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
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
so well judge of the sinfulness of Ceremonies and of Conformity to those superstitious inventions But now we have enjoyed the Gospel above an hundred yeares since his writing and we have now therefore clearer discoveries of the superstition of these Popish Ceremonies in Vestures Gestures and such like Romish trash To which I shall crave leave by way of Answer to present you with my poor Observations in this case as followeth That in all that I have read of these sad Controversies ever since the Reformation of the Church of England from Popery to this day I do not find any new arguments from Scripture rightly applied to make or prove Conformity to be a sinne But this I have observed which I suppose ought to be very much laid to heart that the further discoveries of light that have appeared in these latter dayes hath herein been manifested only by improving those mistaken and false principles laid at first to the making of more things to be sinfull and unlawful then ever were before that upon a serious search will be found to be clear and innocent as you will find in this following Discourse I shall make bold to give you but a few instances by which the truth of what I say will be evidenced The first thing that I observed was scrupled in King Edward's dayes was the wearing by the Minister that kind of apparel for form or fashion which the Popish Priests had ministred in And this I gather from the Answer of Peter Martyr unto Bishop Hooper who did not with the aforesaid Reverend Person account the wearing of these Garments indifferent but sinful and that for these two Reasons as being Jewish and Popish These saith Peter Martyr are the chief strength of your Arguments I will first intreat of them after I will adde whatsoever it be if I call to my remembrance any other thing brought in of you to confirm your Opinion pag. 5. That these also were the Principles or Arguments used by Joan à Lasco to whom Martin Bucer writ I find also in his Epistle to the same purpose wherein there was so much said by these two Reverend and Moderate men that one would think should have for ever eradicated these opinions out of the minds of good men especially while they were but green and young But yet notwithstanding I find that in the raign of Queen Elizabeth there was such an improvement of these principles as produced a Printed Declaration in the name and defence of certain Ministers in London refusing to wear the apparel then prescribed for Ministers Now I find in that Declaration besides the aforesaid Reasons there were severall generall Scriptures to prove their unlawfulnesse as those Scriptures that forbid addition to Gods Word that his fear is not to be taught by the precepts of men that to observe the use of this apparel would make the Papists more obstinate and also be matter of scandal to the weak But how all these were answered I find by an Examination of that Declaration which was written with that soberness and solidity that one would have thought these things would never have been heard of more But instead thereof I find these Principles and Scriptures used by the Ministers in their aforesaid Declaration are wound up higher shortly after by those of whom Mr. Josias Nichols doth complain That had made a rash and temerarious separation from the Church of England and used also in part by Mr. Nichols himself as a Plea for not subscribing to all the 39. Articles as you will find in the following Discourse I observe further that which some of the Non-Conformists as by their Petition at the coming in of King James desiring a further Reformation did but argue for the alteration of some passages in the Common Prayer as coming too near the Papists and so being only a thing not convenient as you will find to be the judgement of Mr. John Ball. This is so improved as to be made a strong argument against the whole mode of our publick Liturgie that it is Idolatrous as having been used in an Idolatrous Service even as was said of old by Bishop Hooper the Ministers Garments had been by the Popish Priests And this indeed you will find to be the great Argument against the Liturgie brought by the Author of the Temperate Discourse and of all his other Reasons except that of the Covenant why Ministers cannot conform to the use thereof are but the same with those Arguments of the London Ministers so many years before why they could not wear the apparel then enjoyned And the same Arguments that are brought by those called the Brownists and Separatists from the Church of England and the Ordination by Bishops Answered by Mr. John Ball are now brought against a form of Prayer and the Common Prayer of the Church as you will find hereafter And those things as I said before that were formerly argued against as inconvenient to come so near the Papists as to Vestures and the form of Worship are by the Authors of Plus Ultra absolutely condemned as unlawfull for the Church of England to retain either in worship or discipline any Conformity to the Church of Rome So that most Reverend and much Honoured by this Discourse and these Observations it will evidently appear that it is not by any new light from Scripture rightly applied that we do see further into the iniquity of these things now scrupled than those Worthies which were newly crept out of the darknesse of Popery But that if these passages which I have presented be but well considered of and the dangerousnesse of that principle upon which the two former do hang viz. that to wear this or that Vesture to use this or that Gesture Method Phrase or Form of Prayer that hath no Commandment from the Lord nor example for it in the Word is sinful and unlawfull It will I hope be thought high time to look about us and consider whether the hand of Joah be not in all this and whether we have not more reason to suspect our zealous opposition of indifferent things and refusing obedience thereunto as being the product rather of that fiery spirit which our Saviour sometime rebuked in his Disciples than of the Spirit of Peace Truth and Love I humbly offer therefore farther the judgement of that moderate and pious Peter Martyr in his Epistle aforesaid saith he We must take heed lest those things of lesse importance by our strife may be the means that those things which should be esteemed of greater force and value either cannot at all be brought into the Church either if they be once brought in cannot bee established with continuance And saith he pag. 3. If now we pronounce those things wicked that be of themselves indifferent so much would the most part of mens minds be altenated from us That from that day they would not find in their hearts ever after to hear with a good will at our hands sound
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
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
I shall but offer to your consideration as a motive to this work what you will find propounded by Mr. Baxter though by him there used to another purpose in his Five Disput pag. 4. after a worthy commendation of some of the Bishops So eminent in Gods graces and gifts that their names will be precious whilst Christ hath in England a reformed Church besides the godliness of their lives and painful preaching One Jewell one Usher one Davenant hath done so much against the Romain usurpers as they will never claw it off them o the last Sect. 16. Saith he that which I offer as a great incouragement to Episcopal Ordination and Subscription pag. 4. Moreoven who knoweth not that most of the godly able Ministers of England since the Reformation did judge Epscopacy some of them lawful and some of them most fit for the Non-conformists were but few and that even before these late troubles and wars c. The most through the Land did subscribe and conform to Episcopal Government as a thing not contrary to the Word of God so that it is very evident that it is very consistent with a godly life to judge Episcopacy lawful and fit or else we should not have had so many hundred leanred and godly men of that mind Observe here if it bevery evident that it is very consistent with a godly life to judge Episcopacy lawful and fit which are two of the most considerable qualifications that can be in any Government either of Church or State Be perswaded now laying aside our prejudices and perplexing fears to become of the same mind with those many hundred of godly and learned men that did judge Episcopacy to be lawful and fit eveâ— for us who are under a mixed Monarchical Government Especially lâ—ying this close to our hearts which Mr. Baxter saith It is consistent with a godly life so to judge which will not onely keep us from judging others who are of that perswasion but may also very much perswade all pious and peaceable spirits to be of their mind who judging Episcopacy to be lawful did receive Ordination by Bishops And not onely by their example be perswaded to receive Ordination from Bishops as they did but also to subscribe to the 39. Articles according to the Act. Mr. Bâ—xter here tells the Non conformists were but few That most throughout the Land did subscribe and conform to Episcopal Government as a thing not contrary to the Word of God And will you now be singular again by your Non-conformity and Non-subscription I beseech you be pleased to what I have in the former discourse spoken by way of argument for subscription consider seriously what you will find written by Dr. John Burges in his Defence of the three Innocent Ceremonies one that after some years deprivation for Non-conformity after some years practice of Physick though he found it his best imployment for profit yet returned to the Ministry subscribed and writ in the defence of conformity I say his whole Book may be of great use in this juncture of time especially what he writes about Subscription pag. 23. of his book To all which be pleased to consider of the quotation out of Mr. Baxter it being such a passage in my weak judgement that whatever may seem to be said in the Five Disput. to the contrary yet there is so much truth therein as may engage all that love the truth and peace after all our divisions and sore discords which as Mr. Baxter saith are not about matter of Doctrine but of modes of Wership c. to come to settlement And in order hereunto be perswaded to come in and receive Ordination from the Bishop though ordained before by Presbyters as being the way to make your Ordination the more valid and complete and thereby to continue you still in the Ministry CHAP. XVI That for our Ministers to receive Ordination by Bishops though ordained before by Presbyters will not conclude the Reformed Churches that have no Episcopal Ordination to have no true Ministers and consequently to be no true Churches Section 1. BUt it may be objected That to receive Ordination from Bishops by those that have been ordained by the Presbytery without Bishops will make us to yield not onely that our Ordination is invalid but also that the Reformed Churches in France and that other Churches beyond Sea that have no Episcopal Ordination have not true Ministers amongst them and consequently are not true Churches of Christ c. To this may be answered That the case in England and in France and other Reformed Churches is not alike most of the aforesaid Churches especially in France and Germany are under persecution and that may be said of them which I find in a Letter of E. M. to Mr. Baxter printed before his Disputation about Ordination which to the said E. M. was given in answer to an objection somewhat of the same tendency The Churches in those places were very much under a cloud being persecuted and had not liberty to settle Diocesan Episcopacy in that glory which the Apostolical Institution aimed at and that the Church was then what it could be and not what it would be Sect. 2. I say this is the case of the Churches in France they being under a Prince that professeth the Roman Religion and in a state of Adversity Their being without Episcopal Ordination doth not null or make void their Ordination of Ministers without them the want of Bishops having not been through their own occasion having never put down any or induced others by vows and other violences so to do And therefore they have been acknowledged by the Church of England to be their Sister-Churches and so have the Belgick Churches also who therefore sent over some from this Church to the Synod at Dort which was a great owning of them And how much even in Holland they inclined to our Church-government if the Government by States did not hinder it I find by an Attestation published 1626. avowing that the Discipline of the Church of England was not impeached by the Synod of Dort pag. 6. the Attestators also saying That in our private converse with the most eminent of the Ministers there we found divers times upon occasion of our declaring unto them the order and manner of our Church-government that they were more ready to deplore then defend their own estate and wished to be made like the flourishing Church of England But besides what is reported of the Belgick Churches I will give a taste of the spirits of the French by what I find in Zanchius thes de vera reformand Ecclesiae ration Qui universalis omnium locorum temporum usque ad hanc aetatem usum sensum Ecclesiae certum habet sequiturque interpretem facilè intelligit diversos gradus Presbyterorum Episooporum in gubernatione ecclesiastica esse secundum Dei verbum srmper fuisse proinde ubi vigent non esse abolendos ubicunque iniquitas
for Uniformity may be lawfully observed with a safe conscience if I be not mistaken This hath been my work and endeavour to prove by the holy Scriptures the practice of the primitive Church the judgement of the most Eminent Divines of the Reformed Churches abroad by the concessions of severall pious Non-conformists which are dead and by what I have alleadged from Mr. Baxter Five Disput. First that an Vniformity in Gods pulick Worship by obedience to a form of prayer Secondly that to conform to the use of the Common prayer of the Church of England with the Rites and Ceremonies of the same Thirdly that to subscribe to the 39. Articles of Religion Fourthly that to receive Ordination from Bishops though ordained before by Presbyters Fifthly to declare against the binding power of the Covenant That all these are lawful and warrantable Sect. 11. Consider therefore I beseech you that the way to keep your consciences safe and sound is to yield obedience to the lawful commands of our Superiors Rom. 13. It is given as the reason why we should obey our Superiors even for conscience sake For If conscience be truly tender it will check and chide us for our disobedience and our hearts will smite us for the same For Take heed therefore as you love your souls of this delusion in pleading conscience for disobedience for the heart being so deceitful we are very apt so to do I have in the integrity of my heart I hope made publick that Christian compassion and charity within me to the end that what I fear are like to be the sad effects of Non-conformity may be prevented And surely except the decree be gone forth against us for that general impenitency that is upon all parties for our new sins since new rare and unexpected mercies received and the continuance in our old ones Sect. 12. I should hope through the great piety wisdom and moderation of our Superiours in pressing more for the substantials of Religion the Power of godliness then the form and by the obedience of Inferiours to their commands in both these black clouds of Gods anger which I am apt to fear do still hang over our heads may be blown over our discords and divisions about these matters of mode in Worship and Government which I believe are both our sin and punishment may be healed and that spirit which I fear in many that at this day lusteth not after envy but bloud again may be subdued by a plentiful effusion of the Spirit of love and peace anb of a sound mind Sect. 13. In order to all this I have in the first place laid before you the consideration of this proposition That obedience to the Act for Uniformity is the way to Unity I have endeavoured to prove it I beseech you once more be perswaded to improve it by your practice I have as I said before shewed what is required may lawfully be done without sin I shall therefore desire you that laying aside all prejudice you would be pleased to grant me these two requests that I find made in Five Disput pag. 271. First that before you let out your displeasure against me for contradicting any of your conceits received opinions and traditions you would humbly impartially and with modest self-suspicion both study and pray over what you shall read written by so weak and worthless an one who can tell but that what I now offer cometh to your view as an answer to your prayers for information in these doubtful matters Secondly the next request of Mr. Baxters which I make is this That you will alwayes keep the faith charity self-denial and tenderness of Christians upon your hearts and the great ends and interest of Christ and Christianity before you and take heed how you venture upon any controverted points or practice that contradicteth the Churches unity peace and holiness Sect. 14. Oh Sirs if you will be pleased to keep that faith charity self-denyal and tenderness of Christians upon your hearts it will keep you from setting your wits on work as you are Scholars in this juncture of time to give a seeming answer to what I have said not as a Disputant having never been so high as a Sophomore in the Schools but as a compassionate Advocate for the Churches unity peace and holiness which last cannot better be promoted then by the continuance of holy men in the Ministry I say this faith charity humility self-denyal and christian tenderness kept close to your hearts at this time will keep you not onely from controverted points which contradict the spirit of Christianity but also from such practices which may contradict the spirit of Christianity also and obstruct the progress of the Church in holiness peace and unity Sect. 15. How much disobedience to the Act for Uniformity together with the deprivation of some Ministers thereby for the same may obstruct the Churches unity and peace may contradict the spirit of Christianity may hinder the propagation of the Protestant Religion may gratifie the hopes and expectations of the Romish Jesuites I wish you may not see when it is too late to repent thereof I conclude therefore with that pathetick cry for audience that came from Jotham when he uttered his parable Judg. 9.7 Hearken unto Me that GOD may hearken unto You. FINIS Courteous Reader These Books following with others are printed for Nath. Brook and are to be sold at his Shop at the Angel in Cornhill Excellent Tracts in Divinity Controversies Sermons Devotious 1. CAtholick History collected and gathered out of Scripture Councils and ancient Fathers in answer to Dr. Vanes Lost Sheep returned home by Edward Chesenhale Esq Octava 2. Bishop Morton on the Sacrament Folio 3. Grand Sacrilege of the Church of Rome in taking away the sacred Cup from the Laity at the Lords Table by Daniel Featly Quarto 4. Quakers Cause at second hearing being a full answer to their Tenets 5. Re-assertion of Grace Vindiciae Evingelii or Vindication of the Gospel a Reply to Mr. Anthony Burges's Vindiciae Legis and to Mr. Rutherford by Rob. Town 6. Anabaptists anatomized and silenced or a Dispute with Mr. Tombs by Mr. I. Cragg where all may receive clear satisfaction 7. A Cabinet-Jewel wherein is Mans misery and Gods mercy set forth in eight Sermons with an Appendix concerning Tithes and expediency of marriage in publicly assemblies by the same Author Mr. J. Cragg 8. A Glimpse of Divine Light being an explication of some passages exhibited to the Commissioners at Whitehall for approbation of publick Preachers against J. Harrison of Land-chappel Lancashire 9. The Zealous Magistrate a Sermon by T. Threscot Quarto 10. New Jerusalem in a Sermon for the Society of Astrologers Quarto in the year 1651. 11. Divinity no enemy to Astrologie a Sermon for the Society of Astrologers in the year 1653. by Dr. Thomas Swadling 12. Britannia Rediviva a Sermon before the Judges August 1648. by J. Shaw Minister of Hull 13. The Princesse Royal
Doctrine and instructions of very necessary matter Worthy Sirs I beseech you consider whether this hath not been the effect of your strife and contention about these things of less importance and hath not alienated the minds of many that they will never hear your instructions in matters necessary to salvation It is hath not yet give me leave to tell you it will unavoidably be the end of your present Non-conformity Do you think that the way for to establish and continue those things which should be esteemed of greater force and value than a form of Prayer a Rite or Ceremony viz. That soundnesse and purity of Doctrine that we have amongst us and the great liberty of Preaching thereof is for you to suffer deprivation of your Ministry and hereby endanger all for matters that the Reverend Beza saith are not Tanti I find indeed a seeming Objection by the Petitioners for Peace pag. 13. That if men must be cast out of the Church or Ministry because that they are not wiser then the most Learned â—s the Pastors of most of the Reformed Churches and as Hildersham Bains Parker Ames Dod Ball Nichols and many such others as have taken Non-Conformity to be a sinne how few alas how few will there be left But if you be pleased but to consider of the Quotations that I have presented before you of the Ancient pastors of most of the Reformed Churcher of what is newly come forth by Mr. Durel in his Book entituled A View of the Government and publick worship of God in the Reformed Churches beyond the Seas and also of what followeth It will appear that this was a very great mistake and that they have not taken this Conformity to be a sin but disobedience rather to the commands of our Superiors in this Case to be a sin and great abuse of Christian Liberty Of this mind as I take it is the Reverend Beza Epist 24. ad Peregrinarum Ecclesiarum in Angl. Fratres Coxsequitur cum abuti Christianae libertatis beneficio qui vel suis Magistratibus vel praepositis suis sponte non paret in Domino nec conscientiam fratrum edificere studet Now I humbly conceive that he that by refusing obedience to the commands of his superiors shall be exposed to those sufferings which the Act inflicteth in this case he doth not take the way to edifie the conscience of his Brother but to fill it with horrid perplexity and fear about these indifferent things concluding surely they are out of measure sinfull that men will rather suffer so much then conform to the use thereof As to what hath been said by those worthies of our own Nation taking Conformity to be a sinne I hope I shall make it appear by this following Discourse to be a great mistake But if any of those have taken Conformity for a sin is this an Argument sufficient for Ministers and Teachers of others that do professe to abhor the Popish Doctrine of infallibility in the Church of Rome for to stick to the practice of it In this case because that you would not be thought to be wiser than they that have taken Non-Conformity to be a sinne In my weak judgement it is being too much of the Colliers Faith that I have read and doth savour of too much following the Tradition of our Fore-fathers in these matters Certainly those Traditions that do tend to the disturbing of the Peace of the Church and State wherein we live to the alienating our affections from each other that do professe our selves to be Christs Disciples that do incline the minds of men to decline the example of Christ and of his Apostles and to condemn the practise of many precious and pious servants of the Lord. These are such Traditians as make the Word of God of none effect such for which Saint Paul repented he had been so zealous for Gal. 14. and such as from the observance thereof Christ came to redeem us by his most precious blood I confesse there is scarce any thing doth more stick with us in matters of Religion than to renounce the Traditions of our Fore-fathers Our Fathers worshipped in this mountain said the woman of Samaria to our Saviour And if ever any had cause seriously to bethink themselves we of this Nation have whose discontents and animosities grounded very much as I conceive upon the Opinions and Traditions of some good men since our Reformation from Popery have produced the most dolefull effects that I think any History in the Christian World can produce or parrallel Charity induceth me to believe that if 〈◊〉 Worthy men such as Mr. Hildeâ—sham that â—â—ch written so perswasively in Lecture 35. on Psal 51. to satisfie weak Christians about the Surplice and the Cross and to keep them from leaving the publick assemblies therefore and Mr. Paul Baines that so zealously reprehended in his Book upon Ephes 2.15 fol. 297. a Secession and departure from the Church of God our visible assemblies shewing this was not so much to reform as deform giving also this most excellent Rule which I find in other Pious and Learned mens advice * Aug. Epist 119. Multa Tolerantur ubâ— facultas non datur refecandi Bâ—za Epist ad fratres Anglican Possant acâ—etiom debent multa tolerariquae tamen non recte praecipiuntuâ— That whatsoever lyeth not in our power to reform it shall be our zeal and piety to tolerate and patiently bear And Mr. John Ball that hath so vindicated the Common Prayer and Catechisme of the Church of England as containing such points so contrary to Popery that it is not possible Popery should stand if they take place A say again that while I do consider of the spirits and principles of these men whatever they might be as to their practice yet that they could not well take Non-Conformity to be a sin their Principles and Arguments against the Separation now in Print some of which you shall meet with in this following Discourse clearly evidencing of the same And I am apt to think that had they but survived those Warres which many of us have done who have seen and been Spectators of those garments rolled in blood and of all those dolefull and dismal effects of our differences about modes of Worship and Government And had they but experienced how much when the bodies of men subdued by the power of the sword their minds were no way reconciled to that Government and Worship which was earnestly endeavoured to have been imposed upon the Kingdom And had they but seen how much by the same persons that helped to subdue the other they were opposed with the same bitternesse as was the Episcopal Government and their extirpation by some endeavoured root and branch I cannot but believe that they would have been of the same judgement about these things as the Reverend Mr. Perkins is of an Oath when it doth become impossible This is as a voice from Heaven to declare that we are set at liberty
pitiful mistakes and those which have seperated from the Church of England as a false Church to see that they have been of a false Opinion Doubtless we should then and I fear not till then be practical Christians as to those Gospel-duties which I find conjoyned together by the Holy Ghost in one verse 1 Pet. 2.12 Honour all men love the Brotherhood fear God Honour the King As we are now in this confused and devised state and condition much out of love with Uniformity Many of us do profess that we love the Brotherhood those that are of our own Fraternity of this or that party but we do not honour all men but herein the Lord be merciful to us how do we dishonour and reproach one another if they be not of the same way for modes of Worship and Government which we like best our selves The offences of the tongue Baxters Vain Religion of the Formal Hypocrite pag. 198 205. by all sorts of persons you will find reproved at large which sheweth that yet we are far from honouring all men Many there be that doe professe they greatly fear God but they do not honour the King by yielding obedience to his lawfull Commands but dispute the meetnesse and the fitnesse of them If therefore now by what I have in the integrity of my heart offered to your consideration the God of Love and Peace shall incline your hearts to yield universal obedience to the Act for Uniformity you will thereby shew your selves to be such as truly fear God who is the God of Order that you honour the King love the Brotherhood and honour all men you will have no occasion then to censure those that differ from you in modes of Worship nor any to censure you if once there be an Uniformity therein For all these good ends and purposes Reverend and much Honoured in the Lord do I humbly offer these my ensuing Meditations to your View which hoping you will take by the right handle desiring your charitable construction and reception of this extraordinary attempt beseeching God to accompany it with as extraordinary a blessing that it may obtain my desired ends and aime I take leave to rest London July 7. 1662. The unfeigned desirer of your Continuance in the Ministry R. L. TO All true lovers of Truth and Peace with the Prosperity of this famous City and Kingdom and the continuance of their Pious Preachers still amongst the Inhabitants of the City of London especially Worthy Fellow-Citizens THat I may remove a very grand obstruction to the reception of those Truths which only Christian Love and Charity have compelled me to make publick in these following Papers Let me prevail with you in the first place to fix this seriously upon your Souls and really to believe it That although I do plead for Uniformity as the way to Unity and the means to continue our good Ministers still amongst us yet that I plead not for formality in the Service of God I know that is a dangerous sinne and desire it may be shunned by my selfe and all others as the very cut-throat of the Power of godlinesse But yet withall give me leave to tell you that want of Uniformity and a publick Agreement in publick Worship is a great impediment not only to that Peace which Christ hath left amongst us as a Legacy of precious concernment but also to the propagating of Religion amongst us in the life and power thereof And that other good men have been of my mind herein I find by their Writings especially that scrious recommendation of Church Unity and Uniformity written by Mr. John Brinsley of Yarmouth Anno 1646. a Discourse very seasonable and worthy of your perusal I may peradventure by way of perswasion to Uniformity seem to some to speak too much for the lawfulnesse of what the Law requireth as a means for the settlement of a publick Agreement amongst us in the Worship of God But if you please to consult with the Reverend Mr. Richard Baxter in his Five Disput you will find that he hath said so much to this purpose that it may well be matter of wonder that he and others are so backward in declaring their Conformity For though many weak Christians by general discourses against Idolatry Superstition and Will worship are apt to think that all circumstantial additions to Gods Worship are sinful and that thereby Gods Ordinances are polluted with umane inventions yet you will find Mr. Baxter fully declaring the contrary particularly that a stinted Liturgy is in it self lawfull pag. 359. which he proveth bâ— eight very good Arguments That it is lawfull to use a Liturgy that is not taken out of Scripture as to words pag. 380. That significant Ceremonies are lawfull as the Surplice and Sign of the Crosse meerly as a professing signall action pag. 405. That Musical Instruments and the help of more artificiall Singers and Choristers are warrantable pag. 406. And speaking concerning the lawfulnesse of professing Signs as subscribing our names standing up or the like pag. 404. Sect. 18. he saith To this end and on these terms was the Sign of the Crosse used heretofore by Christians and afterward standing up at the Creed as also adoring with their faces towards the East c. They used those onely as significations of their own minds instead of words as the Prophets of old were wont by other signs as well as words to prophesie to the people c. Now the said Reverend Person after several instances of this nature to which I referre you saith pag. 406. Sect. 15. In all these cases it is no usurpation nor addition to the word or institution of God for man to determine it is but an obeying of Gods commands c. which passage I beseech you all seriously to mind your Ministers of As also what he most Christianly then professed concerning kneeling at the Sacrament pag. 411. That though it might be sinfully imposed yet saith he for my part I did obey the Imposers and would do it if it were to doe again rather than to dislurb the Peace of the Church and be deprived of its communion For saith he further I am not sure that Christ intended the example of himself and his Apostles as obligatory to us that shall succeed I am sure it proveth Sitting lawful but I am not sure that it proves it necessary though very convenient But I am sure he hath commanded me Obedience and Peace These things premised I hope will not only prepare you to read what I have written without prejudice but also provoke you to joyne with me in prevailing with your beloved friends of the Ministry that they will to what I have written in this Discourse seriously adde the corsideration of what I have last quoted from that worthy person Mr. Baxter from whence it will appear that what ever they may doubt or scruple as to this or that particular command of their Superiors as to matter of Conformity yet this
doth belong to the Magistrate and Church-governour to command and appoint in matters of Religion pag. 8 CHAP. IV. The term Uniformity explained and this Proposition proved That obedience to the Act for Uniformity is the way to Unity pag. 12 CHAP. V. That indifferent things may lawfully be commanded and that to obey such commands is not onely lawfull but profitable for the Peace of the Church To refuse obedience to indifferent things as sinfull is Negative superstition with several considerations about the regulating of our zeal about things indifferent in themselves pag. 22 CHAP. VI. That to declare against the binding power of the Covenant according to the Declaration appointed by the Act for Uniformity is lawfull both by the Law of God and of the Land Wherein the judgement of reverend Mr. Perkins in six cases as to the not-binding power of on Oath is applied to the case in hand pag. 33 CHAP. VII That to declare That it is not lawful upon any pretence whatsoever to take up arms against the King and that we do abhor that trayterous Position of taking arms by his Authority against his Person c. is very warrantable by the Law of God and of the Land pag. 48 CHAP. VIII That Uniformity in publick Worship by obedience to an Imposed Form is lawful pag. 54 CHAP. IX The Vindication of the Common prayer of the Church of England be Mr John Ball from the aspersions of the Old Prownists and the Authors of the Temperate Discourse and Plus Ultra The lawfulnesse also of Conformity to it with its Rites proved by Bishop Jewell Martin Bucer and others pag. 60 CHAP. X That to subscribe to the 39. Articles of Religion and to declare an unfeigned assent and consent c. is not contrary to any command of Christ but lawful and warrantable notwithstanding all the objections made of old by Mr. Josias Nichols against subscription which are in this Chapter laid down and modestly removed Pag. 91 CHAP. XI That to subscribe to the use of those Ceremonies which have significancy in them as the Surplice and Crosse in Baptism is lawfull and warrantable proved by the judgement of Forreign and our own Modern Divines both Conformists and Non-conformists Pag. 106 CHAP. XII The general argument against Subscription to the Book of making Bishops Priests and Deacons because the Deacon we are to approve his description is not to be found in the Book of God answered The weakness of which argument is evidenced from the example of Christ and his Apostles also the great evil of urging this argument at large that nothing is warrantable but what is expresly commanded Pag. 110 CHAP. XIII The Order of Deacon excepted against by Mr. Nichols as exercised in the Church of England justified by Mr. John Balls argument for Lecturers Together with several directions from Mr. John Randal what is to be done in this present case of Conformity as to perswading of the Conscience Pag. 124 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 Pag. 132 CHAP. XV. That to receive Ordination from the Bishop though ordained before by Presbyters is lawful Pag. 140 CHAP. XVI That for our Ministers to receive Ordination by Bishops though ordained before by Presbyters will not conclude the Reformed Churches that have no Episcopal Ordination to have no true ministers and consequently to be no true Churches Pag. 151 Bucer Scripta Anglicana pag. 455. I give thanks to God who hath given you grace to reform these Ceremonies in such a purity And of the Common Prayer thus he there writes I have found nothing in it which is not taken out of the Word of God or at least which is contrary to it being rightly interpreted Mr. John Ball 's Answer to Mr. Can part 2. pag. 9. If the Common Prayer 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 Peter Martyr's Epistle from Oxford Nov. 4. 1550. to Bishop Hooper pag. 8. How be it I will not grant that these diversities of Vestures have their beginnings of the Pope for so much as I read in the Ecclesiastical History Euseb lib. 3. cap. 31. How that John the Apostle wore at Ephesus where he dwelled a Bishops apparel terming it Petalum seu lamina pontificalis As touching S. Cyprian the holy Martyr Pontius the Deacon writeth that a little before he should be beheaded he gave unto him that was appointed to behead him his vesture called Bâ—rrus after he had put it off and to the Deacons he gave his other Vesture called Dalmatica c. Chrysostom maketh mention of the white Vesture of the Ministers of the Church in Mat. cap. 26. homil 83. ad â—oâ—ul Antioch homil 60. c. But be it so let them be the invention of the Pope as you would have it yet notwithstanding for the respect of the Papistical invention in them I cannot be perswaded so much impiety to be therein that whatsoever it toucheth it doth by and by so corrupt that it cannot be lawfull for good and godly men to use godlily pag. 7. We read how that wine was consecrated unto Bacchus bread unto Ceres water unto Neptune oyle unto Minerva song unto the Muses and unto Apollo and many other things Tertullian rehearseth in his book intituled De Corona Militis Christiani yet for all that we stick not to use all these things freely as well in holy as in prophane uses although at one time or other before they had been consecrated to Idols and to Devils Perkins on Conscience of Oaths pag. 527. If at the first it were lawful and afterward by some means become either impossible or unlawfull it binds not conscience for when it becomes impossible we may safely think that God from heaven frees a man from his oath CHAP. I. Introductory and by way of Preface pressing the necessity of searching into the nature of the things commanded before suffering for the same Section 1. INquiries after Truth in matters controverted are not more difficult in their prosecution then pleasant and delightful in the satisfaction they afford For though it be a true assertion of Democritus that Veritas in puteo latet c. and cannot be drawn out but with much labour yet no dainties are so relishing and delicious to the taste as truth obtained is to our Intellectnals Sect. 2. But more especially ought we to desire to know the truth in matters doubtful which refer to our practice and especially such as refer to the purity of Gods Worship who is a Spirit and will be worshipped in spirit and truth And though this is to be done at all times yet
that are members of our visible Church and I humbly conceive it to be a seasonable Truth to be treated on That obedience to this Act for Uniformity is the way to Unity Sect. 3. The reason in general why it is likely so to be is because that our chief discords dissentions and divisions which we so long have laboured under have been about our modes of Worship and Discipline That they have been so from the very first beginning of the troubles of Frankefort to this very day he is a stranger in our Israel that knoweth it not yet if you will not take it from me be pleased to take it from Mr. Baxter who in the Postcript of his Epistle to the Reader before his Treatise of the Vain Religion of the Formal Hyppocrite having cleared the Doctrine of the Church of England from being any matter of our most unchristian discord he sayes The more is the pity that the very modes of Worship and Discipline should be the matter of such sharp and uncharitable discords Now then if our sharp and uncharitable discords be and have been about the modes of Worship and Discipline then for all to observe one mode or form or rule in publick Worship and Discipline must needs be the way to unity and agreement Sect. 4. This at first view may seem to be Durus sermo a very hard saying who can bear it and I do the more incline to believe it by what I have read which discovers how contrary the apprehensions of some learned men are to this Truth Who have therefore pleaded very much for Non-conformity and a liberty for persons to chuse or refuse what form or mode of Worship they please as the way to peace Now this I say being the general argument against Vniformity with the means conducing thereunto as I find in the Petition for peace and also in Mr. Baxters sive Disputations I shall make bold with all tenderness and meekness and with much respect to those worthy persons to weigh and consider of the truth and strength thereof Sect. 6. The argument I find in the Petition for peace pag. 14. in these or the like words Nothing more affects us then to think of the lamentable divisions that have been caused and are still like to be whilest things unnecessary are imposed and on the contrary how blessed a unity and peace we might enjoy if these occasions of divisions were removed So that here in short lyeth as is said if I mistake not the ground of all these lamentable divisions about modes of Worship even since the Reformation begun in King Edwards dayes to this time That things unnecessary have been imposed And that this is the chief exception against our Superiours commands I find pag. 12 16 17. and others in the said Petition for peace that they are esteemed unnecessary but that I find them not to be charged as absolutely sinful in themselves in all that book is worthy of observation For this being acknowledged in the general by those persons of that moderation and piety which were to review the Book of Common Prayer c. That they are but unnecessary and not sinful Sect. 7. I humbly conceive that it should put a great stand to the thoughts of such who are methinks too forward to consider Whether onely for non-obedience to unnecessary things in their own judgment or in the judgment of some others that have taken up this tradition from the troubles of Frankfort it be lawful for them to lay down their Ministry or to do that which might by Law deprive them of the same Before I proceed further I shall crave leave to ask this modest question Whether or no this argument against obedience to the commands of our Superiours because we judge the things commanded to be unnecessary is not onely a principle of division but of confusion in all Government Sect. 8. I remember that I have somewhere read that Licurgus the Law-giver to the Lacedemonians being moved by one to establish a Democratical Government in the Commonwealth he bid him go home and exercise it first in his own family And surely if we do but seriously consider of it we shall find that were but this objection brought against our commands as we are Parents or Masters in the government of our Families that they are unnecessary what can be expected but disorder disobedience division and confusion Sect. 9. And had the converted Gentiles whom the Governours of the Church Acts 15. enjoyned to abstain from bloud and things strangled as necessary not to salvation but for the setling of the peace which was broken by the Jewish Teachers ver 2. and to propagate the Christian Religion which are the two professed ends of the framing this Act for Vniformity pag. 71. had they but pleaded This is an unnecessary Imposition and so have been non-conformable how had the Christian Religion been interrupted in 〈◊〉 first plantation and the dissentions and divisions occasioned by the Jewish Teachers been propagated and continued I humbly conceive therefore that this argument or objection against the commands of our Superiours That their Impositions are unnecessary is a very unnecessary objection and a principle of confusion and division in Church State or Family But now that a universal agreement in one mode and form of publick Worship and Discipline is the way to peace and unity and therefore no unnecessary Imposition I thus argue Sect. 10. First that which doth deliver us from dividing sins must needs be the way to unity Secondly that which tends to the Honour of Religion the edification and building up of the Church that must needs be the way to unity Now to have one form and to agree universally in the modes of Worship and service of God doth conduce to both these and therefore Uniformity is the way to Unity I shall begin with the first and shew what are these dividing sins naming but the principal ring-leaders amongst them and they are Pride and Error Sect. 11. First Pride that it is a dividing sin and the spring of division if not of disobedience the Wiseman tells us Prov. 13.10 onely by pride cometh contention as if this were the spring of all division and disobedience But besides from this root spring many more dividing sins as self-conceitedness and thinking of our selves more highly then we ought to think a sin forbidden with an unusual preface Rom. 12.3 a sin whereby we are apt to think our selves wiser then seven men that can render a reason Prov. 26.16 and more holy then the rest of our brethren as did the proud Pharisee From whence also floweth the judging censuring condemning and despising of each other which are all dividing sins and exceedingly tend to the tearing of that Badge by which Christ would have all his Disciples to be known even by their love to each other Sect. 12. Secondly as Pride so Error is a dividing sin for though Truth be but one yet Error is the seminary of all
schisms and divisions The Apostle John 1. 4 6 7. layeth down a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mark or character how we may know the spirit of Truth from the spirit of Error the spirit of Truth is a Fountain of love and consequently the spirit of Error is the spring of discord as we have found by woful experience Error in doctrine is by our Saviour compared to Leaven Mat. 16.6 compared with the 12. Verse now as Leaven diffuseth a sowrenesse into the whole mass or lump whereever it cometh so also doth Error diffuse a sowreness and moroseness of spirit whereby he becomes unsociable and apt to divide and separate himself from the rest of his brethren that is leavened with it even as the Pharisees did in our Saviours time whose name with the name of Nabal are symbolical Sect. 13. Now then that obedience to the Act of Uniformity is the way to unity as it is a blessed means for the mortifying of these grand ring-leaders of division and disobedience may be thus evidenc'd as it doth remove the occasions of committing these sins For did all that professe the true Reformed Protestant Religion observe an Uniformity in their publick Worship and in the rites and ceremonies thereto belonging all distinctions of men and parties would soon vanish away there would be no occasion given for the drawing forth those woful fruits of Pride before-named neither in Ministers or People Sect. 14. As the Minister by his obedience to these indifferent things acts and exercises those graces which are diametrically opposite to pride and self conceitedness viz. humility and self-denyal and declareth that he hath got the victory over that to which the reverend Calvin saith the wit of man is nothing more adverse and contrary to viz. subjection Sect. 15. So the People are thereby delivered from the occasion of putting forth those dividing sins before named in whom there is a natural aptitude upon the forbearance of the Ministers in these modes of Worship to atgue Surely those men do see more into the iniquity of the Common prayer the Surplice c. then all the Governours that enjoyn them or the rest of their Brethren that observe them and have therefore a more pure delicate and tender conscience and consequently their Ministry is like to be most soul-saving And thereupon all other Ministers are usually censured for Time-servers and men-pleasers by which means Christian love and charity is destroyed and divisions are contracted and continued That therefore which removeth these occasions as for all to be uniform in their external modes of Worship doth as I have before shewed must needs be the way to unity Sect. 16. Secondly as Pride so Error also is a dividing sin as I have before shewed Now that which taketh away one occasion and a great one too of diffusing and spreading Error must needs be the way to unity now Uniformity in prayer doth this and was therefore by the Church in the primitive times appointed for this end and purpose Because that Hereticks did convey and spread their poysons in their Prayers In the Council of Milva which was in the year 416. it was appointed That none should use any prayers but such as were appointed by a Synod Sect. 17. There is a desultory levity in the minds even of some good men whereby they are subject to offend in their publick Devotions without a great measure of humility and spiritual prudence which all Ministers have not and therefore it was the judgement of the reverend Calvin in his Epist ad Protector in the Reign of King Edward the Sixth that there should be a set form of prayer and Ecclosiastical rites saith he Quoad formulam precum rituum Ecclesiast valde approbo à quo pastori in functione discedere non liceat c. Observe he would have a set Form of prayer and certain rites and ceremonies but were they to be left to the Ministers choice whether he would conform to them yea or no I suppose not he was not of Mr. Baxters mind in his Disputations as to this point nor yet with the Petitioners for peace but saith expresly From which form of Prayer and Ecclesiastical Rites it may not be lawful for the Pastors in their function to depart They were then to be imposed by Law upon them and for what end for these three Reasons first that thereby provision may be made for the simplicity of some secondly that the consent that all the Churches have amongst themselves may more certainly appear and lastly also that the extravagant levity of some that affect novelties may be prevented So that it is very evident that this reverend person did approve of a Uniformity in prayer and other rites as the way to unity as it did conduce to concord and agreement as it prevented dividing sins Sect. 18. I proceed now to the second Branch for the proof of the proposition and that is this That which tends to the honour of our Religion the edification and building up of the Church that must needs be the way to Unity But now if all persons both Ministers and People would be Uniform and there were an universal agreement about these modes of Worship and Discipline the Reformed Protestant Religion which for our Non conformity and divisions amongst our selves by our Adversaries the Papists is very much reviled as you find Harding in his Answer to the Apology of the Church of England flouting them even for the Non-conformists that were amongst them in Queen Elizabeths dayes Sect. 19. I say how would our Religion be honoured nay not onely so but how would it strike a terrour into the hearts of all Romish Catholicks and fill them with despair of ever seeing the Church of England reconciled to the Church of Rome for to see these woful divisions that have been amongst us removed by an universal conformity amongst Protestants in these matters which are and have been the cause of such unchristian discords Now if this would not edifie and build up the Church judge you Besides how amiable then would our assemblies be and how delightful would Gods publick Worship be to such as desire to fear his Name and to reverence his Sanctuary to behold it celebrated orderly and uniformly while all that worship do sit and stand and kneel together as if but one body while all do speak the same things required of them as if but one mouth Sect. 20. This was the practice of the primitive Church long before Popery I remember I have read that the whole Congregation were then so uniform in publick prayer lifting up their voices so all together when they said Amen which affixed to our prayers signifieth a full consent and agreement to what is prayed for I say it was uttered with such uniformity that St. Jerome as I have read compared their sounding of Amen in the Church unto a clap of Thunder and St. Basil to the roaring of the Sea You see therefore that this Uniformity
other I desire may be buried in everlasting forgetfulness and should not mention it now the remembrance thereof being so grievous to me and should be to all tender-conscienc'd Christians but that I desire so much may be gathered from it as may be a means to prevent the like Enterprises again Sed sat verbum sapienti Sect. 16. I have observed this as one great argument used by the Non-conformists to reclaim those of whom Mr. Nicholls complaineth as great hinderers of their desired Reformation for making a rash and temerarious separation from the Church of England That they should consider how much God had shewed his displeasure against that way by the perverse spirit that he had mingled amongst them so that they could never agree amongst themselves implying that their divisions were a punishment for their sin Sect. 17. And surely if this were but well thought on we might have cause in this gloomy day of darkness as is supposed to descend into our hearts and suspect our selves whether those divisions which are our sin occasioned though our disobedience to these commonds about these supposed unnecessary Impositions may not be a punishment for sin also I beseech you therefore laying aside your contentions about these things let us follow the things that make for peace according to the Apostles counsel and things whereby we may edifie one another Amongst which if I be not mistaken Uniformity is one and obedience to the Law that requireth it is the way to Unity Sect. 18. And think not to say with your selves as I somewhere find it is said That these are but poor and inconsiderable things to be enjoyned upon such severe penalties as the Law inflicteth Is not the faithful Preaching of the Gospel the Unum necessarium the one thing necessary and do you think that the Lord is better pleased with Re-ordination Subscription and Ceremonies then the saving of souls that Uniformity agreement and concord must be placed in those things which are no way necessary to salvation Sect. 19. Doubtlesse God is more pleased with the saving of souls then with the things before-named absolutely considered and should Vniformity in these things be required as necessary to salvation and holiness placed in them obedience to such commands were sinful and might justly be scrupled But as they that command if I mistake not are not therefore guilty of Affirmative superstition O take heed that you by refusing are not guilty of Negative superstition which you seem so much to dread which lyeth in placing sin in those things which God hath not chusing rather not to preach the Gospel then to be Uniform in one mode of Worship and Discipline Sect. 20. Surely if we had learned what this meaneth indeed The Kingdom of God consists not in meats or drinks but in righteousness peace and joy Rom. 14. we would proportion our zeal more about those things wherein Christs Kingdom consists then about Meats and Drink matters of modes of Worship and Discipline For my part I do not believe that in the imposing of these things aforesaid so severely that the Kingdom of God doth consist but subordinately as it may prevent those sins which keep souls from entring into Christs Kingdom those dividing sins before-named neither that the Kingdom of Christ consists in the violent refusal of obedience to their commands Sect. 21. But I am perswaded by what I find by my own experience that could we but follow the Apostles counsel mind most the substantials of Christs Kingdom such as are holiness justice and mercifulness towards men in all which senses righteousness is taken and could we get our hearts peaceably disposed and from the sense of the inward joy of the Holy Ghost be joyful chearful and amicable in our converse with meu these substantials of Christs Kingdom ruling within us would so mortifie and circumcise that consorious morosity and narrowness of spirit which is contracted by our zealous contentions about meats and drinks these small and circumstantial matters of modes of Worship and Discipline that we should not think few or none godly but those that are of our mind and way But we should come to abound in love to all men and speak evil of no man which are the Gospel-preceps Sect. 22. And what would then be the effect of this the Apostle telleth us in the words following ver 8. He that in these things serveth Christ he is accepted of God and approved of Men. This is worthy of consideration that whereas our Saviour hath foretold his Disciples that they shall be hates of all men for his name-sake Yet here he that serveth Christ in these things wherein his Kingdom chiefly consists that to his holiness joyneth righteousness and mercifulness doing good to all that is peaceable and free from censoriousness in his converse and subject in lawful things to his Superiours he is not onely acceptable to God but approved of men That enmity that is between the seed of the Woman and the seed of the Serpent is suspended by the exercise of those good works which the Apostle tells us are profitable unto men Titus 3.8 I say by this we come to be approved of men even by all but such as have not un-Man'd themselves by horrid debauchery and beastly lusts Sect. 23. Be pleased to consider what the Apostle Peter saith to this purpose 1 Pet. 3.8 after that he had exhorted them to what I now exhort you to be all of one mind c. He giveth this reason to urge it If any man long after life and would see good dayes let him endeavour first to be good himself and let him shew his goodness by eschewing evil and doing good by seeking peace and following after it And then saith he ver 13. Who is he that will harm you if you be followers of that which is good as members of a politick body who is he then that will harm you We that are peaceably-minded shall live quietly amongst men they will approve of us and we by our good conversation shall put to silence the ignorance of foolish men We shall not then fear Gods Deacon the Magistrate Wouldst thou not saith the Apostle be afraid of the power do then that which is good and thou shalt have praise of the same Sect. 24. Now because that to this it may be objected That here lyeth the ground of all our fears and scruples that what the Magistrate commands by this Act of Vniformity is to put us upon the doing of that which is evil we desire to be followers of that which is good but we cannot think to declare that the Solemn League and Covenant that we have taken to be unlawful and bindeth no man is good but a sin And to declare our unfeigned assent and consent to all and every thing contained and prescribed in and by the Book of Common prayer and to the manner of making ordaining and consecrating of Bishops Priests and Deacons This we do very much fear is not
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
conscience sake and for the Lords sake Therefore to declare that it is not lawful to take Arms against the King is warranted and may be done with a safe conscience Sect. 5. And that we may lawfully declare that I do abhor that trayterous position of taking Arms by his Authority against his person or against those that are commissioned by him this is agreeable to Gods word also The Scriptures which command us to honour the King 1 Pet. 3. mean his Person as well as his Authority it is so doubtless in reference to our natural Parents whom we are commanded to honour Command 5. that we honour their Persons as well as their Authority and therefore why not to our political Parents Further if I am to obey those which are commissioned by the King as Supreme That is those that are sent by him if this be our duty 1 Pet. 3. Then to take up Arms against those that are commissioned by him is sinfull and unlawfull Sect. 6. To affirm therefore that the Kings Authority is separable from his person and that I may take up Arms by his Authority against his Person It is High Treason by the Law of the Land and therefore may well be declared to be a trayterous position Sir Edward Coke in the 7. part of his Reports in Calvins Case saith thus fol. 11. In the reign of Edward the second the Spencers the Father and the Son to cover the Treason hatched in their hearts invented this damnable opinion That Homage or Oaths of Allegeance was more by reason of the Kings Crown or Authority then by reason of the person of the King upon which opinion they inferred these execrable and detestable consequences First if the King do not deme in him by reason in the right of the Crown his Lieges are bound by Oath to remove him Secondly seeing the King could not be removed by suit of Law that ought to be done per Aspertee that is by force Thirdly that his Lieges be bound to govern in aid of him and default of him All which were condemned by two Parliaments one in the Reign of Edward the second called Exilium Hugonis le opencer the other by the first of Edward the third chap. 2. all which Articles against the Spencers are confirmed by this last Statute the Article as I have read are extant in the Book called Veter a Statuta Sect. 7. Now if these things be so what manner of persons ought we to be as to our humiliation for what is past as to our obedience and subjection to the known Laws of the Land for the time to come and as to our satisfaction in the present case concerning the not binding power of the Covenant and the lawfulnesse of declaring against the taking up of Arms against the King And thus now having turned my heart in-side outward and shewed you what doth satisfie my conscience and may any other I suppose as to the lawfulness of declaring that I do hold there lyeth no obligation upon me or any other person from the Oath or covenant to endeavour the alteration or change of Government and how the same is in it self an unlawful Oath and imposed upon the subjects of this Realm against the known Laws and liberties of this Kingdom Sect. 8. I humbly conceive the counsel that was given by the Assembly of Divines in their exhortation to the taking of the Covenant is absolutely necessary to be followed which if I mistake not is this That if an Oath should be found into which any Ministers or others have entered not warranted by the Law of God and of the Land in this case they must teach themselves and others that such Oaths call for repentance not pertinacy in them I beseech you therefore if there be any consolation in Christ if any comfort of love if there be in you any compassion and mercy either to your own souls bodies estates with their peace and prosperity or likewise to all these great concerns of others which now lie at hazard by your means think of these things which I have laid before you Sect. 9. You especially who do more peradventure scruple the declaring against the binding power of the Covenant then many called Independents did long ago calling it an Almanack out of date or the Scotch Hook Be pleased to take these things into your calm and Christian consideration you more especially who have not corrupted your consciences by the purchase and possessing your selves of any of the Kings lands in Law called Patrimonium sacrum lex terrae pag. 5. or the Revenues of the Church which is sacriledge so to do Oh take heed that you drive not on the designes of those that we may suspect would fain involve us again in blood that they might lick up again those morsels that they have been forced to disgorge Sect. 10. And let the great concerns of your liberty and opportunity for the exercise of your Ministry for the good of souls the great doubtfulness at least of what you scruple as to the bincing power of the covenant to alter or endeavour a change in the Government of Church or State The assurance that you have to the contrary by the Body politick in this present Act of Parliament prevail with you to incline to what I have here offered to you upon this argument I have prefaced so much of the integrity of my heart and the sincerity of my intentions iâ— this Discourse that I shall now leave it to your consideration Sect. 11. And because that I am apt to believe that there are some amongst us that doe scruple obedience to the use of an imposed form of prayer should this scruple of the Covenant be removed this being greatly argued against by the Author of the Temperate Discourse about Liturgies and forms of prayer c. And also that there are others that though they should yield to the use of a Form yet not the Liturgy of the Church of England being assumed by the Authors of Plus ultra to be Tantum non the Mass-book by Discourse of Liturgies not to be used having been offered up to an Idol c. The Act of Uniformity requiting every Minister pag. 77. to declare That they will conform to the Liturgy of the Clurch of England as it is now by Law established Sect. 12. I shall through Gods assistance proceed by answering what is objected by these two aforesaid Authors make evident the lawfulnesse of Conforming to the Liturgy of the Church of England as it is now established by Law beginning first more generally with what is said by the Author of the Discourse of Liturgies a book which I have heard too much commended by some I much honour And then particularly by removing what is said by Plus ultra against the publick Liturgy as taken out of the Mass-book c. CHAP. VIII That Uniformity in publick Worship by obedience to an Imposed Form is lawful Section 1. COncerning Vniformity in publick Worship I have
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
to them This common prayer was taken out of the Mass-book will you read it they know not what to say may be furnished with such an answer as by Gods blessing may be not onely very informing but reforming also And that such Ministers and People that doe feare that by this Act of Uniformity which requireth a Declaration from every Minister that he will conform to the use of the common prayer book and that he doth assent and consent thereto that all this conformity required is but preparatory to Popery may by a diligent comparing and considering of what Mr. Ball hath published be quieted in their mindes about their fears in this thing Mr. Ball saith expresly pag. 9. That there are such things in the common prayer such Drctrines there taught and such practises there enjoyned that are so directly contrary to the Mass-book that both cannot possibly stand together Sect. 7. And that I may the further corroborate your minds in this particular I humbly desire that the further insinuatians of the displeased Ones with the common prayer as being but the English Mass and as is affirmed pag. 5. that one Dr. Carrier a dangerous seducing Papist should say That the common prayer and the catechisme in it contained hold no point of Doctrine expresly contrary to Antiquity that is as he explaineth himselfe the Romish Church onely hath not enough in it may be removed not only by what I have already transcribed out of Mr. Ball but also from what followeth in answer to the Brownists charge against the common prayer by this Carriers judgement beforesaid Saith this reverend person pag. 11. Carriers pretence in that particular is a meer jugling trick that he might insinuate a change of Religion might be made amongst us without any great alteration which is as likely as that the light should be turned into darknesse and not be espied if many points of Popery be not condemned expresly in the catechisme or Service-book c. yet so many points are there taught directly contrary to the foundation of Popery that it is not possible that Popery should stand if they take place Sect. 8. How much therefore it concerneth all zealous haters of Popery to take heed of their contempt of the Service-book and Catechisme therein contained and to take heed of such a Reformation thereof as should take this form of Common prayer Catechisme and manner of celebration of the Lords Supper out of the way may appear by what is so confidently and rationally affirmed if it be seriously considered that it is not possible that Popery should ever stand if they take place amongst us pag. 11. That I may further shew how unlike it is that the Reader of the Missale Romanum c. or the comparer of the Rituale Romanum c. with the printed common prayer Book of the 5. and 6. of Edward the 6. or this our English Liturgy as it is commonly put to sale shall find but very little but what is to be found in the Mass-book in Latine Discourse of Liturgies pag. 1 21 22. I shall desire what is further alleadged by Mr. Ball may be seriously laid to heart saith he to such who speak in the language aforesaid pag. 11. It is more proper to say the Mass was added to our Common prayer book then that our Common prayer was taken out of the Mass-book For most things in our Common prayer were to be found in the Liturgie of the Church long before the Mass whereof we speak on was heard of in the World and the Mass was patch'd up by degrees and added to the Liturgie of the Church now one piece and then another so that the ancient truths and holy Liturgies were at last stained with the Idol of the Mass which was sacrilegiously thrust into them Sect. 9. And that the Reverend Bishop Jewell so much magnified by Plus ultra as a greater friend to his design was a great friend to this truth laid down by Mr. Ball you may find in his defence of the Apologie of the Church of England upon the occasion of Hardings challenging the Church of England with changing their Communion book so often replies by retortion that it was their crime to be guilty of chopping and changing of the Church Liturgie and not they saith he pag. 198. If thou wilt read the often changes and alterations of the Mass read I beseech thee Platina and Polydore Virgil concerning the same and there shalt thou find how and by whom and on what occasion and in what processe of time all the parts of the Mass were pieced and set together So that it is more easie to observe how Bishop Jewell and Mr. Ball do agree in their judgements about the Mass and Common prayer book as you shall read hereafter then that Bishop Jewell and Plus ultra were both of one mind as to the matters in controversie Sect. 10. But I shall go no further in shewing than the Common prayer of the Church of England is not Tantum non the Romish Mass saith Mr. Ball pag. 11. The prayers and truths of God taught in the Common prayer pertained to the Church as her Prerogative the Masse and the abominations belonged to the man of sin and if a true man may challenge his gods which the thief hath drawn into his den the Church of God may lawfully lay claim to these holy things which Antichrist hath unjustly usurped And that the Church of God may lawfully make use of those forms of prayers recovered as it were out of their den behold the reverend Mr. Ball bringing the same quotation out of Bishop Jewell for to prove it as Plus ultra doth to prove it altogether unlawful Bishop Jewells Sermon on Joshua 6.1 2 3. The things that may be reserved viz. in the destruction of Jericho must not be dust or chaffe or hay or stubble but gold silver iron and brass I mean they may not be things meet to furnish and maintain superstition but such things as be strong and may serve either directly to serve God or else for comeliness and good order Mr. Ball in the margin of pag. 11. part 2. Sect. 11. In Plus ultra pag. 28. you will find this quotation of Bishop Jewell is brought to prove that all ceremonies are superstitious But that it is most grievously wrested and mis-applyed as are most of his quotations out of Jewell in his discourse will appear by that which Mr. Ball hath set down honestly and the other altogether omitted For though dust and chaffe hay and stubble at the destruction of Jericho might not be brought into the Lords treasury that is such things as were meet to maintain superstition yet such things as silver and gold such things as be strong and may serve directly to serve God or else comeliness and good order These things in the judgment of both Jewell and Ball which are strong and may serve directly to serve God by or elfe for comeliness and good order These holy
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
say in their behalf neither do they commend any manner of apparel as holy nor do they condemn any apparel as unholy they say not therefore that the apparel is either holy or unholy but they may truly say the same apparel on your part hath been foully abused to filthy purposes they may justly say they would not gladly in any appearance shew themselves like unto them that have so untruly and so long deceive the world and herein they are not without sundry authorities and examples of the godly Father St. Austin and Tertullian c. Sect. 18. Now because I observe that by these quotations he would make others to apprehend that Bishop Jewell was of his mind I shall crave leave to shew him or others that have been deceived by him how much they are deceived themselves in bringing this learned and pious Prelate to be the prover of their assertion And that I may clearly evidence this I shall present you with the occasion of these words before quoted The Church of England in their Defence of the Reformation from Popery amongst other things in their Apology mentioned pag. 322. charge the Papists That some of them did put a great holiness in eating fish and some in eating of herbs some in wearing of shooes and sandals some in going in a woolen garment some in a linnen one called black some white This I observe to be the doctrine of the Church of England that to put holiness in a black woollen garment or a white linnen one this is superstition Now to this charge Harding faintly replyed That they did put no great holinesse in linnen garments black or white To which Bishop Jewell answereth pag. 324. But withall Harding having by recrimination charged the Church of England with the divisions that were amongst them even in those dayes by the Non-conformists then for it is not with Calvin or Zuinglius that he doth upbraid the Bishop there but they were such persons as would not weare Gowns with a Typpet c. but as he there saith Night-gowns of the most Lay-fashion to avoid superstition These things are indifferent and may be yielded unto saith the one Sect. They be the Popes rags and may not be worn faith the other Sect. And therefore they will rather be justly put from that which justly they cannot keep then yield one jot neither Her Majesty's commandment nor their Metropolitans decree they care for they had rather seem to the people whom they use for their claw-backs and to whose judgement they stand or fall stout Champions of their own Gospel then meek followers of Christs Gospel such mighty Sampsons such constant Laurences your Jolly Gospel breedeth Defence of the Apology part 3. pag. 323. Sect. 19. Now in answer to this the Bishop maketh this reply quoted by Plus ultra savouring of very much wisdome and charity saith he the persons at which you so rudely scoffe that refuse to go in your apparel or otherwise to shew themselves like you have age sufficient and can answer for themselves he maketh no Apologie for them Notwithstanding thus much I say in their behalf neither do they commend any manner of apparel as holy neither do they condemn any apparel as unholy c. Here before we go any further I desire that these particulars may be observed Sect. 20. First that Non-conformity to these matters of apparel and such like indifferent things is matter of scorn and reproach to the Reformed from the Papists and hath been so for these many years Secondly that those persons that he would vindicate from Hardings revilings he could do it onely in this That in those dayes that he could say onely so much for them that they did not condemn a Gown or Surplice as sinful or unholy Thirdly that therefore why these should refuse to wear such apparel and thereby give occasion to the Papists to charge them with disobedience to the Queen he onely saith that they have age sufficients and can answer for themselves Though as it followeth They may truly say that this same apparel hath been foully abused to filthy purposes and they may truly say they would not gladly in any appearance shew themselves like unto them that have so utterly and so long abused the world Now that by this part of the quotation Bishop Jewe ll doth not argue against the use of the Gown Surplice and such like apparel as symbolizing with the Papists because they did wear such and that therefore they were to be justifyed that did refuse to wear onely upon that score It appeareth thus by observing that the thing which was chiefly urged in the behalf of the Nonconformists that they would not gladly in any appearance shew themselves like them that had abused these Vestments to foul and filthy purposes so that his argment is not against the use but the abuse of these garments by which they had so long abused the world Sect. 21. That I may help my weak Christian friends to understand this be pleased to take notice that the main thing wherein the Papists did deceive the world as to Priests apparel was this that they did possesse them with this superstitious opinion of inherent holiness in them and very greatly merited Aquinas himself affirmeth that the wearing of Francis or Dominicks Cowle hath power to remove sins as well as the Sacrament of Baptisme and Bishop Jewell tells us pag. 324. that the Popish Bishops in hallowing the Priests Vestments pray that he wearing this holy vesture may deserve to be shielded and defended from all assaults of the wicked spirit Now in this sense the Conformists and Non-conformists might justly say that this apparel hath been abused to foul and filthy purposes for the Priests would get a considerable summe of money of such as they had deluded with these opinions for a Fryers Cowle to be buryed in as that which would keep them out of Purgatory well therefore might the Bishop say in their behalf that they would not gladly shew themselves like unto them in the wearing of that apparel But why they would not wear such and such garments which they did not condemn as sinful why not a Gown or a Cassock made after the fashion of a Minister in the Church of Rome when indifferent in it self Why they cared not for her Majesties commands and their Metroplitans decrees in this case I suppose the Bishop meaneth they are of age let them answer for themselves he had nothing it should seem to speak in their defence of this practice Sect. 22. By all which I humbly conceive that it may appear that it is not the wearing of a Gown or Surplice or Cassock whereby a person of one calling is distinguisht from another and also for the use for which Aaron Exod 28.40 and his Sons wore Cassocks or Coats and Girdles viz. for comeliness and for beauty though they should be made after the same fashion that the garments of Popish Priests were if they be grave sober
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
for the very thing for which you plead the changing of further reformation thereof which occasioned this Reply of Jewell which cleerly evidenceth that he did so much approve of the present frame of the Liturgy that he said by Gods mercy it should not be changed no more And therefore I pray remember your promise yield and subscribe to the book of common prayer according as the Act requireth Sect. 28. And that this may be done with an unfeigned assent and consent I doe beseech you all who are zealous haters of Popery seâ—iously to weigh what is the judgement of the most judicious Jesuited Papists of this our present Liturgy as I find it published long since by their great champion Harding saith he that which ought to be written upon the heart of every true Protestant Every good man and zealous keeper of the Catholick Faith will never allow the Service devised in King Eâ—wards time now restored again not so much for the Tongue that it is in as for the order it self and disposition of it wanting some things necessary and having some other things repugnant to the Faith and the custome of the Carholick Church Reply of Jewell to Harding pag. 162. Let me intreat all Non-conformists especially to ponder upon this passage The Liturgy and Service of the Church of England to which we are to conform though some account it Popish Idolatrous and at the best too like the Mass book in the order and disposiâ—ion of it which is the great exception of the wisest Non-conformists at this day yet this Harding with the Separatists against whom Mr. Ball hath written agree together in calling it a Devised Service an Humane Invention Now consider what is predicated of this subject that the good men and zealous keepers of the Catholick Faith viz. the hottest rankest and most violent Papists they will never allow of this devised Service I think very good news Sect. 29. But to proceed to the reason that he giveth for this not so much for the tongue in which it is being now English whereas the Service of the Romish Church is Latin to this day which some make to be the onely difference between the Mass-book and the English Liturgy grounded upon a politick Proclamation in King Edwards time to quiet an Insurrection about it But saith Harding for the order it self and the disposition of it that which is a great exception of the Non-conformists why they cannot allow it is given as the reason why the good and zelous Catholicks cannot allow it also But how doth it appear further that the good Catholicks cannot nay he saith will not allow it because that it lacketh some things necessary as prayers to Saints to Angels to Images and for the dead to bring them out of Purgatory a thing very necessary to make the Popes Pot boyle together with many of those Bables Trifles and Follies which Bishop Jewell reckons up in his Sermon at S. Mary's quoted by Plus ultra to another purpose But to make our English Liturgy completely different from the Romish Mass-book he saith that it hath many things in it repugnant to the Faith and customes of the Catholick Church For these reasons the zealous Catholicks will never allow of our book of common prayer and therefore for these reasons the Book of Common prayer devised as they say in King Edwards time restored in Queen Elizabeths time confirmed since by King James King Charls the First and the Second should be worthy of a better acceptation then yet it hath received from those that declare themselves to be the most zealous professors of the true Reformed Protestant Religion Sect. 30. And thus now having proved it to be very lawfull to declare conformity to the Book of Common prayer having by the help of an old Non-conformist uncloathed it of that Idolatrous dress in which it hath been presented to the World by the Author of the Temperate Discourse and Plus ultra who having thereby but new-vamâ—t the arguments of the old Brownists and brought them forth as new lights to mislead weak people I shall through the help of the said Mr. John Ball give you but one general answer to what the said Author of the Discourse of Liturgies and others are very copious in cha ging the Common prayer with many particular defects and errors and so conclude Which answer you shall find part 2. pag. 22. Your long Catalogue of corruptions to be found in our Liturgy is to small purpose unlesse you could prove so e of them to be sundamental heretical and really Idolatrous Suppose saith he pag. 30. the seventy errors which you reckon up were all true and justly taken against the Book and as many more to them might be named yet the quotation that he giveth out of Usher de Success Eccles Chapter 1. answers all That the main truths which concern the very life and soul of Religion be few and the failings which may stand with the substance of Religion many Sect. 31. To conclude therefore with this Memorandum to the Authors of Plus ultra who upon the Authority that I have brought in King Edwards time from the Reverend Martin Bucer in Q. Elizabeths time from the Reverend Bishop Jewell that they are under an obligation to yield to subscribe and turn conformists even all the Zuinglian-Gospellers as he calleth them pag. 13. And that it will be expected they should shew themselves to be as good as their words I shall be a further help unto them in endeavouring to remove what may be an impediment to the subscribing of the 39. Articles of Religion with what followeth in the Act for Uniformity pag. 83. hoping in the following Chapter to make it appear that the particular ceremonies and rites of the Church by Law enjoyned together with the Books of Ordination c. which are part of the 39. Articles may lawfully be subscribed and conformed to CHAP. X. That to subscribe to the 39. Articles of Religion and to declare an unfeigned assent and consent c. is not contrary to any command of Christ but lawful and warrantable notwithstanding all the objections made of old by Mr. Josias Nicholls against subscription which are in this Chapter laid down and modestly removed Section I. THat we may be the more clearly informed and more fully resolved in this case the matter of this question being the subject matter of that obedience which the Act for the Vniformity of publick prayers c. doth require That we may the better judge of the iniquity or equity of what is required I humbly conceive it would be worth our time to make a particular inspection into this Act concerning what is enacted about these things aforesaid To which end I shall offer these three particulars to your consideration First what is required Secondly of whom it is required Thirdly after what manner the things required are to be done Sect. 2. First that which is required is a Subscription or Declaration of an
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
the statute 13. in that behalf provided namely to those Articles which concern the confession of the true Faith and the Doctrine of the Sacraments as that statute expresly commandeth and limitteth Now finding in examining those books contained as he saith pag. 20. in those two Articles they could not subscribe to which are the book of common prayer and of ordaining Bishops Priests and Deacons and many things doubtfull in our consciences we dare not subscribe c. The reason given by him in general is this If we subscribe we break the Canon of holy Scripture I will therefore shew some two or three instances whereby it shall appear that if we had subscribed we had done contrary to this holy Canon of Gods written Word Sect. 18. The instances that he giveth are these following briefly First we should subscribe that it is not contrary to the Word of God to read in the Church under the name of holy Scriptures namely such Books as are not holy Scripture as namely the Apocrypha c. Secondly it is objected against subscription to these Books That it is ascribed to the Imposition of hands at the Confirmation of children and Matrimony to be Signs and Seals of the Covenant which is proper to the Sacraments and that no man can make any Sign of such a Mystical and Sacramental nature to signifie Gods good will unless he have Authority from God We therefore conclude that if we should subscribe we should allow that which is contrary to Gods Word The third instance is this pag. 27. That in the book of Orders there is an Office of Ministry called the Deacon whose description is not to be found in Gods Book namely consisting in helping the Priest c. Seeing that this kind of Ministry hath no resemblance with the Office of the Deacon Acts 6. or 1 Tim. 3. That he should preach and baptize and not be of the Order of Priest-hood as they call it We therefore think that in subscribing hereunto we should offend the holy canon of scripture and allow that which is contrary to the same by our subscription pag. 28. Sect. 19. These are the three great instances or objections against a universal subscription to all the Articles and the main grounds of that Non-conformity then Because I suppose that had there been any more ponderous they would have been produced then though as he saith There were many other doubts which some of us Ministers of Kent delivered to the Reverend Archbishop of Canterbury pag. 28. Now laying aside all humane considerations of the piety and integrity of the persons that then could not subscribe without sin let us seriously weigh these arguments by Scripture and reason that so we may see what there is of truth in them and come to make a right judgement in this case whether these things excepted against are so momentous as they are made Sect. 20. I shall therefore begin with the first argument against an universal subscription In so doing we should subscribe that it is not contrary to the Word of God to read in the Church under the name of holy Scripture such books as are not holy Scripture viz. out of the Apocripha I must confess here was some appearance in those dayes of so doing by the misunderstanding the sense of the Rubrick next after the order for the reading of the Psalms Because of these words the order how the rest of the holy Scripture besides the Psalter is appointed to be read some Chapters by the same Rubrick being appointed to be read out of the Apocripha from thence I conceive is gathered the objection as aforesaid Sect. 21. But who ever shall seriously consider of it will find it to be weak and groundlesse there being scarce any point in difference between us and the Papists so strongly followed as this about Apocripha which by the Church of England is denied to be Canonical Scripture and therefore it cannot be imagined they should appoint it to be read as any part or portion of Gods blessed book This is contrary to the 6. Article to be the rule of Faith Now this must be clearly proved otherwise the objection against subscription signifieth nothing For the reading onely of the Apocripha or any part thereof that is not sinful being no where forbidden nay being read in the publick congregation sometimes for matter of instruction the Authors thereof being accounted wise and holy men in their generations is warrantable and that by the practice of the Primitive Churches for I find quoted by Bishop Jewell that long before Popery these Books of Apocripha were read in the publick Congregations Cyprian in Expositione Symboli saith he Alii libri sunt qui non sunt Canonici St. Hierom in Praefat. Salomoni saith the like sed Ecclesiasti appellantur c. hujus Ordinis est Libellus Tobiae Judith Machabaeorum And these were called Ecclesiasti because that they were allowed to be read in Churches Sect. 22. So that it appeareth the very Books that Mr. Nicholls excepteth against as Tobit and Judith amongst the rest these were allowed to be read in Churches so many hundred years since and it is observable the distinction that Father there maketh would help us out of this very scruple These portions of the Apocripha appointed to be read they are Ecclesiastical but not Canonical Books and therefore as we may lawfully in the publick Congregations read the writings of any wise and good men so may we any portion of the Apocripha especially considering I finde them not enjoyned to be read but upon one Lords day but at such times when very few come to hear them and also to do is no where forbidden in the sacred Scripture And therefore to subscribe that they may be lawfully read and ro promise to read the same is not contrary t Gods Word Sect. 23. I come now to the next place to consider the second great Instance why no universal subscription to all he 39. Articles because that in this book it is ascribed to Imposition of hands at the confirmation of children and Matrimony to be signs and seals of the covenant which is proper to the Sacraments c. pag. 26. Concerning which should there not be a very great mistake it would doubtless be contrary to the Word of God yea to the Doctrine of the Church of England who strongly affirm against the seven Popish Sacraments that Christ hath instituted but two viz. Baptism and the Lords Supper That therefore this mistake may appear I desire the proofs of this Instance may be well weighed pag. 25. Plea In the Rubrick before confirmation it is affirmed That confirmation is administred to them that be baptised that by Imposition of hands and prayer they may receive strength and defence against all temptations to sin Secondly in the latter prayer of consecration it is said That after the example of the holy Apostles they lay their hands upon them to certifie them by this
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
shall onely remember you of a very great remark Josh 22.9 The Children of Reuben Gad and the half tribe of Manasses they build an Altar by Jordan even a great Altar to see to ver 2. this the rest of the tribes of Israel took for a rebellion against God and like to be a very great provocation ver 16 17 18 19. beseeching them whatsoever they did not to rebell against God or them in building an Altar besides Gods Altar Thus to do I say the rest of the Tribes did account to be a great sin this was to set up Posts by Gods posts c. Now observe though what was done here was done without any particular command from God nay was seemingly contrary to it for to build an Altar besides Gods Altar yet if you consult the story you will find that though they do not deny what their brethren apprehended about this significant sign yet they did justifie their erecting or instituting it for a token or a witness to future generations that they were Members of the true Church that they had a part in the Lord ver 27. it was upon a religious account they did this and yet it was no Altar for burnt offerings or sacrifices this they did utterly disclaim ver 29. Sect. 10. I wish from my heart this Instance might be well considered of and what was the effect of it in those dayes For though before the children of Reuben had declared their true grounds and reasons why they did set up this said token sign or witness the rest of the Tribes were resolved to imbrue their hands in their brethrens blond even for building this Altar ver 12. it had very near occasioned a civil War but when they had understood their reason for so doing and perceived they were not guilty of Idolatry which they feared ver 16 17. they were content with what the childen of Reuben spake ver 30. Sect. 11. They might as we do now in cases of this nature have charg'd them with superstition saying Where is your warrant out of the Word for what you have done you have set up posts by Gods posts is this according to the pattern in the Mount this is contrary to the precept you have so lately received Deut. 12.32 you have made an addition to Gods Word have you not the seals of the covenant Circumcision and the Passeover to remember you and your children that you have a part in the Lord and are his people but must you go and make a significant ceremony of your own invention nay which is worse take Gods own Institution his holy Altar and design it for another purpose then he intended it This and much more might they have said had they been of the temper and tenents that many good people are of in our dayes But Phineas said ver 31. This day we perceive that the Lord is among us because that you have not done this trespass against the Lord. Behold here they clear them from sin that they had transgressed no commandement of God Nay this holy man doth ingeniously confess that had the children of Israel proceeded to have made war with their brethren upon the apprehension they had of Rebellion and Idolatry c. that they had offended God and had fallen into his hand who is a consuming fire But saith he now you have delivered the children of Israel out of the hand of the Lord. And the people of Israel when they were informed by Phineas and the Princes of these things they were also of so yielding a temper that the Text saith that the report that Phineas made had these two excellent effects ver 33. They were very well pleased with what the Reubenites had done and they blessed God who had kept them from committing of murther upon a mis-apprehension that their brethren had committed Idolatry Sect. 12. I have been the larger in glossing or paraphrasing upon this practice and all the material passages thereof Being perswaded that if God would but give to his people that are most zealous against Idolatry and superstition to be of the mind the children of Israel were of then that they would without passion and prejudice hear the defence those make for themselves in commanding or doing things about Religion and the modes of Worship and Discipline which may seem to others to be Idolatrous as the Altar at first did to the Israelites and but charitably believe what the Church of England declares in their Apology chap. 17. division 1. and also in their preface to the Common prayer concerning ceremonies in general and of the Cross in particular in her Canons it would hugely conduce to heal us by extinguishing our great heats and animosities and by delivering us from scrupleing our selves and censuring others about the same That so after all our unbrotherly and unchristian differences and discords about the modes onely of Worship as Mr. Baxter saith we may now serve the Lord with one shoulder and with one mind and mouth glorifie God Sect. 13. In particular did the most unsatisfied but believe what hath been written in the defence of the sign of the Cross in Baptism by the Canons of the Church or what I now write of it that they do not by appointing or conforming to it set up an Altar by Gods Altar or adde a Sacrament to a Sacrament thereby It is but Ed as the Reubenites called their significant sign it is but a witness or a token as the Church teacheth that persons baptised may not be ashamed of Christ a duty as I said before of high concern They do not place any worship or holiness in this sign as the Papists do but that it may appear that they are not guilty of novelty they do retain the signe of the cross amongst them as being of great antiquity in the primitive Church and used as a means to mind the Christian Converts then from Paganism that they should not be ashamed to confess Christ nor yet of his cross which was foolishness to the Gentiles as the Apostle speaketh Sect. 14. But now finding that Mr. Baxter in his Five Disp after he hath granted that it is in the power of men to determine of such modes and circumstances as are necessary to the performance of that Worship which God hath instituted in his Word and therefore lawful governours may in such cases bind us by their commands pag 400. Sect. 5. And thereby I suppose impose them Giving for instance that it is left to human determination concerning time and the Utensils about Gods Worship pag. 401. whether we shall preach in a Pulpit and what shall be its shape where we shall read whether we shall baptize in a Font or Bason and of what materials whether of Stone or Pewter whether we shall receive the Lords Supper at a Table or in our Seats whether it shall stand in the East or West end of the Temple or the middle whether it shall have rayles or no rayles c. pag.
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
solemnizing of Matrimony lyeth in the Promise the Ring amongst other uses is to be a token for to remember the promise that was then made Sect. 21. Now that the sign of the Cross after Baptism is appointed for the same use and is no Sacramentum in Sacramento as I have I hope fully proved before appeareth best by the Church who declare it not onely in her Preface before the ceremomies but also in several Canons of the Church to which I refer you If after all this it may be objected that though this sign of the Cross have onely this signal professing signification and so was lawful in the primitive times when the Church lived amongst Jews and Gentiles but now the reason for the continuance of the same holdethout we live not now amongst Pagans Heathens and Jews as they did Sect. 22. I answer It is true but do not many Infidels and enemies to the cross of Christ live amongst us I name them not such as do still look upon our blessed Jesus as an Impostor the Gospel as a fable and Christs crucifixion as a just demerit for his seduction of the people And therefore judge I pray you whether there be not the same if not better reason for the continuance in the Christian Church of this Ceremony of the sign of the Cross at the celebration of Baptism which ordinance of Baptism is to us as circumcision was to the Jews Whether all be true in every circumstance concerning the sig of the Cross that appeared in Constantines time with this Motto In hoc vinces By this thou shalt overcome I determine not Sect. 23. But considering this sign of it as used in the Reformed Church of England who can tell but that by an universal conformity to the use of it throughout His Majesty's dominions we may In hoc vincere by this very significant sign overcome them into Christs fold It is not irrational to think but that the Jews observing how much we all from highest to lowest glory in the representation of that opprobrious instrument of death which their Forefathers used viz. The cross so as that even at our Baptism when we are listed among the number of Christs souldiers we are by that sign and token to remember that we be never ashamed to own Christ before the Jews as well as the Gentiles Did I say they But understand it aright it might be a great means to make them ashamed of their obstinacy in which they continue to this day they being a people led so much by signes and ceremonies for although if I mistake not the manner how the Jewes shall be converted is obscurely laid down in the holy Scripture yet if there be any truth in the opinion of the learned Mead about it who from 1 Tim. 1.16 maketh the mystery of St. Pauls conversion to be a Type of the calling of the Jews shewing that as Paul was converted by an extraordinary meanes so pag. 27. The Jewes not to be converted to Christ by such means as were the rest of the Nations by the Ministry of Preachers sent unto them but by the Revelation of Christ Jesus in his glory from heaven whose coming then shall be as a Lightning out of the East shining into the West and the sign of the Son of Man shall appear in the clouds of heaven Mat. 23.39 and 24. ver 27 30. Sect. 24. I say if there be any truth in this conjecture who can tell but this simple conjecture also referring to what is said before may not be a Prodrome in this Kingdome where it is supposed so many Jewes are and prepare for it But whether this be true or no yet it is much to be feared that the divisions which are amongst Christians about the modes of Worship is a great hinderance to their conversion And therefore we should lay it to heart and as much as in us lieth to follow the things that make for peace Rom. 14. Sect. 25. Hoping therefore that what I have written in the sincerity and uprightness of my heart may be useful to this end and purpose and helpful also to take away those scruples and doubts hindering an universal subscription to the 39. Articles of Religion the Book of common prayer and all the rites and ceremonies whose sinfulness as is supposed lieth in their Sacramentality by Mr. Nicholls the Author of the Discourse of Liturgies and others CHAP. XII The general arguments against Subscription to the Book of making Bishops Priests and Deacons because the Deacon we are to approve his description is not to be found in the Book of God answered The weaknesse of which argument is evidenced from the example of Christ and his Apostles also the great evil of urging this argument at large that nothing is warrantable but what is expresly commanded Section 1. I Shall proceed to the consideration of the third great instance presented by Mr. Nicholls in the behalf of the Non-conformists of his time why they could not subscribe because that in the Book of Orders there is an Office of Ministry called the Deacon whose description is not be found in Gods book pag. 27. and that he may Preach and Baptize and not be of the Order of Priesthood as they call it We therefore think that in subscribing hereunto we should offend the holy Canon of Scripture and allow that which is contrary to the same Book by our subscription Now for the removing of this scruple which remaineth in the minds of many I fear at this day and that very much encreased since his time I shall make bold to weigh this general argument here brought against subscription viz. That the Deacon whom we are to allow of according to the Book of Orders his description is not to be found in the Book of God Therefore to subscribe is a sin Sect. 2. Now though it be a truth in general yet no general truth That to do or to allow of that which hath no description or prescription in the Word of God that is without a command from God is a sin Which is as you may observe Mr. Nicholls argument against Deacons Yet this truth taken without the distinction of Mr. Ball before quoted of matters substantial and circumstantiall not onely of Worship but of our humane converse nay in the very Function of the Ministry as you shall find from Mr. John Ball when I come to speak of the Deacon in particular is not to be approved of the argument drawn from it being of dangerous consequence Sect. 3. Now observing this argument generally propounded that I do not find this or that particular command by God in his Word was a principal pillar of Non-conformity in Bishop Hoopers time and in Mr. Nicholls time and probably began the troubles at Frankfort is also the Anabaptists great argument against baptizing Infants and the originals of the Quakers sad delusion that would therefore wear no lace or hatbands c. because not commanded in the Word and is
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
of two hundred and fourteen Bishops declaring that the power of Ordination is in the hands of Presbyters as well as Bishops Sect. 4. Now who these Bishops were and of how long continuance in the Church that were thus to ordain by the counsel of Carthage I find laid downe by the said Ministers in a quotation of Hieron ad Euagrium pag. 31. and also by Mr. Baxter in Five Dispist pag. 216. which place he saith Bishop Usher told him he alleadged to King Charles at the Isle of Wight to this end when he was asked by him for an instance of Presbyters ordaining Quod autem postea unus electus est qui caeteris praeponeretur in schismatis remedium factum est ne unusquisque ad se trahens Christi Ecclesiam rumperet Nam Alexandriae à Marco Evangelistae usque ad Hieraclem Dionysium Episcopos Presbyteri semper unum ex se Electum In excelsiori gradu collocatum Episcopum nominabant quomodo si excercitus imperatorum facit aut Diaconi elegant de se quem industriam noverint Archidiacon vocant Presbysers then made the first Bishop at Alexandria They elected them as an Army doth a General but a further act is required from others for his Confirmations in that place Now the general scope being to prove the original of Bishops from the Apostles times as appeares by the conclusion of it in Five Disput. 218. omnes Apostolorum successores sunt Sect. 5. From this quotation I shall raise these Observations very much conducing to the Confirmation of what I have taken in hand First that from the Apostles as a remedy against schism by the Election of Presbyters one was elected from amongst themselves Secondly that after his Election thus made by the Presbyters the parity that was before between them then was taken away he being placed in gradu excelsiori and by them called a Bishop was as much above them as was a Generall chosen by his Army and the Lord Mayor of Lond. though chosen by the Livery of the city Thirdly that the first Bishop thus chosen in Alexandria Five Dispâ—t pag. 218. was S. Mark even in the Apostles time for Mark was martyr'd six years before Peter and Paul as the Ecclesiastical stories do record Fourthly this first Bishop and his Successors continued in this gradu excelsiori and were not Moderators for a time over the rest of the Presbyters but as they were in Saint Marks time by the Electors named Bishops so they continued and were fixed in that Office as appeareth by the said quotation which giveth the same Title to Hieraclas and Dyonisius as they did at first to Saint Mark which Dyonisius I find was the thirteenth Bishop of Alexandria after him and that you may the better perceive how long in the Church of Alexandria it was from Saint Mark to Dyonisius I shall give but a little touch by two of Saint Marks Successors The first after him was Anianus made in the eighth year of Nero's Reign and he continued two and twenty yeares before that Abilius succeeded him Abilius governed the Church in that gradu excelsiori before spoken of thirteen years and dying Cordo succeeded him These three succeeded one another S. John yet living neither had Alexandria any more then two Bishops in 25. years after the death of St. Mark Most confirmed 5 Disput. p. 218. Euseb lib. 2. cap. 24. Idem lib. 3. cap. 13. Idem lib. 3. cap. 21. Sect. 6. Now that the Bishop thus chosen to a higher degree in the Apostles time and the Presbyters did ordain altogether neither of them alone I find by a quotation in Five Disput. pag. 211. from Bishop Vsher saith he Of the many Elders who thus ruled the Church of Ephesus in common there was one President whom our Saviour in his Epistle to this Church in a particular manner styleth the Angel of the Church of Ephesus and Ignatius in another Epistle written about twelve years after to the same Church calleth a Bishop Between the Bishop and the Presbyters there what an harmonious consent there was in the ordering of the Church-government the same Ignatius doth fully declare c. But that the Bishop was the chief over the rest appeareth by the Title that was given him in Tertullians dayes in the same quotation to be Summus Sacerdos From which quotation I observe that in some of the Apostles dayes in the Church of Ephesus though some of the Presbyters were called Bishops in the exhortation that was given them by Saint Paul appointed as Bishop Usher noteth by the Church of England to be read at the Ordination of Priests c. pag. 211. That yet amongst those many Elders who were there called Overseers or Bishops and commanded to oversee and take heed to themselves and to the flock over whom the Holy Ghost had made them Overseers yet that there was one amongst the rest by our Saviour in his Epistle to that Church styled the Angel of the Church of Ephesus and it is observable what he speaketh to him alone by way of approbation Revel 2. I know thy works that thou canst not bear with them which are evil and hast examined them which say they are Apostles and are not and hast found them Lyers Sect. 7. So that it is evident that in those times there was a Superiour in the Ministry that did examine try and find lyers such as said they were Apostles which must needs be such as did take upon them the Ministry of the Word But yet notwithstanding according to the quotation if Bishop Usher in the Fourth Concil of Carthage agreeing with what is before quoted in the Ordination of Presbyters as the Bishop was to lay on his hands so also were the Presbyters then present It was to be therefore a joynt Act and not singly to be done by either in these pure and primitive times of the Church Sect. 8. Now to make a right judgement from this Discourse of the Ordination that hath been in use amongst us for these several late years past as to matter of fact I suppose it will easily be granted that contrary to what was propounded and pleaded for as a great and necessary part of Reformation that the Bishop should not Ordain alone but the Presbyters joyn with him The Ordination of Presbyters hath been without any such Bishop described by Hieron ad Euagrium that hath had either the Name of a Bishop or hath been exalted to a bigher degree then the rest of the Presbyters or hath continued in the exercise thereof as those Bishops did from Saint Marks time to Hieraclas and Dyonisius Sect. 9. I must professe for my part I have been at many Ordinations in the City but could never see any such Person hear of any such Name but both Name and thing have been wanting as described by St. Jerom. The Classes ordaining without any Bishop present alone by themselves and therefore the Ordination that hath been in this
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
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. 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