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
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-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
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
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
Function of the Ministry and that particular Order whereby in this or that society he is to execute this Function Which distinction as I said before serveth not onely for a very good answer to the Brownists that deny Lecturers to be true Ministers but likewise to justifie against the Non-conformists the execution of the Ministerial Function by this order of Deacons And indeed if it be considered the very term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scripture doth signfie one that ministers to another in a degree above him Saith our Saviour He that will be greatest amongst you let him be your Deacon in the Original And in this sense the supreme Magistrate being under God and serving in a place below him yet above the people he is called Rom. 13. The Deacon of God And there is some hint for this even out of 1 Tim. 3. he that diaconiseth it well gets himself a * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compar'd with the Arabick Syâ—ack doth much confirm this sense good degree Implying that this Order of Deaconship is preparatory to further degrees of order in the Ministry viz. such as I have before quoted were executed in the Church in St. Jeromes time that is of Presbyter and Bishop Sect. 3. The ground therefore of this mistake I humbly conceive lyeth in this Plea 27. In that they call this order of Deacon to be an office of the Ministry called the Deacon whereas according to Mr. Ball in the title of Lecturers saith it is only that order in which the Ministerial Function is executed Therefore it may be fitly said of the Deacon the acceptation of whose name in the Scripture doth much justifie his imployment according to the practice of the Church of Engl. viz. what Mr. Nicholls saith is to be in helping the Priest in Divine Service c. And thus now having considered of these three great impediments to subscription in Queen Elizabeths time with whatsoever I have met with in the Writings of the ew Non-conformists in these times I hope it will appear to all sober Christians what I at first propounded to evidence upon inquiry That Subscription to all the 39. Articles the book of Common prayer and to all the rites and ceremonees there in is lawful and warrantable and may be done without sin Sect. 4. As to all the particular exceptions not here spoken to against several passages in the Common prayer and Rites of Administration mustered together in the Discourse of Liturgies I shall for brevities sake forbear to answer particularly having answered all by taking away the nail upon which they all hang. For whosoever shall seriously review that Discourse and observe his proofs may find that Mr. Nicholls argument against Deacons because their description in every circumstance is not to be found in the Word of God is brought in not onely against forms of prayer in this present Liturgy but all the circumstantial and ceremonial parts therein they are reducible to no command No warrant in the Word to use or stand up at Gloria Patri and the Creed no warrant to kneel at the Communion for the people to answer the Priest in prayer as in the Letany and other responds c. with more of that kind many of which I believe might be warranted from Scripture particularly and such as are included in general Texts thereof I desire therefore this may be considered that the Scripture is no way to be accused of insufficiency because that there are not particular commands for every mode in Worship for every order rite and ceremony in divine Administrations neither are they who command or they which obey and conform to the use of them to be accused of superstition and Will-worship My reasons for it besides what I have said before being the same both from Reverend Mr. Calvin and Mr. Ball before quoted which were very good in their dayes and are like to stand so while Christ hath a visible Church upon earth Sect. 5. Now before I go off from this subject I hope I may do good service in this momentous business to offer to your consideration the use that the pious and Learned Mr. Randall in his Lectures of the Church teacheth us to make of what hath been the subject of my Discourse being co-incident with his Saith he pag. 148. If we live in a Church where such things are ordained which are not simply unlawful we must take heed that we resist not this power or the things thereby ordained 1. This is the first rule and the Lord encline our hearts to keep it as a means to this followeth another 2. We must bridle our selves from distike this is the second unto which it should seem we are naturally subject even to dislike the commands of our Superiours about things not determined by God in his Word 3. But thirdly saith he bridle thy self specially from refusal Good men had need to have an especial care of themselves and that by the severe commands of God they bridle themselves from disobedience to the lawful commands of men Write therefore this golden saying of Reverend Calvin upon your hearts Nihil humano ingenio magis adversum est quam subjectio vere enim illud olim dictum est regis animum quemque intra se habere Calvin 1 Pet. 5.5 There is nothing to which the wit of man is more averse then subjection and therefore do men naturally bend their wits and parts in disputing the commands of their Superiors what is said of old is very true Every man hath within himself the heart of a King he would rule but not obey Follow therefore let us the counsel of this holy man especially to bridle our selves from refusal But yet saith he in the next place which I name the fourth Direction 4. Yield with some perswasion of conscience Sect. 6. For though we may not refuse to yield obedience in matters simply lawful in themselves yet every one is to yield with some perswasion of conscience it being surely a very dangerous thing for fear or any carnal respect to act doubtingly Considering therefore that scrupulous persons about doubtful things to them commanded by lawful Authority are in so great a strait that if they yield obedience doubtingly they sin if they do not conform they sin some perswasion of conscience is absolutely necessary Sect. 7. Now that which must perswade the conscience of the lawfulness or unlawfulness of an action either sacred or civil as to the substantials of Gods Worship and our humane converse must be the Word of God rightly understood and applyed And that which must perswade the conscience in circumstantials referring to the duties of the first and second Table not determined by God or left to our own liberty must be the Laws and commands of our superiors which though they bind the conscience yet not absolutely as the Law of God doth but relatively with respect to those general precepts which command us to yield obedience for conscience sake
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
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
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
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-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-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-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-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
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-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-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-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
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-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
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
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
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