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
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
they have already deprived themselves of the opportunity of preaching the Word and the Congregations which they have dismissed from the hearing thereof on certain Week-day Lectures in this City Sect. 2. I shall by way of Introduction to what follows remember such Ministers of what I hope may give a check to this rashness and then propound something in general that may incline their hearts to keep this Law To which purpose I humbly desire them seriously to peruse and consider of the Reasons given by Mr. Baxter for obedience in lawful things Five Disput of Government and Worship pag. 483. and to stay such of you as are in such great haste to be gone out of the Lords vineyard be pleased to consider what you shall find proposed by the said reverend person proposit 1. We must obey both Magistrates and Pastours in all lawful things which belong to their Office 2. It belongs not to their Office to make God a new Worship but to command the mode and circumstances of Worship belongeth to their Office for guiding them therein God hath given them general rules 3. We must not take the lawful commands of our Governours to be unlawful 4. If we do through weakness or perverseness take lawful things to be unlawful that will not excuse us in our disobedience our errour is our sin and one sin will not excuse another Sect. 3. Concerning the lawfulness of the things appointed by this Act particularly I hope to make evident to such as will with patience read over this whole Treatise without prejudice In the mean time to reconcile the minds of men to this Act I shall prepare them by what followeth Disobedience you may observe from Mr. Baxter though but through weakness and a mistake is very dangerous Obedience also to the commands of our Superiours is exceeding pleasing to God I say in lawful things Behold to obey is better then sacrifice quoted by Mr. Baxter 1 Sam. 15.2 pag. 489. There being also naturally in our hearts a very great averseness to subjection there being as the reverend Calvin saith upon 1 Pet. 5.5 Nihil humano ingenio magis adversum quà m subjectio Calvin on 1 Pet. 5.5 verum enim illud olim dictum est Regis animum quemque intrase habere Nothing to which the wit of man is so adverse as to subjection so true is that which was said of old Every man hath within him the heart of a King Sect. 4. Observe I pray what he saith and it will give you the reason why men do so set their wits on work to dispute the commands of their Superiours why they do so strongly argue against the commanding of unnecessary and indifferent things in their judgment 5 Disput 471. and why they charge such commands as being the cause of all contentions and divisions I say we may well fear what Mr. Calvin saith to be the ground thereof because there is nothing to which the wit of man is so adverse as to subjection and because that which was said of old may too truly be affirmed in our dayes and will be while men are in this state of Imperfection that every man hath the heart of a King within him would be a Ruler over others but hardly brought to subjection himself Sect. 5. In order therefore to the healing this distemper I shall crave leave humbly to propose even to the consideration of all peaceable spirits and all that desire to be such this general Proposition That Obedience to this Act of Uniformity is the way to Unity Which if I can demonstrate as I hope through Christ I shall and prove by Scripture and Reason I am apt to believe it may very much conduce to reconcile the minds of many to this work which is of so great concernment at this time Sect. 6. To which purpose I shall also for the help of those who are in my own private capacity and station that they being informed in the nature of this Act may think well of it themselves and not think ill of those that do conform thereto I shall endeavour to explain what this Uniformity is that the Act requireth But before I begin considering that the reverend Mr. Baxter hath laid down this as his first Proposition before he giveth his reasons for obedience in lawful things viz. That we must obey all Magistrates and Pastors in all lawful things that belong to their Offices I shall lay down this proposition in the first place That it doth belong to the Office of the Magistrate and Church-governours to command about matters of Religion especially as to the modes and circumstances of Worship CHAP. III In which the Proposition is proved that it doth belong to the Magistrate and Church-governour to command and appoint in matters of Religion Section 1. THat I may proceed more distinctly I shall first prove the proposition in reference to Christian Kings who are the supreme secondly as to Church-governors and Pastors That it doth belong to the office of the King to command about matters of Religion I shall endeavour to prove first by the light of Nature secondly by the light of Scripture thirdly from Ecclesiastical History fourthly by the Laws of our Land under which we live Sect. 2. First by the Light of Nature this appeareth to be the Magistrates office to command in matters of Religion I shall give you but one or two Instances for the proof thereof first in Nebuchadnezzar making a Law against blaspheming the true God Dan. 3.5 secondly in Darius Dan. 6. who upon the sight of another miracle wrote to all People Nations and Languages saying I make a decree that in all the dominions of my Kingdom men tremble and fear before the God of Daniel To both which let me adde the example of the King of Nineveh who hearing and believing Jonahs message from God did proclaim a Fast and charged all to put on sack cloth c. Jonah 3. Sect. 3. If it be objected These were Heathen Princes They do the better service to prove my assertion that such had so much of those reliques and fragments of the Light of Nature to teach them that as they were in office they should restrain from Blasphemy and command the fear of God and humiliation before him Sect. 4. Secondly by the Light of Scripture that it belongeth to the Supreme Magistrate to command about matters of Religion all the Examples of Moses of Joshua of David of Solomon of Asa of Jehosaphat of Hezekiah of Josiah and of Nehemiah do prove the same And as the coming of Christ did not abolish Kingly Government but confirm it as we may observe both by his doctrine and practice so in no part of his Gospel or writings of the Apostles is the dealing about matters of Religion taken from the Magistrate but the right that Kings had in the Old Testament was rather corroborated by Christs doctrine The Magistrate therefore Rom. 13.4 is called Gods Minister or Deacon and
in matters of religious Worship it is bonum jucundum utile it is good it is pleasant it is profitable and that not onely as you have read it is pleasing and delightful to those that joyn in that Worship but as it is profitable also and so edifying Sect. 21. As the God of peace who hath promised to be with them that are like-minded Rom. 15.33 So the great Master of the Assemblies the Prince of peace hath not onely promised to be present where two or three are gathered together in his Name but also hath made a promise to their uniformity and agreement together in prayer Mat. 18. Where two shall agree together to aske any thing on earth it shall be granted them When they shall symphonise so the word is in the Original when they shall be harmonious and uniform in their supplications even to this agreement together is the promise made if I mistake not And I think St. Chrysostom is somewhat of my mind in Homil. 3. de incomprehensibilis Dei natura Thou dost not so soon obtain thy prayers when thou prayest alone unto the Lord as when thou prayest with thy brethren for there is somewhat the more of concord and consent c. Sect. 22. And in his 4. Homil. upon 2 Thes saith he Quod quis apud se precatus accipere non poterit hoc cum multitudine precatus accipiate quare etiam si non propria virtus tamen concordia multorum potest The thing that a man cannot obtain praying alone praying together with the multitude he may obtain why so though not for his own worthiness yet the concord unity and agreement prevaileth much And thus now having I hope made it evident That obedience to this Act of Uniformity is the way to Unity and that to have all one form in publick Worship though to some it may seem very unnecessary yet for those good ends and purposes aforesaid though in it self it be an indifferent thing neither forbidden or commanded by God yet obedience to it when commanded by our Superiours is very necessary as it delivers from dividing sins and tends to the honour of Religion I shall before I proceed further desire all humble and peaceable spirits to compare without prejudice this argument with my proofs thereof with an argument that I find in Five Disput chap. 6. pag. 433. CHAP. V. That indifferent things may lawfully be commanded and that to obey such commands is not onely lawful but profitable for the peace of the Church To refuse obedience to indifferent things as sinful is negative Superstition with several considerations about the regulating of our zeal about things indifferent in themselves Section 1. THough I do confess that there is much prudence and moderation to be used in every Government and what the Wiseman saith is applicable to all Governours Be not thou a Lion in thine own house and that Fathers are not to provoke their Children to wrath by unjust and unmeet precepts and by pursuing them with contumelious words c. and severe corrections beyond the merit of their crime Imperiousness in government doubtless is to be avoided Sect. 2. But yet should our superiours fail of their duty in this or any other kind we are not to fail in ours duty to our superiours being not an act of commutative but distributive justice The same Law-giver that forbids Fathers natural spiritual political not to provoke their children to wrath lest they be discouraged yet doth likewise command children whether natural spiritual or political to obey their Parents in all things Col. 3.20 in the Lord Ephes 6.1 And this with the consideration of what followeth that in every act of obedience to the lawful commands of our superiours there is a complication of many graces which grace our profession as humility self-denyal love to God care of the publick peace and of the preservation of unity and order in the place where God hath set us I say this consideration should keep us from disputing our Superiours commands from possessing either corrupt heads or hearts with any principle which may heighten that aversness which is in every mans heart naturally to subjection as Mr. Calvin saith Sect. 3. The argument therefore with the reason thereof I desire may be a little weighed in the balance of the Sanctuary as I find it in Five Disput. pag. 423. proposit 6. It is not lawful to make any thing the Subjects duty by a command that is meerly indifferent amecedently both in it self and as clothed with its accidents The reason is evident because that nothing but Good can be the object of the Governous desire and nothing but Good can be the just matter of his Law Sect. 4. Now taking into consideration good and indifferent in the sense there propounded I humbly conceive that the reason is not evident That therefore it is not lawful to make any thing the Subjects duty by a command that is meerly indifferent because that nothing but good may be the just matter of a Law and not that which is neither good or evil but indifferent For should this be true all Government would be dissolved the Magistrate then is to make no Law at all What would then become of us may easily be judged I offer therefore to consideration this distinction concerning Good and Indifferent the omitting whereof I suppose may occasion this great mistake A thing may be said to be good materially or mediately Sect. 5. Now an indifferent thing neither good or evil in its own nature may be mediately good may have in it bonitatem medii it may have bonum publicum the publick good for its end A command therefore of our Superiours by which a thing indifferent is made bonum necessarium a necessary good and bonum publicum for publick peace and unity it is no idle Law pag. 434. because it is not unprofitable It may therefore lawfully be commanded for the reason beforesaid Now that a publick agreement in the externals of Gods Worship is a publick good as the way to peace and good in the acception you take goodness commended by Gods Law which is the first rule of moral good pag. 435. that which this Law propoundeth being no more then what is our duty viz. That which the Apostle did so earnestly pray for and perswade to That With one mind and mouth men would glorifie God that they would be like-minded seek peace and follow after it Sect. 6. I humbly conceive that the Answers to all those Objections in Five Disput from pag. 435. to pag. 437. in my weak judgment are not strong enough to bottom that upon which is like to be made the great occasion of those sufferings which are expected to come upon many good and pious men by reason of this Act. For it will appear that most of the matters enjoyned by the Act except the Declaration about the Covenant are allowed by the Author of the Five Disputations as you will find hereafter
Sect. 7. I beseech you therefore for the Lords sake do not dispute your selves out of the Exercise of your Ministey do not bring your selves in trouble needlesly and thereby trouble the peace of the Church It is a very strange conclusion in my simple judgment That because there needeth no Law to make that which is neither commanded or fo bidden to be indifferent Five Disput. pag. 437. that therefore it is not lawful to make any thing the Subjects duty by a command that is meerly indifferent but that indifferent things must be left for us to use or not to use at cu own liberty Sect. 8. I beseech you all consider but what is said Five Disput. page 439. to this purpose If God have left us this liberty Men should not take that liberty from us without great cause and without some accidental good that is like to come by depriving us of that liberty and that good must be greater then the accidental evil To all which I do fully agree and offer to consideration whether what I have said all this time that the liberty that God hath left us in private whether we will use a form or no form in Prayer being taken away at sometimes onely in publick for I am of the mind of K. Charles the First of blessed Memory in his Meditation on the Ordinance against the Common prayer though I am for Common prayer before Preaching That yet there is use of a grave modest discreet and humble use of the Ministers gifts even in publick the better to fit and excite their own and the peoples affections I say whether this liberty is not taken away without great cause viz. for the Peace of the Church which was the cause why the liberty of eating Bloud c. was taken away from the Gentile Christians Acts 15. Sect. 9. And that the accidental good which is like to be by Uniformity is greater then the accidental evil which is the depriving us of our liberty so that as Mr. Calvin saith the Pastor in his Function may not lawfully depart from that Form and those Rites appointed which he had liberty to do before Will evidently appear not onely by what I have said of Obedience to the Act of Vniformity as the way to Unity but also by what you may find in the Five Disput. amongst those many reasons which are there given for Obedience in lawful things such as a Form of Prayer the significant gestures of standing at the profession of our Faith and the Surplice c. as you will find in the said Disputations if I have not forgot what I have there read are there granted to be lawful Sect. 10. If I mistake not amongst those reasons beginning at pag. 483. which are all very good ones and I desire may be laid to heart in this juncture of time I find pag. 487. reason 10. That by this disobedience in things lawful the Members of the Church will be involved in contentions and so engaged in bitter uncharitableness and censures and persecutions and reproaches one of another which scandalous courses will nourish Vice dishonour God rejoyce the Enemies grieve the Godly that are peaceable and judicious and wound the Consciences of the contenders We see the beginning of such fires are small but whether they will tend and what will be the end of them we see not Sect. 11. Now if the preventing of every one of these sinful evils be not a greater good then that accidental evil before spoken of That which I further offer I desire may be seriously laid to heart As there is nothing as Mr. Calvin saith to which the Wit of man is so averse as subjection so there is nothing to which humane nature is more subject then those sins before-named in Five Disput as Uncharitablenesse and Censoriousness about small matters we have found it so by woful experience both formerly and to this present day It is easie to observe how such as take their liberty as to matters of Conformity that do not wear the same Canonical habit as it is called that are no Common prayer men how are they esteemed by the generality of professors for such that see more into the evil of these things then other men And on the other side how are those which do conform such as are peaceable and judicious how are they condemned and censured by the same persons for Sursingle-men and superstitious temporizers Sect. 12. There being therefore such probable grounds of hope that by a generall obedience to the Act of Vniformity these evils may be remedied these sins suppressed which dishonour God grieve the judicious godly make the Papists to be confirmed in their ill opinion of us for our dissentions occasion others to fall off to them as we find it to be the case of Grotius mentioned Five Disput Upon all these considerations laid together I humbly conceive I have made it evident to all That obedience to the Act for Vniformity is the way to Unity Wherein I have also proved how great the mistake is in the Petition for Peace That the commanding of these unnecessary Impositions have been the cause of all the dissentions and divisions that have been from the beginning of the Reformation of Religion in King Edwards dayes Sect. 13. I shall speak a word or two in order to the inclining of such as are concerned to observe the Act of Vniformity by shewing the great mistake there is as I humbly conceive in what is urged by the Petitioners for peace pag. 15. who there say on the comrary That if these unnecessary Impositions were removed we should enjoy a blessed unity and peace For if the bare removal of these unnecessary Impositions would procure a blessed unity and peace Give me leave to desire you seriously to consider how cometh it about that in all this time of liberty from these Impositions we have been so wofully divided that were so unanimous before against the rites and ceremonies of the Church Sect. 14. Surely had I known so much before the beginning of those troubles as now I know that there was so great a difference and feud between the Non-conformists and the Separatists as now appeareth unto me by their Writings that I have seen between them in the Bishops dayes I should have foreseen by their principles which I gather most clearly in a book set forth by Mr. Simon Ash written by Mr. John Ball against John Can edit 1642. by which book it appeareth that the one sides principles did tend to Independency and the other to Presbytery I say I think verily I should have foreseen that when the Bishops were down great dissentions and divisions would arise amongst themselves Sect. 15. Mow that it did so fall out that they did fall out extremely when Episcopal Government was laid aside is so well known to all the Christian World that I need not fear I should be the first publisher thereof which animosities and divisions and oppositions of each
good but is a sin also most of these things having no warrant from Gods Word but are additions to the same forbidden Deut. 12.32 Sect. 25. We fear also to subscribe the 39. Articles as they refer to these Books aforesaid for the very same reason And we fear that we being ordained by Bishops we should receive an Ordination from the limbs of Antichrist and renounce the Ordination we receive from the Presbyter and therefore this alters the case very much The Apostle Peter that you quote if you read a little further saith notwichstanding all you have alledged that If we suffer for righteousness-sake blessed are we Now to suffer rather then sin is to suffer for righteousness-sake and this is our case Sect. 26. Now therefore that I may according to what I have already declared as my End in this my unusual undertaking be instrumental in this hour of temptation that is upon many pious and good men whose books I am not worthy to carry after them I shall proceed to the examining of these Objections which I suppose are the chief which may be made against obedience to the Act of Uniformity And because that I do believe by what I find granted by the Author of the Five Disput. that many who may be satisfied as to the Common prayer Re-ordination and Cereminies yet are much perplexed about what is required concerning the Covenant I shall begin with that in the first place and take into consideration what the Act requireth of all that are in Holy Orders School-masters and Tutors to declare CHAP. VI. That to declare against the binding power of the Covenant according to the Declaration appointed by the Act for Vniformity is lawful both by the Law of God and of the Land Wherein the judgment of reverend Mr. Perkins in six cases as to the not-binding power of an Oath is applyed to the case in hand Section 1. THe words of the Declaration as to the Solemne League and Covenant runne in these words I do declare That I hold that there lyeth no obligation upon me or on any other person from the Oath commonly called The Solemn League and Covenant to endeavour any change or alteration of Government either in Church or State and that the same was in it self an unlawful Oath and imposed upon the Subjects of this Realm against the known Laws and Liberties of this Kingdom That I may the more distinctly speak unto this great and weighty business and that the subject matter of this Declaration about the Covenant may be rightly understood and the doubts and scruples about the same may be the better resolved I shall consider of these particular parts which are included in this general Declaration First I do declare that I hold that there lyeth no obligation upon me or any other person from the Oath commonly called the Solemn League and Covenant Secondly what the Covenant bindeth not me or any other to do viz. To endeavour any alteration of Government either in Church or State Thirdly that the same is in it self an unlawful Oath Fourthly that it was imposed upon the Subjects of this Kingdom against the known Laws and Liberties of this Realm Sect. 2 But before I begin to speak of these things I hold my self under this obligation to declare That what my thoughts and apprehensions are upon this subject which I now impart have not been formed in me upon any account of carnal fear or interest by the late occurrents of these times but some years before when it was very much beyond my thoughts that ever either I or any other should have been by the Authority of the King and both Houses be called to a Declaration of this nature And I hope that I may appeal to the searcher of all hearts that if I can but be convinced by such clear and evident demonstrations as I hope to offer to the contrary I shall bewayle my error and retract the same and repent of it as being guilty of a great sin for I am very sensible of what my blessed master hath taught me in his holy Word that he that breaketh the least of his Commandments and teacheth men so to do shall be called the least in the Kingdom of Heaven Sect. 3 Hoping therefore that God hath heard my prayer and will deliver me from falling into this evil and that I may by this following Discourse convert some from the error of his way and so hide a multitude of sins in the integrity and sincerity of my heart I shall proceed as followeth In the first place therefore I shall begin with what I propounded in the second as being the most principal viz. What every person by the said Act is to declare that he holdeth no obligation to lye upon him or any other person from the Oath commonly called The Solemn League and Covenant viz. To endeavour any change or alteration of Government either in Church or State So that the matter of the scruple lieth but in a close compass and a very little room Sect. 4. Whether or no any person whatsoever who hath no lawful Authority from Gods Law or the Lands to change or alter the Government of Church or State or to impose an Oath upon any others so to do be bound by this Solemn League or Covenant they have taken to endeavour any change or alteration in the same Observe here by the way that whatever we are obliged to by the Law of God and of the Land our Baptismal Vow and Covenant the Oath of Allegeance and Supremacy we are not called upon to renounce as is expressed in this Declaration But that it bindeth not the Subjects of this Realm on whom it was imposed against the known Laws of the Land to endeavour that for which if I mistake not the Earl of Straffard and Archbishop of Canterbury were charged with High Treason for This was the first Article of the Charge against the Earl of Strafford and Mr. Pim in his speech in following the Charge hath these expressions towards the later end saith he The 10. consideration in this That as it is a crime odious in the nature of it viz. to endeavour the alteration of the Government of the State so it is odious in the judgment and estimation of the Law to alter the settled frame and constitution of the Government is Treason in any State Sect. 5. So then by this argument of Mr. Pim to swear to do that which is a crime odious in it self and in the estimation of the Law Treason viz. to endeavour to alter the setled Frame and Constitution of Government must needs be an unlawful Oath and therefore bindeth not any that have taken it This being the judgment of the Assembly of Divines and all others that an unlawful Oath bindeth not But it may be objected that though it be true for any particular person to alter the Fundamental Government of the Land in Church or State be unlawful But to be engaged to endeavour this in
the sin to be the greater Sect. 20. And therefore I am very much mistaken if I or any other may not without sin declare what the Act for Uniformity requireth That I hold there lyeth no obligation upon me or any other from the highest to the lowest as having no lawful power to endeavour to alter the Government either of Church or State As to the obligation that lyeth on us by the covenant to alter the government of the State I do not remember that there is any clause therein that giveth any ground for such thoughts and therefore I shall pass that over But for the further evidencing of the lawfulness of declaring the non-obliging power of the covenant according to the Act Sect. 21. I shall humbly offer further the judgment of the reverend Mr. Perkins who in his cases of conscience and other where doth resolve this doubt concerning the obliging power of an Oath both when it bindeth and when it bindeth not pag. 107. When an Oath bindeth not he resolveth in six cases Some of them I shall produce desiring that we may faithfully without prejudice apply to our case in hand Sect. 22. First an Oath bindeth not when it is against the Word of God and hath a tendency to sin I desire it may be considered whether this Oath in question being imposed by part of the two Houses be not as contrary to the Word as the Law of the Land and being an Vsurpation of the supreme Magistrates office as to publick Reformation hath not a tendency to sin whether it hath not a tendency to Injustice taking away without Law the liberties of such as are confirm'd so often by Magna charta whether also it doth not tend to the strengthning us in our disobedience as to the commands of our Superiours about Church-government and to the maintenance of the sin of discord and division about matters of this nature I am apt to think that when an Oath pleaded for produceth these effects it bindeth not for an Oath as Mr. Perkins saith is not to be a bond of iniquity Sect. 23 Secondly Mr. Perkins saith an Oath bindeth not when it is made against the wholsome Laws of the common-wealth because as he saith every soul is to be subject to the higher powers Rom. 13. Now whether to swear to change the Government either in Church or State be not against the wholsome Laws of the common-wealth I have shewed at large by the statute of the 25. of Edward 1. The great charter is declared to be the common Law of the Land and this as I have said secureth the liberties of the Church And if the Text that Mr. Perkins quoteth Rom. 13. Let every soul be subject to the higher powers doth not condemn the practice of all inferiours that shall impose a new Oath without a new Law especially to alter the old and ancient Government of Church and State I am much mistaken and desire to be better inform'd Sect. 24. Thirdly he saith further if the Oath be made by those who are under the Tuition of their superiours and have no power to bind themselves then the Oath bindeth not Now that the two Houses are under the Tuition of their superiour the King is very evident 1 Eliz. in Cawdryes case part 5. fol. 5. Every Member of the House of Commons and of the Lords too if I mistake not at every Parliament take their corporal Oaths that the King is the supreme and onely governor in all cases and over all persons and the said Statute of Eliz. is but declarative of the ancient Laws And in the first of Edward 6. all Authority and Jurisdiction Spiritual and Temporal is derived from the King therefore all his subjects are under his Tuition and Jurisdiction Sect. 25. I desire this may be a little thought on for if the Imposers of the Covenant be as our Law teacheth and as their Oaths declare under the Kings Jurisdiction and so have no power by Law to bind themselves by an Oath without a new Law and this Law cannot be made without the Kings consent as Mr. Prin doth acknowledge in his soveraign power of Parliaments pag. 46 47. That the Kings assent is necessary to make Laws and ratifie the King being the Head of the Kingdom and of the Parliament And this Solemn League and Covenant being never enjoyned by any such Law but by such who had no power to bind themselves I humbly conceive that we may safely without sin declare that it bindeth not me or any other for that which inse in it self hath no binding power bindeth not any person whatsoever Sect. 26. Especially considering what Mr. Perkins saith surther That an Oath bindeth not page 527. of Conscience when persons are not Sui Juris but are under the power of another proving it out of Number 30.3 If a Woman vow unto the Lord and bind her self by a bond being in her Fathers house c. verse 5. If her Father disalloweth her the same day that he heareth all her vows and bonds they shall be of no value and the Lord will forgive her The case is also the same when a Wife voneth ver 7 9. Now I humbly conceive this was the case as to the Covenant when it was Imposed by part of the two Houses the Father of our Country so far disallowed the same that in the day that he heard thereof he Issued out his Proclamation against it from Oxford and in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after his discourse upon the Covenant in which are so many passages which laid together must needs conclude that he in no wise consented to it Sect. 27. That you may observe the deep sense that he had of his subjects sinning against God by taking it after that he had I say given his Judgment in the general of it that he reckoned it to be the pawning of his peoples souls to his subjects of Scotland he doth conclude with this prayer for us To thee O Lord do I address my prayer beseeching thee to pardon the rashness of my subjects swearing and to quicken their sense and observation of those Just Moral and Indispensable bonds which thy word and the Law of the Kingdom hath laid upon their consciences c. make them at length to consider that nothing violent and injurious can be religious Sect. 28. There is a fifth case pag. 525. and that is this an Oath bindeth not if it be made of a thing that is out of our power As if a man swear to his friend to give him another mans goods this I conceive may be applyed to the case in hand to alter the Government of Church or State is not in our power neither by the Law of God or the Land we cannot do it without very great injury to others as you have learn'd and therefore to endeavour after it is a sin Sect. 29. And sixthly saith he If at first it were lawful and after by some means becometh either impossible or
unlawful for when it becometh impossible then we must safely think that God from Heaven freeth a man from his Oath which I think also is considerable in this case And saith he when it doth begin to be unlawful then it ceaseth to bind because the binding virtue is onely from the Word of God which bindeth not to any thing forbidden in the holy Scripture or that is unlawful either from the Word of God or the Law of the Land I beseech you consider that if when an Oath whose institution by God is to be the end of all strife shall have a natural tendency to the maintaining of strife division and contention to be the occasion of wars and commotions in the Land of our Nativity to administer matter and occasion of jealousie in our Superiours that while we judge our selves bound in conscience by an Oath that we have taken to endeavour to alter and change the Government whether he will or no there can be no safety Sect. 30. Consider I pray whether in this case an Oath which we have apprended lawful at one time may not now begin to grow unlawful because that the word doth forbid resistance of the powers that are over us and doth require obedience of us for conscience sake the contrary whereunto we do exert in our endeavours to change the Government though we should never be able to effect the same Sect. 31. And therefore upon all these considerations which I now offer to all peaceable spirits to you especially which should be the Embassadours of Peace and should with John the Baptist be Instrument by your Ministry to turn the hearts of children towards their Parents Let what I have offered as the judgment of that Orthodox and Reverend Mr. Perkins who being dead and so above all interest yet speaketh that as to the not binding power of an Oath which I hope may prevail with you to declare That you hold that there lyeth no obligation upon you or any other person from the Oath commonly called the Solemn League and Covenant to endeavour any change or alteration of the Government of Church or State especially considering that if I be not in a very great errour I have made it appear by the Law of God and of the Land that it is an unlawful oath and that it was imposed upon the Subjects of this Realm against the known Laws and Liberties of the Kingdom Both which are to be declared also and doubtlesse may very well be without sin Sect. 32. There is also another thing particularly to be declared against required by the said Act which I do hold needful to speak a word unto though I hope but very little if not at all scrupled by Presbyterian Ministers or People and that is to declare That it is not lawful upon any pretence whatsoever to take up Arms against the King and that I do abhor that trayterous Position of taking Arms by his Authority against his Person or against those that are commissionated by him But of this in the next Chapter briefly 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 Section 1. THat this Declaration may be chearfully made by all His Majesties subjects and especially the most zealous haters of Rome and Popery and also may be lawfully made without sin one would think there were no need to speak a word in that behalf But considering how much the Reformed Protestant Religion hath been dishonoured how much the. * Bilson the differences between Christian Subjection and Unchristian Rebellion Edit 1536. lib. 3. pag. 92. Jesuites Doctrine of the lawfulness of the Subjects taking up arms against their Prince hath of late years been too much justified I shall write a little more then I intended referring the Reader to more of this subject in Bilsons Answer to this Jesuitical doctrine Bilsons subjection lib. 3. pag. 97. and so on Sect. 2. That this therefore may lawfully be declared that it is not lawful upon any pretence whatsoever to take arms against the King c. I argue thus That which is unlawful by Gods Law and of the Land for me to do I may without sin declare to be unlawful But for subjects upon any pretence whatsoever to take arms against the King is unlawful and therefore I may declare according to the Act. Now that for subjects upon any pretence to take arms against the King is unlawful Rom. 13.1 may serve for a Scripture-proof instead of many Let every soul be subject to the Higher powers for there is no power but of God and the powers that be are ordained of God ver 2. Whosoever therefore resisteth the power resisteth the Ordinance of God and they that resist shall receive to themselves damnation It is you see a most dangerous sin to offend this Gospel-precept by our disobedience which commands and requires subjection of every soul No persons of what order or degree soever whether Ecclesiastical or Civil but are to be subject to the Higher powers thereof him as the Apostle Peter doth acknowledge to be the supreme the King whom the Laws of the Land doth invest with Supremacy of Jurisdiction in all Cases and over all persons in his own Dominions Sect. 3. But to resist the power this is to resist the Ordinance of God and therefore the punishment is expressed to be so dreadful to deter us from it For they that resist shall receive to themselves damnation instead of getting dominion over others they shall receive damnation to themselves Whoever therefore taketh up Arms upon any pretence whatsoever be the cause never so good against the supreme and higher powers must have his commission for it out of Gods Word otherwise you see it is a very great sin How contrary it is to Gods Law you may read more in Bilsons Christian Subjection I having I hope said enough to perswade to the lawfulness of making this Declaration from the unlawfulness of taking up Arms against the King upon any pretence whatsoever it being so expresly forbidden to resist Rom. 13.2 now he that taketh up Arms against his King resisteth him Sect. 4. But further I may declare it is not lawful upon any pretence to take up Arms against the King because the Law of the Land forbids it and maketh it to be high Treason so to do Mr. St. John's speech pag. 6. the words of the Statute are 25 Edward 3. If any man do levy War against our Lord the King in his Realm this is declared to be Treason And so also is the arising to alter the Religion by Law est ablished 4 of Philip and Mary not repealed if I mistake not These being the known Laws of the Land such Ordinances of men to which we are to yield obedience for
the Holy Ghost who is the spirit of purity piety and peace would not have been pleased with this decree or canon But the Scriptures tell us that this seemed good to the Holy Ghost Acts 15. and therefore no sin in them to command it And certainly had not this decree been yielded unto by the Gentiles ver 23. who testifyed their conformity to it by their rejoycing at the consolation when it was read ver 31. this very decree had occasioned as hot contentions and as great scandal to the Gentiles as was before amongst the Jews Sect. 10. But these good hearts being peaceably minded did not say see here these Jews which are the chief in Church-government they have a mind to promote the interest of their own Country-men and whereas we intended to be purely the Disciples of Christ they will have us to please the Jews be Disciples of Moses also Our old superstitious Pagan Priests never put such a restraint upon us as this surely if we observe this Canon we shall soon find them introducing more and the pure Worship of Christ to which we Gentiles were converted will by degrees be altogether corrupted with Jewish ceremonies But we find instead of such perverse disputings That such was their Primitive Peace Vnity and Charity that they did rejoyce at this decree and chearfully observe it Sect. 11. And if God would give to us but the same humble and peaceable and charitable minds these discords and differences about modes of Worship and Discipline would hugely be healed by obedience to this Act for Vniformity And thus now having upon the occasion of this passage in this Book aforesaid viz. from the discourse of the wholsome counsel of Mr. John Randall endeavoured to remove this great stumbling block out of the way to conformity viz. the supposed scandal that might be given to weak Christians thereby I shall proceed to what followeth in Mr. Randalls counsel as a Remedy further in this case saith he pag. 148. But what if a man be not perswaded of these things Sect. 12. It is too too evident that notwithstanding all that hath been written from the beginning of the said controversies to this day it hath not had that desired effect but many have and may be still unsatisfyed not because their arguments for their satisfaction are weak but because they are probably weak in their apprehensions of them the light may shine but the darkness not comprehend it But what is to be done in this case if a man be not perswaded Must he separate from the Church no saith he this would be great uncharitableness But in this case he hath three rules of direction First he must labour to be better informed he must not be tenacious of his own opinion nor yet rest too much upon the judgement of other Non-conformists though holy and good men But he must labour and take pains to be better inform'd Secondly he must resolve to bear with a great deal rather then make a rent for schism is a great sin Thirdly Suffer thy self to be over-born in things indifferent by the authority of the Church till thou beest able to prove it simply unlawful or to prove that there is a greater scandal in the use of it then in disobeying the voice of the Church and of the Christian Magistrate If both Ministers and People would but practice this Rule the one not lay down their Ministry the other not censure and judge them for conforming till they be able to prove these two things aforesaid some Lectures in the City had not so suddenly been laid downe neither would many good Christians be in so great a fear as yet they are left for these modes of Worship and Discipline and their Conformity thereunto they should proceed further Consider therefore I beseech you what this reverend person saith further I know saith he that it is a sin to disobey the christian Magistrate except that I know that God commands the contrary Now in these indifferent things I do but fear I do not know that God commands the contrary but my conscience is doubtfull of it and saith he should I run into a known sin because that I would avoid a sin onely feared Sect. 13. I beseech you all therefore in the bowels of Christ Jesus who shall read these passages seriously to consider of them for were these counsels of this holy man but believed and practised we who now are in very great straits some for fear of the loss of their Ministers others perhaps doubtful lest that in this hour of temptation they should either betray the Truth as they suppose or their Ministry and Liberties may be delivered out of all their fears and dangers and be preserved from sinning and suffering also Sect. 14. Now because that there lyeth a strong objection against all this though it were supposed that some Ministers could declare to conform to the use of the common prayer the 39. Articles of Religion with a full assent and consent unfeignedly and universally yet they cannot according to the Act receive Ordination by the Bishop having been ordained by Presbyters lest they should sin against their own souls I shall according to my proposed method proceed to discourse of this fourth Proposition which followeth CHAP. XV. That to receive Ordination from the Bishop though ordained before by Presbyters is lawful Section 1. FOr the proof of this proposition I shall lay down this argument in the first place that which maketh the ordination of a Presbyter to be more complete and conformable to the canon of Scripture and the practice of the primitive Church that must needs be very lawful and warrantable But to receive Ordination from Bishops though ordained before by Presbyters maketh the Ordination of a Presbyter to be more conformable to the canon of Scripture c. Sect. 2. For the proof of this I find that the right way of Ordination according to the Scripture and the practice of the primitive Church is affirmed by the Ministers that answered Bishop Hall 1641. was to be by the Bishop and Presbyters joynt act They say pag. 25. that by comparing these two places of Scripture 1 Tim 4 14. 2 Tim. 1.6 That Ordination of Ministers must be a joynt Act neither of the Bishop alone or of the Presbyter alone but of Bishop and Presbyter together Sect. 3. And that this was the practice of the Primitive Church I find affirmed by the said Ministers pag. 37. To be not onely a matter of Ecclesiastical custome but of Ecclesiastical constitution which bind the Bishop and Presbytery also Consil 4. Carthag Can. 22. First in all his Ordinations to consul with his Clergy Secondly in his Ordination to take the concurrent assistance of his Presbyters Cum Ordinatur Presbyter Episcopo eum benedicente manum super ejus tenente etiam omnes Presbyteri qui presentes sunt manus suas juxta manum Episcopi caput illius teneant In which Canon we have the unanimous Vote