had well-nigh consumed us To prevent the like again as the case now standeth I am apt to think that we cannot better shew our selves to be children of the everlasting Father the Prince of Peace then by looking most to our selves who are under command and what our present duty is which I find laid down by Mr. Baxter Five Disput pag. 460. Prop. 12. supposing it to be the case whereof we are no competent judges That it may be very sinful to command some Ceremonies that yet it may be the Subjects duty to use them when they are commanded To perswade therefore to that which is the Subjects duty to observe now commanded is my chief undertaking in this following Discourse wherein as I do but follow the example of Mr. Sprint Mr. Paybody and Dr. John Burges who are there approved of for that service Five Disput pag. 461. So I hope you will be so far from judging of me as that you will conjoyn with me to perswade your Ministers that rather then to be deprived of their Ministry and we thereby of the benefit of their labors that they would conform And by way of perswasion let us not onely deal with them by way of argument from what you may find in this poor unpollished piece but also by desiring them to consider what they will find more scholastically written in the Peace-offering a book that I have heard much commended by some learned Ministers but never saw till I had almost finished this plain and homely Discourse and also a most rare discourse newly come forth declaring the Conformity and Agreement of other Reformed Churches beyond Sea with the Church of England To all which let us mind them how far the Apostles did conform for the peace of the Church and propagating of the Gospel even to the use of such Ceremonies as were abolished by the death of Christ Mr. Sprint in his book before mentioned giveth several instances thereof and Mr. Baxter in Five Disput pag. 488. speaketh to the same purpose amongst his 12. reasons to perswade to obedience in lawfull things this is the 11. Consider also what yielding in things lawful the Scripture recommendeth to us how far yielded Paul when he circumcised Timothy Acts 16.3 And when he took the men and purified himself with them in the Temple to signifie the accomplishment of the dayes of purification c. Acts 21.26 27. So also 1 Cor. 9.19 20. I am made all things to all men that I might by all means save some and this I do for the Gospels sake Study this Example saith the learned Mr. Baxter And let us also prevaile with our Ministers to study this passage Five Disput pag. 487 sect 17 Now if that things before accidentally evil may by this much necessity become lawful and a duty then may the commands of Magistrates and Pastors and the unity of the Church and the avoiding of contention and offence and other evils be also sufficient to warrant us in obeying even in inconvenient circumstantials of the Worship of God that otherwise could not be justified Let us also remember them how that Bishop Hooper though as you will find in this Discourse did scruple the Episcopal Habit and wrote to Peter Martyr his Arguments against such Conformity yet he was not so tenacious in his Opinion but that for the peace of the Church he did conform to preach in the said apparel before the King And for this Mr. Fox in the Book of Martyrs pag. 1367. doth commend him for saith he This private contumely and reproach in respect of the publick profit of the Church which he only sought he bare and suffered patiently Let us therefore desire them to remember how ill Christ will take it at their hands at the last day that rather then with this pious Martyr and Bishop Hooper they will lay aside their Opinions and patiently bear the private contumely of their Conformity from some censorious ones they will suffer themselves to be laid aside from the work of the Ministry and thereby hinder the publick profit and benefit which the
our own particular places and callings by a lawful Authority this maketh that which was Treason in others to be a duty incumbent on us by virtue of the Oath aforesaid Sect. 6. For answer to which I humbly conceive though it be an evil thing after Vows to make inquity yet to prevent a greater evil it is that which is our great concern at this time to do that which we should have done more seriously before we entred into the said Covenant make this inquiry Whether any persons whatsoever who have no Authority from Gods Law or from the Law of the Land to alter the Government of Church and State though for so good an end as publick Reformation are a lawful Authority to impose an Oath upon others for to endeavour to do that thing which is unlawful in it self For if this appear to be the case I humbly conceive that we may lawfully make this Declaration That I hold my self or any other person bound by the Solemn League and Covenant to endeavour the change or alteration of Government both in Church or State Sect. 7. In order to the clearing of this let us first to the Law and to the Testimony even unto the sacred Word of God For in the inquiry which I propound we are all to make for the satisfying of our consciences The rule I propose is first Gods Law whether any persons whatsoever who have no Authority from Gods Law to alter the Government of Church and State though for so good an end as publick Reformation are a lawful Authority to impose an Oath upon others I beseech you Brethren who do so much press for a command out of Gods word to warrant what you do to show me where there is any command of Christ or any approved example in the Holy Scriptures for subjects without the consent of their Prince and Soveraigre to swear and make others to swear that they will endeavour an alteration of Government in Church or State though for so good an end as publick Reformation Sect. 8. I must needs profess that I do not or cannot upon my own search find any precept or president for the same in the Old Testament In the New indeed I find general precepts for Christians to submit themselves to Principalities and Powers 1 Pet. 3.1 To yield obedience to every Ordinance of man for the Lords sake whether it be to the King as supreme or under-Governours that are sent by him c. 1 Pet. But nothing that may give warrant for this practice for subjects to bind themselves or others to endeavour any alteration of those humane creations to which they are to submit for the Lords sake Neither by an Oath or Covenant to swear a publick reformation without or against the consent of their Kings and Governors And therefore which is observable all Covenant-reformations from Joshuahs time to Josiahs time were regularly commanded by the good reforming Kings and chief Rulers but none by the Elders of the people against the cammand or consent of their Soveraign The Covenant that all the people stood to 2 King 23.3 was made by the King And the King stood by the Pillar and made a Covenant before the Lord and the Oath at which all Judah rejoyced was not by them imposed upon the King but the reforming King 2 Chron. 15.8 9 15. compared after that Asa had taken away the abominations out of the Land of Judah and Benjamin Verse 9. he gathered all Judah together This was the ground of the Assembly at Jerusalem in the third year of the reign of Asa they assembled not to make this Oath at which all Judah rejoyced without the Kings Authority by which he did gather them together Sect. 9. If therefore there be no command or example in the Old Testament approving this practice the express commands of the New Testament forbidding things of this nature and tendency the scope of that place 1 Pet. 3. being to arme the Christian Churches against that vile Sect who called themselves Gnosticks as knowing more of the mysteries of the Gospel them others who taught amongst other things destructive to humane society the Doctrine of liberty and manumission to Christian subjects and servants as by considering of what followeth to the 12. Verse may appear And thus now having from Gods Laws shewed that there is no precept or president for subjects yea for the Elders of the people to enter into a Covenant for publick reformation without the consent or gathering together of the King and that therefore consequently they are no lawful Authority by the Law of God to impose an Oath upon others Sect. 10. This being considered I humbly conceive that we have nothing now left to resolve our consciences in this case but the known Law of the Laid and the Fundamental constitutions of its Government And I should think this very consideration should put such of the Ministry as are scrupulous to a little pause and make them to suspect their own judgements in this point all this while The resolving of this case of conscience being so different from those whose subject matter are not so perplexed intricate and doubtful that without the help of the Lawyer the Divine may prove but a blind guide and when the blind lead the blind our Saviour tells us both will fall into the duch Sect. 11. I have somewhere read a very good direction which if we had followed at first might have prevented this inquiry now concerning making Vows and Covents That no action which is matter of Question and Dispute especially of Religion should be the matter of a Vow And the instance that is given is in a case somewhat like ours which I desire may be laid to heart Sie Novatus Novitios suos compulit ad jurandum ne unquam ad Catholicos Episcopos redieriat Euseb l. 2. Eccles Histor For Novatus the Authour of the second great schism as I find in Mr. Brinsley's Arraignment of Schism for him to compel his Novices which he had drawn into that sin with him to enter into an Oath that they would never return to the Catholick Bishops never be ordained by them more or submit to their Jurisdiction the matter of this Oath was unlawful in a very mild sense because doubtful Sect. 12. And if the modes of Worship and Discipline were not doubtful and disputable amongst us when this Covenant of endeavouring to alter the Church-government was imposed what was the reason that there were such writings for and against the mode of Church-government c. almost ever since the Reformation of the Church of England Sutcliffe de Presbyt edit 1591. Bilsons Perpetual Church-government 1610. with those contests which were betwixt Dr. Downam and the Diocesans Tryal much about the same time with many others and continued to the sitting of the Parliament called by the King 1640. So that doubtless these matters were very disputable and to be made the subject of an Oath we now find dangerous as I
find that judicious and learned King of Divines as Mr. Ford of Northampton styleth King Charles the First Prognosticating this Covenant would be very dangerous because the ma ter doubtful Sect. 13. There being therefore no remedy now but to be more wise and careful for the time to come taking heed of being too dogmatical in what we hold as to matters of modes of Worship and Discipline because that other holy and good men are of that mind For likewise one of our opinion as to the binding power of the Covenant let us not Juraere in verba magistri any more neither lean too much to our understanding but consult with the Laws of God and of the Land especially in this case Sect. 14. The Act you know that requireth that we should declare that in this particular the Solemne League and Covenant layeth no tye or obligation upon me or any other to endeavour to change the Government of Church or State On the other side many are of this opinion that though it be the judgment of the major part of the Judges that are learned in the Laws of many great and learned Divines some that have written De Juramento and therefore well know the binding power of an Oath and of the major part of the representative body of the Kingdom yet notwithstanding are perswaded the Covenant that they have taken bindeth them to endeavour the alteration of the Government of Church or State Sect. 15. In this case therefore as I said before the Laws of the Land are to be consulted with for there being no other judge in this case but the known Laws of the Land we must stand to their determination as to the satisfying the conscience about the binding power of the Covenant For if by the Law of the Land it appeareth that the matter of the said Covenant as to this particular be by the Law unlawful and the Imposers thereof without a power by Law invested in them we may safely and with a good conscience declare That we hold that there lyeth no obligaaion upon me or any other person from the same I do verily believe that as to the Government of the State the altering it from a Monarchical to a Democratical Government could never be subscribed to by the Engagement even by such persons who do yet believe that the Covenant bindeth them to endeavour to alter the Government of the Church Now be pleased to consider whether the reason be not the same They would have altered the Government of the State without Law and others the Government of the Church without Law And that you may be the better perswaded of this give me leave to impart that little smattering that I have of the Law as I have learned from the Learned in that Science Sect. 16. Concerning therefore the Laws of the Land you may please to observe this in the general That the Law hath three fulcimenta or grounds and they are these First Custom or Usage Secondly Judicial Records Thirdly Acts of Parliament Now Judicial Records and Acts of Parliament they are but Declarations of the common Law and customs of the Kingdom Law is is not known but by usage and custom and usage proves the Law 10 Eliz. Plowden 316. Now if this be so and it being evident that the Government in this Kingdom as to Church and State as now it is established having been of so long continuance as the Histories of this Kingdom do tell us This custom and usage of Government so long exercised maketh it to be a Fundamental Law Plowdens Commentary 195. Sect. 17. To alter therefore a Fundamental Law as to the Government of Church and State can never be done lawfully but by those persons whom Use and custom Judicial Records and Acts of Parliament have invested with Authority so to do Now who these are the Law must tell us not the two Houses alone not the King alone but both together make up the Body politick that make Laws for the Government of Church and State Dier 38. fol. 59 60. The King is the head of the Parliament the Lords the principal members of the body the Commons the inferiour Members of the same 1 Ed. 6. cap. 2. All Authority and Jurisdiction spiritual and temporal is derived from the King And every Member that sits in Parliament taketh a corporal Oath that the King is supreme over all persons the King therefore must needs be above the two Houses of Barliament which is evidenced further thus That as the power of their Assembling is by virtue of his Writ so the time of their staying is determined by his Royal will and pleasure according to the usage and custom of the Land The two Houses therefore are not above the King and there being no Law to be made without the King and both Houses neither alone according to the Fundamental Laws and Constitutions of the Land can alter or endeavour to alter the Government either of Church or State So that the altering of the Government except by such persons who have Authority by Law is an unlawful act in it self and the imposing of it upon others by an Oath makes it still more unlawful if the Imposers have not Authority by the Law of the Land so to do Sect. 18. Now I beseech you consider but as to matter of fact who did impose this Covenant and by the Law of the Land you will soon be resolved whether either the matter were lawful or the power lawful That the matter was unlawful thus appeareth not onely by what is already alledged but by what followeth That matter of an Oath is unlawful that is contrary to the Law of the Land The Government of the Church as it now stands being in the general secured by Magna Charta which great Charter is confirmed by 32. Acts of Parliament as I have read the first Article whereof runneth thus Salvae sint Episcopis omnes libertates suae Sect. 19. Now these general Laws of the great Charter of our Liberties and the Petition of Right there being no particular Laws against what is there contained such I say as are not repealed by a lawful power it is not the first Article of the Covenant as to the extirpation of that Church-government maketh the great charter void as to that particular I am apt to think in this case that an Oath imposed by persons that by their Oaths acknowledge the King supreme and above them that can make no Law therefore without the King and consequently can impose no lawful Oath by their Authority an Oath also as to the matter of it being unlawful as you have heard cannot make void a known Law or bind the conscience of the taker to endeavour the same But these Laws being in force do relatively bind the conscience to observe them and to endeavour by any power but those that made them to change and alter them I humbly conceive is above the sin of Disobedience and to swear to it maketh
given a little touch before speaking to the term and as to its lawfulnesse the instance before given of the bonesit thereof Christ having made so gracious a promise to those that do agree together in prayer that do symphonise therein according to the Greek phrase Mat. 18.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Again I say unto you that if two of you shall agree on earth as touching any thing that they shall aske it shall be done for them of my Father which is in heaven I say it is very much evidenced thereby for our Saviour in the very infancy of the Christian Church would never have given encouragement to such an harmony and agreement in his service by making so great a promise to his little congregation as there he did if it had not been lawful Sect. 2. And admit there should be no other Text in all the New Testament in express terms to prove it yet if it be in any general Text commanded or approved of and it appear to be the constant practice of the Church under the Old Testament administration then doubtless it must be of Divine Institution the Church of God being stll the same Therefore Vniformity or an universal agreement in publick Worship is lawful to be conformed unto where it is commanded Sect. 3. I find in the Church of God that in Ezra his time there was an Vniformity in publick Worship Ezra 3.10 11. and that after the Ordinance of David King of Israel 1 Chron. 16.7 8. They sung together by course there was a symphony an agreement and harmony in their Worship And this was done according to an Act of Vniformity set forth by King David very long ago forin 1 Chron. 16.4 David he appointed certain of the Levites to minister before the Arke of the Lord and to rehearse and to thank and praise the Lord God of Israel with Instruments of Musick and verse 7. then at that time David did appoint to give thanks unto the Lord by the hand of Asaph and his brethren which were Choristers and Asaph the chief Singer amongst them as you may find in the Title to some Psams of David and in ver 36. by Davids appointment the people were to be uniform also when the Priest had said Blessed be the Lord God of Israel for ever and ever then were all the people to say So be it or Amen and Praise the Lord. Behold here Uniformity commanded or appointed by David practised by the Church according to his Ordinance in the time of Ezra Sect. 4. In Davids practice in this place we may observe that Kings may command about the modes of Worship and Discipline to sing joyfully unto the Lord and to glorifie him by offering of him praise this hath God commanded But as Mr. Baxter saith Five Disput. page 406. Whether we shall use the Meeter or any mellodious tune to help us or not use a Musical Instrument or the help of more arisicial singers or choristers these are left to our reason to determine of by general rules which Nature and Scripture have laid down Now the Scripture layeth down that this mode of praising God by Instruments of Musick and the help of more artificial singers and choristers may be lawfully appointed by the King as we find in Davids practice who appointed the Levites with Musick which is the first time that I read of Musick in Gods publick Worship enjoyned except in the Chapter before quoted Sect. 5. The like also may be said of the time and place for Gods Worship though as is said in Five Disput these are left to humane determination and accordingly by King David they were determined and appointed Asaph and his brethren were to do this every day ver 37. the times in this day were Morning and Evening ver 40. and the place where was also determined by him ver 37. then he left them before the Arke of the Lords covenant And though none of all these circumstances in Gods Worship are particularly commanded by God yet to shew how he approved of such things as no sinful additions to the same I find that at the Reformation of Religion by the good King Hezekiab where he also did command the Lovate to worship according to the Ordinance of David In the 25. Verse of the said Chapter it is said that Hezekiah appointed the Levites in the house of the Lord with Cymbals and with Harpes to praise the Lord according to the commandement of David and of Gad the Kings Seir It is said for the commandement was by the hand of the Lord and by the hand of his Prophets so that what was appointed by the commandement of David is said to be done by the commandement of the Lord he approving of the same Sect. 6. For as I do not find God any where commanding any of these circumstances of Musick Time and Place c. So the Spirit of God would not I humbly conceive have attributed so precisely the Uniformity of the Church in Ezra's time to be according to the Ordinance of David if he had not been the first appointer thereof and his appointment by Divine approbation as you have heard and generally submitted unto and observed in the Church of the Jews for in Solomons time the same mode of publick Worship was observed with so very great Uniformity that 2 Chron. 5.13 in their singing of praise they were but one and made but one sound And as they were Uniform in their singing so the Burthen of the song was one and the same form That which was in Davids time 1 Chron. 16.34 was in Solomons time 2 Chron. 5.13 was in Hezekiahs time 2 Chron. 29.30 and in Ezra's time 3.11 Even in the same words He is good for his mercy endureth for ever This might be taken for a short shred of a Doxology as Gloria Patri c. in the Common prayer are by some I have read but I am apt to think the shortness of that and other of our publick prayers are justifyed by the brevity of this Doxology and their Uniformity therein Sect. 7. That these and more then I have named tending to Uniformity were not determined by God in the Jewish Church I find the Reverend Mr. John Ball in his answer to Mr. John Can bearing witness whose distinguishing of substantials and circumstantials in Gods Worship I desire may be well observed by those whe have onely a confused knowledge in this point concerning the sinfulness of addition to Gods Worship as you may find them in the first part of the said Treatise pag. 45 46 47 48. To which purpose you shall find that amongst the Jews who were commanded to make no addition to Gods Worship and to do all things according to the pattern of the Mount yet the said Mr. Ball doth affirm pag. 47. That though their Synagogues their Oratories and places of Worship throughout the Land of Canaan the hours in Morning and Evening sacrifice their course in reading of the Law
and be preserved if I mistake not from needless sufferings I am sure the learned and judicious Calvin though he did not fully approve of the Liturgy of the Church of England writing to the Brethren at Frankfort about it as having in it many Tolerabiles ineptiae which might in charity I suppose be translated Tolerable unfitnesses which yet I leave to the learned yet he did not see so far into the work of Reformation as did some in our dayes that petition for peace that would have either form of prayer left to the Ministers choice but as I have before quoted would have a Form of prayer imposed Saith he in his Epistle to the Duke of Somerset Lord Protector in the minority of King Edward the Sixth Quod ad formam precum rituum Ecclesiasticorum valde probo ut certa illa extet à qua pastoribus discedere in fanctione sua non liceat jam ut consulatur quorundam simplicitati imperitiae quam ut certiùs ita constet omnium inter se Ecclesiarum consensus postremò etiam ut obviam eatur desultoriae quorundam levitati qui novationes quasdam affectant Calvin Epist. ad Protector Angl. As touching the Form of prayers and Rites of the Church I approve very much that it be set Observe by the way that he was for a set form he did not look upon it as a limiting or an appearance of quenching the Spirit to use a set form but would have it imposed also so that saith he It may not be lawfull for the Ministers to depart or vary from the same The reasons why this holy man would have a Form of prayer imposed I have Englished before pag. 19. to which I refer you And he also was careful in distinguishing about matters of this nature Institut lib. 4. cap. 10. sect 30. he distinguisheth in matters meerly ceremonial and circumstantial in the Worship of God and giveth these reasons why Christ did not prescribe particularly concerning externals of Discipline and Worship that is to say why these things are not determined by Christ the Law-giver of his Church and therefore may be determined by Authority First because that Christ foresaw these things to depend upon the occasions and opportunities of time and how unlike it was for one form to accord with all Ages And therefore saith he Hereupon we must have recourse unto the general rule whatsoever the necessities of the Church shall require unto order and decency Finally he delivered nothing expresly because that those things are not of necessity to salvation Sect. 21. It is worth the observing what he saith that externals about Discipline and Ceremonies they are not of necessity to salvation Let it suffice therefore that our sharp discords and contentions as Mr. Baxter saith about matters of mode in Discipline and Worship be no longer cherisht and above all not so vigorously pursued as to lose the liberties of your Ministry in this quarrel and if the reasons of Mr. Calvin aforesaid be well considered I should think might prevaile that way Christ he delivered nothing expresly for or against the external circumstantial modes of Worship and Discipline because that these things are not of necessity to salvation And will any of you conclude them of such necessity to salvation as that you will rather expose the salvation of the souls of many of Christs loyal subjects to danger through the deprivation of your Ministry then yield obedience to such cammands of your Superiours as are not countermanded by Christ Surely if this be not an appearance of a very great sin to make our selves more wise and more holy then Christ the Law-giver of his Church If this be not as Mr. Ball saith in this case to condemn for unholy or prophane that which Gods Word alloweth and is consonant to his word though it be not precisely commanded and consequently superstition and Will-worship Hear further what Mr. Ball saith pag. 46. part 2. Sect. 22. To place Necessity Holiness and Worship in these circumstantial things when they be not determined or commanded by God this is Will-worship and superstition This I humbly conceive is affirmative superstition but when Vniformity in Worship shall be commanded not as having an intrinsecal holiness therein as necessary to salvation in it self as a substantial of Gods Worship but as Mr. Calvin saith onely for order and decency that is for Uniformity for a general agreement in Gods publick Worship and Service and that men may know by what rule they are to be guided as to the externals of Worship which are the very reason given in this very Act of Parliament pag. 71. then till I am better informed that superstition lyeth in not conforming For if I mistake not there is a negative superstition and Will-worship lying in touch not taste not handle not pray not in this or that form observe not this or that rite for this is sin I say so too if you shew me where forbidden but Mr. Baxters Five Disput hath sufficiently proved a stinted form lawful as being no where forbidden to which I again refer you Sect. 23. I have been the larger upon this because that I humbly conceive that if Christians did but see their liberty and know but their duty how would all those black chains by which we lie bound under perplexing unnecessary scruples and soul sadning fears fall off from us How would we then serve the Lord with one shoulder disappoint the hopes and expectations of the devil that man of sin the Pope and all his adherents and doubtless we should find what our gracious Soveraign propounds in the enacting of this Law Religion propagated and the peace of this Land established which all good men desire Sect. 24. Now knowing that it may be objected by some who are peaceably minded that though they are satisfyed as to the lawfulness of their obedience to the use of a publick form and some certain Rites for order and decency yet they do very much scruple conforming to this Book of Common prayer and Administration of the Sacraments to which they are enjoyned by the Act to declare their unfeigned assent and consent pag. 73. and promise they will conform to the use thereof pag. 77. I shall proceed through the assistance of the spirit of Truth to offer to you what are the grounds which satisfie my conscience in this case following and I hope may satisfie all that love the Truth and Peace CHAP. IX The Vindication of the Common Prayer of the Church of England by Mr. John Ball from the aspersions of the Old Brownists and the Authors of the Temperate Discourse and Plus ultra The lawfulness also of Conformity to it with its Rites proved by Bishop Jewell Martin Bucer and others Section 1. TT is without all doubt very desirable to all persons whom God hath blessed with a being in this Kingdom of England where the Gospel hath shined upon us for so many years since the Reformation of
things Mr. Ball saith pag. 11. Antichrist hath unjustly usurped the Church of God may lawfully lay claim unto And therefore if our Book of Common prayer saith he pag. 12. please the Papists it is but in some things wherein in reverence to Antiquity we come too nigh them in some Rites and Ceremonies But with the substance of the ministration it self they cannot be pleased unlesse they will be displeased with their own service and will renounce their own Religion Sect. 12. Surely methinks the judgment of this learned and moderate man might very much defend us against not onely the fear of Popery he having affirmed that the Papists cannot be pleased with our Book of Common prayer as to the substance of its Ministration unless they will renounce their own Religion But may cause such a day-break of light to shine upon some of our understandings as that we may be perswaded that it is lawful to declare they will conform to the use of the Common prayer of the Church of England it being no false and Idolatrous Worship as too many might apprehend from what hath been within this year or two written to exasperate mens minds against it But that I may make the lawfulness thereof to appear more evidently I shall proceed to consider of the English Liturgie and ceremonies as they are by some apprehended to symbolize too much with the Mass-book and being too like the same and that therefore upon this account conformity is unlawful it being absolutely affirmed Plus ultra pag. 30. We say it is unlawful for the Church of England to retain either in Doctrine Worship or Discipline any conformity to the Church of Rome Sect. 13. I do profess before the searcher of all hearts out of any desire to abstain from all appearance of evil When I first saw this Book I desired to take great notice how this Authority did by the authority of the Scriptures convincingly prove the same For to conform to the Doctrine of the Church of Rome is doubtless unlawful to conform to the Worship and Discipline of the Church of Rome in statu corrupto in that stace wherein it was before Reformation and is now in at this present time is sinful and unlawful But that to conform to the Common prayer book of the Church of England and those few retained ceremonies because that they symbolize with the Church of Rome That this should be sinful and unlawful notwithstanding so confidently affirmed I leave to the determination of the wise and learned upon the examination of the proofs of Plus ultra for the same Sect. 14. I do find indeed that Mr. Ball doth speak to this purpose That if any have mistaken the book of Common prayer because that it hath too much likelihood to the Mass-book he saith that hath not been the judgement of the Non-conformists alone others have said and written so much that never condemned the use of the book or all things therein contained pag. 9. From whence I observe that there is a great deal of difference between the disliking of a form that doth in something as is supposed symbolize with that form that is in a corrupt Church and the condemning of it as sinful and unlawful as Plus ultra doth And yet that I may deal faithfully before I come to speak to the arguments of Plus ultra I think I should do a good work tending to our healing if I should offer but some honest inferences from Mr. Balls conclusions and concessions that may take off that dislike may be in the minds of men which may hinder an unfeigned assent and consent in declaring their confo rmity Sect. 15. For it being granted that a form of prayer is lawful and this of the Church of England so much vindicated as you have heard and may find further in pag. 3. where Mr. Ball saith that the Non-conformists can prove the Religion and the Worship of the Church of England to be of God and that by such plain Texts of Scripture against which the gates of hell shall never prevà il I humbly conceive that the offence taken at its too much likelihood to the Mass-book pag. 9. may be taken away by the very reason that Mr. Ball giveth for the same pag. 12. which he saith is in Reverence to Antiquity To avoid the imputation of novelty in a Church it is necessary to keep to those externall modes as to phrases of speech and rites for comeliness in Gods Worship which have been most ancient in the Church But if this do it not sufficiently deferring to answer what I find alledged but not proved by Mr. Ball pag. 7. as exceptions against the said book as in some points disagreeing with Gods Word pag. 7. for which they judge it unlawfull to subscribe as agreeable to the Scripture which doubtless may lawfully be done by Mr. Balls own Doctrine Sect. 16. I say forbearing to speak further to these particulars being but the same objections made by Mr. Josias Nicholls and other Non-conformists long before which I shall through divine assistance speak more particularly to in the next Chapter I shall desire that what Mr. Ball doth declare in the name of all the Non-conformists to his time that did judge the book in the form thereof so nigh the Papists pag. 15. may be considered who saith that herein they shew but what they judge most convenient not condemning the book for the substance thereof So that some of the Non-conformists of our time are gone much beyond this pious and prudent man who upon this argument doth but onely shew what was the judgment of the Authors of the Admonition and others in this case that it was not convenient to use a form so near the Papists but he saith no such thing himself being more wise then to judge in a case already determined by the Law of the Land which God had not determined against by his Law in his Word Sect. 17. But though Mr. Ball is so modest yet Mr. Plus ultra is more magisterial who as you have read out of the place before quoted affirmeth that it is unlawful for the Church of England to retain any conformity to the Church of Rome in Worship or Discipline Come we therefore to examine his grounds for it pag. 30. And because we know from whence I observe many heads were laid together to form this argument this will hardly down by any reasons we can lay before you we shall commend this argument to you under the credit of your right learned Prelate Jewell please you to peruse pag. 325 326. of his Defence The learned and godly men at whose Persons it pleaseth you so rudely to scoffe saith Jewell to Harding Mr. Doctor Harding used to scoffe at Calvin and Zuingliùs and to upbraid Jewell with them that refuse either to go in your apparel or otherwise to shew themselves note Sir like unto you have age sufficient and can answer for themselves notwithstanding thus much I 'le
approbation to the nine and thirty Articles of Religion mentioned in the Statute of the 13. of Queen Elizabeth and of the book of Common parayer c. Act. pag. 85. Secondly who are to subscribe and declare c. The persons from whom this is expected are onely schollars men of more then ordinary parts and abilities such as shall be thought fit to be Governors of others in the schools of the Prophets in both the Universities pag. 82. and all such as are thought fit to be Ministers and Teachers of others in the school of Christ the publick congregation pag. 72 85. These persons are to be light to the blind to be instructers of the ignorant Now our Saviour telleth us That if the blind lead the blind both will fall into the ditch And therefore should any such persons be ignonorant of what they are to subscribe o unwilling to it upon any fal e or erroneous principles it would prove of very dangerous consequence to the Reformed Religion and should not they be all of one mind who are Tutors and Teachers of others it must needs occasion great confusion and division amongst their Disciples and followers Sect. 3. All which being considered Subscription and Uniformity is so far from being a sin as that it is a duty which is required of these persons aforesaid An here by the wa cannot but have some ground of hope that the strict execution or this Act will keep out not onely all Papists and Romish Catholicks the professed Adversaties to the Reformed Religion of the Church of England from poysoning the fountaines of Learning and corrupting the Youth in our Vniversities but also any of their Emissaries from our publick Congregations who have formerly in the disguise of Anabaptists Quakers and others brought to many honest-hearted people into their present distempers for except they can do these things and that after the manner prescribed Assent and Consent unfeignedly and universally they are neither to have preferment or imployment in the places aforesaid And that they cannot do this what I have before quoted from Hardings own expressions doth evidence the same for he saith No good Catholick can allow of the devised Service of the Church of England Sect. 4. Now methinks this very consideration should calm our spirits to take the same into our further thoughts To this purpose I shall proceed to the next particular viz. the third and that is Thirdly the manner how this subscription or declaration is to be made In considering whereof I shall take in what the Act expresseth as the End of this Subscription after this manner p. 72. To the end that Uniformity in the publick Worship of God which is so desired may be speedily effected Therefore this declaration and subscription must be made the manner how you shall find pag. 73. with an unfeigned assent and consent pag. 84 85 to all the Articles to all the Prayers to all the Rites and Ceremonies So that from hence it is evident that this subscription and declaration as I humbly conceive must be with a n assent which is the Act of the judgment and understanding with consent and act of the will and affections and it must be unfeigned and without guile or hâ—pocrisie sincerity must attend both the assent and consent Thirdly there is the universality of this unfeigned assent and consent it must be to all and every thing rescribed in the book of Common prayer pag. 73. to all the nine and thirty Articles c. pag. 83. To evidence their agreement to that Doctrine Worship and Discipline which the Church whereof they are Members doth profess and practice Sect. 5. That we may now come to make a right judgment in this case taking for granted the manner here prescribed is no way contrary but agreeable to Christs Laws as the Scriptures evidently prove the great inquiry will be into the matter of Vniformity and Subscription c. And those are the Nine and thirty Articles of Religion the Book of Common prayer and all the Rites and Ceremonies of the same which generally contain these two particulars worthy of consideration Sect. 6. First as to matters of Faith or Doctrine Secondly as to modes and manner of Worship and Discipline Concerning the first of these the Nine and thirty Articles of Religion are to be subscribed unto and approved of Concerning the second the book of Common prayer with all its Rites and Ceremonies with the form or manner of ordaining Priests and Deacons is to be unfeignedly assented and consented to As to the former of these what I have to say is chiefly to inform those that are in my own station and capacity of the Lay sort that being rightly informed concerning these Nine and thirty Articles they may not be offended at the Subscription and Conformity of such Ministers whom they reverence and esteem Sect. 7. In the first place therefore be pleased to take notice that the Nine and thirty Articles of Religion 13 Eliz. do in the general contain a confession of the Faith of the Church of England as to matter of Doctrine Worship and Discipline That I have not given it a new name I find a person much esteemed for his piety and very modest in his Apology or Plea for the Innocent Mr. Josias Nichols an old Non-conformist I say in his Book so called printed 1602. now sixty years since giveth this term to the Articles of the Church of England The Confession of their Faith Sect. 8. Now as I said before that such as know little or nothing of these Articles and therefore may well be troubled if any of our good Ministers or Lectures should be laid aside as some have done already themselves laid aside Lecturing or preaching the Word of God upon this account as I suppose because that they cannot subscribe these Articles amongst other things I shall give you an account of some of them as I find them quoted by this worthy person whom I have often seen Mr. Josias Nicholls aforesaid saith he pag. 15. Therefore as it becometh the true people and congregation of God the Church of England humbly submitting it selfe to his Law doth meekly and constantly confesse that it is not lawfull for the Church to ordain any thing that is contrary to Gods written Word Artic. 20. And for this cause they describe the visible Church of Christ to be A congregation of faithfull men in the which the pure Word of God is preached c. Artic. 19. And dutifully and truly affirm that in our doings the Word of God is to be followed which we have expresly declared unto us in the Word of God Artic. 17. Sect. 9. I beseech you let us pause a little upon these Articles who know no more and let us seriously consider whether our Ministers have any just cause to lay down their Ministry because they must not lay downe subscription to these Articles which teach or professe amongst other things the Church hath no power to ordain
any thing contrary to Gods Word c. I shall omit to fill up my paper with a particular recitall of all the 39. Articles But in the stead thereof I shall give you a generall account of those Articles refetting to their Doctrinal part as to faith and substantialls of Worship as I finde them clearly expressed and acknowledged by some late writers Sect. 10. For the Doctrine saith the Authors of Plus ultra pag. 16. With the Doctrine we meddle not the bloud of the Martyrs shed in the defence of it alone by the Word of God hath washed away the Romish silth cast into it And Reverend Mr. Richard Baxter in a Post-script of his Epistle to the Reader before a Treatise of the Vain Religion of the formall Hipocrite giveth his sense not onely of the Doctrine of the Church of England but also of the Doctrine of the common prayer Book if I mistake not saith he For the Doctrine of the Common prayer Book though I had read exceptions against divers passages I remembred not any thing that might not receive a good construction if it were read with the same candour and allowance as we read the writings of other men So that it was onely the truth of the Doctrine that I spoke of against which I hate to be peevishly quarrelsome when God hath bless'd this Church so wonderfully with a moderate and cautelous yet effectuall Reformation in matter of Doctrine The more pity it is that the very modes of Worship and Discipline should be the matter of such sharp and uncharitable discords which must one day prove the grief of those that are found to be the causers of it and of the sufferings of the Church on that occasion To all which I yield my unfeigded assent and consent to be true Sect. 11. Now if I mistake not what Mr. Baxter here publisheth refers to the subject matter of the 39. Articles as to their doctrinall part concerning Faith and Worship and affords us these instructions besides viz. That the matter of our sharp contentions and uncharitable discords are the very modes of Worship and Discipline That Reformation may be effectual though but moderate and cautelous If this be a truth in matters of Doctrine it holds good in reforming the modes of worship and Discipline and these instructions if they were well twisted about our understandings might exceedingly tend to humble all of all sorts and to make us jealous that we have been out of the way of a right Reformation and incline our minds to conform and yield to what is now required at our hands Sect. 12. Especially considering that the Doctrine of the Church of England which though principally is contained in the Scripture yet in the 39. Articles is there sum'd up as a form or systeme thereof is as I have proved by these quotations from Mr. Nicholls Mr. Baxter and Plus ultra so pure and reformed Methinks it should incline all persons in the Ministry that love the Truth and Peace to resolve rather then not preach the Gospel to subscribe and approve of those Articles that teach that it is not lawful for the Church to ordain any thing contrary to Gods Word whose Doctrine is washed from its Romish filth by the bloud of the Martyrs and hath arrived to an effectual reformation as Mr. Baxter phraseth it Surely these considerations should make us as Mr. Baxter saith not only hate to be peevishly quarrelsome as to the Doctrine against subscription to these Articles but unfeignedly assent and consent to them and the use of the Book of Common prayer c. Sect. 13. And this now leads me to speak unto the consideration of the second particular before named comprehended in the 39. Articles and also in the Book of Common prayer viz. of subscription to and appobation of the modes and manner of Worship and Discipline By which modes I principally mean the Rites and Ceremonies of the Church with all the forms and orders in the said book rescribed For having in the preceding Discourse proved by the judgement of Mr. Ball and others the lawfulnesse of an imposed form and of the Liturgie of the Church of England I shall onely adde a testimony how far the Non-conformists in Queen Elizabeths dayes conformed to it and then proceed Sect. 14. I find it declared by Mr. Josias Nicholls in the Plea for the Innocent pag. 20. even this Mr. Nicholls named for one of those Worthies that did take conformity for a sin Saith he in the name of all the Non-conformists in his time We do willingly use the book of Common prayer and no other form unless sometime upon extraordinary occasion by publick Authority some other prayer be assigned onely we leave out some few things or peradventure explain other pag. 21. So that by the way the Common prayer was not then represented to the view of weak Christians under that Idolatrous dress you find it either in Plus ultra or the Temperate Discourse of Liturgies But those old Christians used it and no other form Sect. 15. That therefore I may be instrumental in the healing of those misapprehensions which are upon the minds of many as a hinderance of their conformity to the modes ceremonies and rites of the Church and that I may speak a word in season as to the removing of the principal part of the scruple or quaere as to subscription or conformity to all the rites and ceremonies c. I shall humbly offer this argument to the consideration of all prudent and peaceable Christians whether of the Clergy or the Layety viz. That which our Superiours either in Church or State may without sin command that every Member of the Church or State may lawfully and without sin unfeignedly assent consent and conform to Sect. 16. This proposition I have proved before in general and could do much more out of the sacred Scriptures from the examples of Christ and his Apostles the Judgement of Reverend Calvin and others all agreeing that circumstantials in the Worship and Service of God tending to Vniformity Decency Peace and Edification of the Church I say that these circumstantials rites or ceremonies may be imposed by the Church or our Superiours But when we come to the assumption or conclusion from this proposition applying it to our present case then here lyeth the great scruple about these ceremonies and rites of the Church of England these are superstitious these are insignificant these are superfluous what not and therefore no subscription no conformity to these without sin Sect. 17. That I may therefore come more close to the business I shall with much candour and faithfulness give you the objections that I find particularly made against subscription in our present sense As to the rites and ceremonies of the Church the ordaining of Priests and Deacons c. as I finde them made by Mr. Josias Nicholls Plea for the Innocent pag. 21. We subscribe willingly unto the book of Articles according to
sign of Gods favour and gracious goodness towards them And that Matrimony signifie h to us the mystical union that is betwixt Christ and his Church Sect. 24. To begin now with the examination of the first proof Though this be granted that confirmation is appointed as a means whereby persons baptised may receive strength and defence against all temptations to sin doth it therefore follow that it is ascribed to Imposition of hands to be a sign and seal of the covenant This is a very great mis-apprehension and huge mistake about this ordinance of confirmation To evidence this I desire what I now offer may be considered and compared with the holy Scripture Sect. 25. Imposition or the Laying on of hands upon persons that have been baptized is not of meer humane invention but of divine authority and therefore the Author to the Hebrews 6.2 he doth reckon it amongst one of the beginnings of the Doctrines of Christ joyning it with the initiating ordinance of Baptism I say this Doctrine of Laying on of hands followeth next in order after the doctrine of Baptism Now for the warranting of this practice now in the Church I shall do two things first give example from Scripture secondly from the practice of the Christian Church in former Ages In Acts 8.14 when the Apostles at Jerusalem heard that Samaria had received the Word and were baptised in the name of the Lord Jesus ver 13. they sent Peter and John which were Apostles also from whence by the way if Peter had been the Prince of the Apostles he would have sent some of those Apostles that sent him to Confirm the people of Samaria in the profession of the Christian Faith Now when they came thither they prayed for those baptised persons ver 15. that they might receive the Holy Ghost both in its extraordinary gifts and saving graces by which they might be confirmed and receive strength against all temptations Now after this prayer what did they they laid their hands upon then ver 17. Behold here a Scripture-warrant for Imposition of hands and prayer for the Holy Ghost the giver of all grace whereby we may receive strength and defence against all temptations to sin Sect. 26. Now that this Ordinance continued in the Charch of God after the Apostles dayes what I have read alledged by St. Jerome doth prove the same saith he in his book advers Lucifer cap. 4. I deny not the custom of the Church was that the Bishop should go abroad and imposing hands pray for the gift of the Holy Ghost on them whom the Presbyters and Deacons for off in lesser Citie had al ealy baptised I desire that this proof may be well considered of for it is serviceable besides the end for which I bring it to inform also in that which is the subject of the third scruple about Deacons and that it may be the better understood I shall make it into these Propositions First that the Imposition of hands by Bishops was the custom of the Church before St. Jeromes time Secondly that this ceremony was attended with prayers as in the Apostles dayes Thirdly that the persons thus confirmed by this sign and prayer were such as were already baptised by the Deacons and Presbyters To all which let me adde but this observation being of great use in what followeth That in the Church of God in St. Jeromes dayes there were three degrees of order in the Gospel-Ministry or Ministerial Function viz. a Bishop a Presbyter and a Deacon Sect. 27. And thus having communicated my thoughts upon a diligent search of the sacred Scriptures as to this ordinance of Consirmation by the Imposition of hands and prayer I suppose it will appear to be a great mistake in those that are offended at what the Rubrick mention before Confirmation As to the second proof I shall say the less for having so fully cleared what is done by the Church of England to be according to the example of the holy Apostles as they affirm in their last prayer at confirmation and therefore this sign of Laying on their hands being no sign or ceremony of their own devising but by divine right it may charitably be concluded that such persons who are made partakers thereof may thereby be certified of Gods favour and gracious goodnesse towards them that they have not onely been baptised but have had an opportunity to make profession of their Faith and have had the prayers of the Church for them to receive strength and defence against all temptations to sin c. Sect. 28. And thus now having examined the proofs brought by Mr. Nicholls for making the sign of Imposition of hands and what is said of Matrimony to be a sacrament or seal of the covenant I leave it to your serious consideration whether this were a ground sufficient for refusal of an universal subscription CHAP. XI That to subscribe to the use of those Ceremonies which have significancy in them as the Surplice and Cross in Baptism is lawful and warrantable proved by the judgment of Forreign and our own Modern Divines both Conformists and Non-conformists Section 1. BEcause that I find this Principle so well improved once that this charge is fastned upon all such rites and ceremonies as have any significancy in them as the Surplice and Cross in Baptism and that to this day though so much be granted That the civil power or Church besides the circumstances of time and Place may order an hundred things which Reason and Nature it self teaches all sober persons to be such as that without some order to be observed in them the Worship of God would not be performed or would be undecently performed Discourse of Liturgies pag. 88. Yet it is denyed that they have any Authority to appoint significative ceremonies which are sensible signs to affect the understanding this is to give them Authority to institute Sacraments as Mr. Nicholls said of old Sect. 9. pag. 88. For the proof of this denyal I find not a word of Scripture or any other reason but this against significant ceremonies We believe them reducible to no command which is his great argument against an Imposed Liturgy We find no command of Christ for it Sect. 2. I am in great hopes that if I can by Scripture or the judgement of such as have been accounted for godly and learned now above all interest or right reason prove the contrary It may be a blessed means of inclining those that are concerned unfeignedly and universally to assent consâ—nt and conform to all the Book of common prayer with all the rites and ceremonies according to the Act for Unformity But before I begin I shall lay down this distinction concerning Rites and Ceremonies viz. of Morall and sacramental A rite or ceremony may be significative and represent spiritual objects to our understanding and yet not be a sacramental ceremony Sect. 3. For a Sacrament according as I learned when a child is thus defined to be a signe
Function of the Ministry and that particular Order whereby in this or that society he is to execute this Function Which distinction as I said before serveth not onely for a very good answer to the Brownists that deny Lecturers to be true Ministers but likewise to justifie against the Non-conformists the execution of the Ministerial Function by this order of Deacons And indeed if it be considered the very term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scripture doth signfie one that ministers to another in a degree above him Saith our Saviour He that will be greatest amongst you let him be your Deacon in the Original And in this sense the supreme Magistrate being under God and serving in a place below him yet above the people he is called Rom. 13. The Deacon of God And there is some hint for this even out of 1 Tim. 3. he that diaconiseth it well gets himself a * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compar'd with the Arabick Syâ—ack doth much confirm this sense good degree Implying that this Order of Deaconship is preparatory to further degrees of order in the Ministry viz. such as I have before quoted were executed in the Church in St. Jeromes time that is of Presbyter and Bishop Sect. 3. The ground therefore of this mistake I humbly conceive lyeth in this Plea 27. In that they call this order of Deacon to be an office of the Ministry called the Deacon whereas according to Mr. Ball in the title of Lecturers saith it is only that order in which the Ministerial Function is executed Therefore it may be fitly said of the Deacon the acceptation of whose name in the Scripture doth much justifie his imployment according to the practice of the Church of Engl. viz. what Mr. Nicholls saith is to be in helping the Priest in Divine Service c. And thus now having considered of these three great impediments to subscription in Queen Elizabeths time with whatsoever I have met with in the Writings of the ew Non-conformists in these times I hope it will appear to all sober Christians what I at first propounded to evidence upon inquiry That Subscription to all the 39. Articles the book of Common prayer and to all the rites and ceremonees there in is lawful and warrantable and may be done without sin Sect. 4. As to all the particular exceptions not here spoken to against several passages in the Common prayer and Rites of Administration mustered together in the Discourse of Liturgies I shall for brevities sake forbear to answer particularly having answered all by taking away the nail upon which they all hang. For whosoever shall seriously review that Discourse and observe his proofs may find that Mr. Nicholls argument against Deacons because their description in every circumstance is not to be found in the Word of God is brought in not onely against forms of prayer in this present Liturgy but all the circumstantial and ceremonial parts therein they are reducible to no command No warrant in the Word to use or stand up at Gloria Patri and the Creed no warrant to kneel at the Communion for the people to answer the Priest in prayer as in the Letany and other responds c. with more of that kind many of which I believe might be warranted from Scripture particularly and such as are included in general Texts thereof I desire therefore this may be considered that the Scripture is no way to be accused of insufficiency because that there are not particular commands for every mode in Worship for every order rite and ceremony in divine Administrations neither are they who command or they which obey and conform to the use of them to be accused of superstition and Will-worship My reasons for it besides what I have said before being the same both from Reverend Mr. Calvin and Mr. Ball before quoted which were very good in their dayes and are like to stand so while Christ hath a visible Church upon earth Sect. 5. Now before I go off from this subject I hope I may do good service in this momentous business to offer to your consideration the use that the pious and Learned Mr. Randall in his Lectures of the Church teacheth us to make of what hath been the subject of my Discourse being co-incident with his Saith he pag. 148. If we live in a Church where such things are ordained which are not simply unlawful we must take heed that we resist not this power or the things thereby ordained 1. This is the first rule and the Lord encline our hearts to keep it as a means to this followeth another 2. We must bridle our selves from distike this is the second unto which it should seem we are naturally subject even to dislike the commands of our Superiours about things not determined by God in his Word 3. But thirdly saith he bridle thy self specially from refusal Good men had need to have an especial care of themselves and that by the severe commands of God they bridle themselves from disobedience to the lawful commands of men Write therefore this golden saying of Reverend Calvin upon your hearts Nihil humano ingenio magis adversum est quam subjectio vere enim illud olim dictum est regis animum quemque intra se habere Calvin 1 Pet. 5.5 There is nothing to which the wit of man is more averse then subjection and therefore do men naturally bend their wits and parts in disputing the commands of their Superiors what is said of old is very true Every man hath within himself the heart of a King he would rule but not obey Follow therefore let us the counsel of this holy man especially to bridle our selves from refusal But yet saith he in the next place which I name the fourth Direction 4. Yield with some perswasion of conscience Sect. 6. For though we may not refuse to yield obedience in matters simply lawful in themselves yet every one is to yield with some perswasion of conscience it being surely a very dangerous thing for fear or any carnal respect to act doubtingly Considering therefore that scrupulous persons about doubtful things to them commanded by lawful Authority are in so great a strait that if they yield obedience doubtingly they sin if they do not conform they sin some perswasion of conscience is absolutely necessary Sect. 7. Now that which must perswade the conscience of the lawfulness or unlawfulness of an action either sacred or civil as to the substantials of Gods Worship and our humane converse must be the Word of God rightly understood and applyed And that which must perswade the conscience in circumstantials referring to the duties of the first and second Table not determined by God or left to our own liberty must be the Laws and commands of our superiors which though they bind the conscience yet not absolutely as the Law of God doth but relatively with respect to those general precepts which command us to yield obedience for conscience sake
Now if upon a serious search into Gods blessed Book we find no command of Christ forbidding the command of our Superiours in my poor apprehension the conscience is set at liberty from doubts fears and scruples and the more evidence we have thereof the more perswasion but some you may observe from Mr. Randall is necessary And thus now having presumed to shew how in my weak judgement this fourth Direction of his may be practicable I shall proceed to the next which I reckon his fifth 5. Take such a course whereby thou mayest obey the Magistrate and the Church and yet not offend the weak herein is wisdom Sect. 8. That this may be done that weak Christians that is such who yet know not their Christian liberty concerning these circumstantials in Worship not determined by Gods Word who are apt to judge and censure those Ministers that do conform to the use of these indifferent things which are of the same nature with those matters of offence about meats drinks and dayes that were Rom. 14. that I say weak Christians may not be offended and be delivered from their fears and scruples about sinning against Christ in their own use of the same I humbly conceive that as this weakness hath been much contracted and is much continued by what they have sucked in from the general exhortations of their Teachers against Idolatry superstition and humane inventions in Gods Worship amongst which the things before spoken to have been baptised into that name because reducible to no command So the way to strengthen them is for such Ministers who have not been cleare in their expressions and whose Ministry hath a command of their consciences and affections in other substantial truths plainly to instruct them and inform them in the nature of these things to which they conform and yield obedience Sect. 9. I say did such Ministers who zealously in their preaching set forth the excellency and necessity of Christ of Holiness and Regeneration and of the sinfulness of sin with the like faithfulness present their hearers with the sinfulness of the sin of disobedience to the commands of our Superiours in matters not simply unlawful faithfully shewing them that the best way for to make these things not simply unlawful in themselves not to be so to them is to rectifie their judgements and perswade their consciences as aforesaid And also That the onely cure for our contentions about these lesser things is to mind the substantials of Christs Kingdom indeed Rom. 14. directing them to proportion their zeal more about these things then these poor circumstantial matters in difference Sect 10. I do verily believe that did such Ministers who are holy and unblameable in their lives and powerful in their preaching but make these particulars aforesaid the subject matter of their information of their hearers in the Ministry of the Word and not confound things that differ and in general terms declaime against superstitious inventions of men and additions to Gods Worship c. There would be great hopes through Gods blessing upon on this means that those who now speak evil of those things which they understand not that cannot say as the Apostle Paul in the like case Rom. 14. I know and am perswaded But they are perswaded against indifferent things as sinfull though they have no clear and distinct knowledge of the nature of these things and therefore are but weak in knowledge whatever they may think of themselves They would by this means come to be enlightned to be better informed to understand their christian liberty and so the grounds of their offence and scandall through their weakness would be taken away Sect. 11. And in order to this if I mistake not what the Law of the Land now requireth every Lecturer to do the first time he preacheth before Sermon and also upon the first Lecture-day every moneth pag. 86. may very much comport with the advice aforesaid and together may much conduce to the practice of Mr. Randalls Fifth Direction viz. to take such a course whereby we may neither offend the Magistrate or our weak Brother But what now if this cannot be done but at some Ministers first conforming according to the Act Some Christians till they be better informed will be offended what is to be done in this case This Reverend Person whose memory is precious with many old professors to this day proceedeth further to that which for methods sake I call the sixth Direction pag. 143. 6. Yet rather obey the Magistrate though with offence Sect. 12. And the reason that he gives is this which I desire may be seriously weighed For here disobedience is the greater sin and so takes away the sin of offending the weak and indeed in this case I give no offence because my hands are bound and I have no liberty to do otherwise CHAP. XIV Contains the course that a Minister is to take as to conformity Though scandal be taken by weak brethren in which Chapter the Doctrine of scandal is considered and what is alleadged by the Author of the Temperate Discourse is answered and the Magistrate freed from what is charged upon him under this consideration Section 1. NOw because that much is rapt up in a very few words I shall endeavour to let it into the understandings of weak Brethren by taking them into these proportions 1. First that though to offend the weak in things wherein we are at our liberty be a sin yet when these things come to be commanded by the Magistrate and I obey not here disobedience is the sinne to be laid to heart And the reason is because that though the matter of the command be indifferent yet obedience to that command is an express Gospel-duty 1 Pet. Rom. 13. c. And therefore as Mr. Randall saith taketh away any just cause of offending the weak 2. Secondly that where Christians are not at liberty being not sui Juris but under the command of their superiors to do those things which are not simply sinful and unlawful and in conforming to their commands I give no offence to my weak brother this may be scandalum acceptum but non datum I give no offence saith Mr. Randal And the reason is because my hands are bound where I am not at my own liberty but for the Peace of the Church the propagating and honour of Religion which is weakned by differences and divisions about modes of Worship c. I am commanded to do such things which may seem to be superstitious or superfluous to weak Christians and they may be scandalized thereat and take offence yet observe what Mr. Randall saith I give none by so doing And therefore what I find concerning the judgement of the Doctors of Aberdeene of old is very confiderable That the scandal of brethren weighs light when put into the scale with the command of Authority Sect. 2. This being the great argument used against Non-conformity in the Treatise of the Discourse of Liturgies
with many additions 7. The Exquisite Letters of Mr. Robert 〈…〉 are admired Translator of the Volumes of the same Romance Cleopatra for the perpetuating his memory published by his dear Brother Mr. A. L. 8. Englands Worthies Select Lives of 47. most Eminent persons from Constantine the Great to the late times by W. Winstanley Gent. 9. The Accomplish'd Cook the mystery of the whole Art of Cookery revealed in a more easie and perfect method then hath been publish'd in any Language expert and ready wayes for the dressing of Flesh Fowl and Fish the raising of Pastes the best directions for all manner of Kickshaws and the most poinant Sauces with the terms of carving and sewing the Bills of Fare and exact account of all dishes for the season with other A la mode Curiosities together with the lively Illustrations of such necessary figures as are referred to practice approved by the many years experience and carefull industry of Robert May in the time of his attendance on several persons of honour 10. The Seales of Commerce and Trade the mystery revealed as to traffick with a Debitor and Creditor for Merchants Accounts after the Italian way and easiest method as also a Treatise of Architecture and a computation as to all the charges of building by T. Wilsford Gent. 11. Arts Master-piece or the beautifying part of physick whereby all defects of Nature of both sexes are amended age renewed youth continued and all imperfections fairly remedied by B. T. Doctor of Physick fitted for the Ladies 12. A Discourse concerning Liberty of Conscience in which are contained proposals about what liberty in this kind is now politically expedient to be given and severall reasons to shew how much the peace and welfare is concerned therein by R. T. 13. Christian Reformation being an earnest swasion to the speedy practice of it proposed to all but especially designed for the serious consideration of my dear Kindred and Countrymen of the County of Cork in Ireland and the people of Riegate and Camerwell in the County of Surrey by Richard Parr Doctor in Divinity a practical piece 14. The Character of Spain or Epitomy of their Vertues and Vices 15. The Character of Italy or the Italian anotomized by an English Chirurgion 16. The Character of France to which is added Gallus castratus or an Answer to a Pamphlet called The Character of England as also a fresh whip for the Monsieur in answer to his Letter the second Edition 17. No Necessity of Reformation of the publick Doctrine of the Church of England by J. Pearson D. D. 18. An Answer to Dr. Burges's his Word by way of Postscript in vindication of No Necessity of Reformation of the publick Doctrine of the Church of England by J. Pearson D. D. 19. A Treatise of peace between the two visible divided parties wherein is enquired What peace is intended who the parties that differ wherein the difference consists how they fell out wherein they ought to agree how they may be perswaded unto peace by what means reconcilation may be made between them 20. Dr Daniel Featly revived proving that the Protestant Church and not the Catholick is the onely visible and true Church in a Manual preserved from the hands of the Plunderers with a â—uccinct History of his life and death published by John Featly Chaplain to the Kings most excellent Majesty 21. Scotch Covenant condemned being a full answer to Mr. Douglas his Sermon preached at the Kings Coronation in Scotland wherein His Sacred Majesty is vindicated by a Loyal and Orthodox hand 22. Englands Triumph a more exact History of his Majesties Escape from the Battle of Worcester with a Chronological discourse of his straits and dongerous adventures into France and his removes from place to place till his happy return into England with the most remarkable memorials at his Coronation continued till this present November 1661. 23. Euclids Elements in 15. books in English completed by Mr. Barrow of Cambridge 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or God made Man A Tract proving the Nativity of our Saviour to be on the 25. of December by the learned J. Selden 25. An Elenchus of Opinions concerning the cure of the Small Pox and French Pest by T. Whitaker Physician to His Majesty 26. Englands Glory an exact Catalogue of all the Nobility viz the Lords of His Majesties most honourable Privy Council Dukes Earls Viscounts Barons and Baronets and Knights of the Bath as likewise of this Parliament Bishops and Convocation since His Majesties most happy Restauration 27. The Royal Prerogative vindicated in the converted Recusants convinced by Scripture-reasons Fathers and Councils that the Oath of Abjuration compared with those of Allegeance and Supremacy containeth nothing but what may be taken by every pious Christian and lawful Subject with divers other things annexed in relation to the Kings Supremacy by J. Cragg a learned piece 28. Manual of Miscellaneous Meditations Apothegms Sentences Observations Characters and Essayes worthy the consideration of all by R R. 29. Christâ— gracious intention for peace and mercy towards sinners in a Sermon at S. Pauls before the Lord Mayor and Aldermen by R. Parr Minister at Camerwel in Surrey Severall Playes newly printed 1. Thrasian-wonder 2. Spanish Gipsie 3. Gamer Gurtous Needle 4. The merry Milk-maids With very many other sorts Books in the Press and now printing 1. Geometry demonstrated by lines and numbers from thence Astronomy Cosmography and Navigation proved and delineated by the Doctrine of plain and spherical Triangles by Tho. Wilsford 2. The English Annals from the Invasion made by Julius Caesar to these times by T. Wilsford 3. The Fool transformed a Comedy 4. The History of Lewis the eleventh King of France a Tragi-Comedy 5. The chaste Woman against her will a Comedy 6. The Toâ—â—h drawel a Comedy 7. Honour in the end a Comedy 8. Tell-tale a Comedy 9. The History of Dun Quixot or the Knight of the ill-favoured face a Comedy 10. The Spanish Captive a Tragi-comedy 11. Sir Kenelm Digby and other persons of Honour their rare incomparable secrets of Physick Chirurgery Cookery Preserving Conserving Candying distilling of Waters extraction Oyles compounding of the costliest Perfumes with other admirable Inventions and select Experiments as they offered themselves to their observations whether here or in forraign Countries These Books newly printed 12. Historia plantarum by Abrah Crawley an ingenious poem in Latine 13. Gregorus Horsty Operum mediocrum institutiones medicas intres Tomus Folio 14. A new English Grammar prescribing certain rules for forreigners to learn English as also a new method to learn the Spanish and Portugal Tongue fitted for all that desire to know the Ling by James Howell 15. The Works of that Reverend Prelate Joseph Hall late Bishop of Norwich collected into one Volume being the third Tome in Folio 16. That new and Famed Romance intituled Pharamond the Great composed by the same hand that wrote Cassandra and Cleopatra now faithfully rendred into English by a person of Honour being latest in Folio FINIS