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-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
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
Worship for he was very much for order and for peace also And surely whoever is of the temper of a truly self-denying humble Christian though of never such elevated parts and gifts will for the peace of the Church conform to the use of that which is not onely lawfull in it self but the peace of the Church doth accidentally require it And how much obedience to the Act of Uniformity is the way to unity and peace I have shewed even of that peace which tends as is said pag. 368. Five Disput to the promoting of holinesse to the saving of mens souls the furthering of the Gospel and prosperity of the Church in spirituall respects And as it is there said that a peace that undermineth and betrayeth these is not desireable So that non-obedience that doth betray and undermine the furthering of the Gospel the promoting of holiness the saving of mens souls and prosperity of the Church is dangerous and undesireable Now that the suffering of the Deprivation from the Ministry of the Gospel hath its direct tendency that way I leave to the judgement of every unbiassed and unprejudiced person Sect. 15. I might be large in the proof of this point of Uniformity by the judgment of M. John Ball who was not onely very much for a form of prayer obedience to it for obedience to the Liturgy of the Church of Engl. as you shall hear hereafter but did very much charge the Brethren of the separation with disaffection to all set forms of prayers or Liturgies whatsoever part 2. fol. 8. accounting of all set forms of prayer as humane inventions as false devised idolatrous Antichristian Worship forbidden in the second Commandment But I shall pass them all by and confirm the lawfulness of obedience to things of this nature which have no command in Gods Word as to circumstantials in Worship by the example of our blessed Saviour who never sinned Which I chuse to do the rather because that I have heard some say that they could conform if it could be proved that Christ did ever conform Sect. 16. Now that Christ did conform to the orders of the Jewish Church not onely in observing some of their Feasts which onely were of humane determination as the Feast of Dedication not commanded by God but also by frequenting their Synagogues and observing their modes of Worship In Luke 6.16 I read that our Saviour went into the synagogue on the Sabbath day as his custom was in which place he conformed to the Ruler of the synagogue an Officer no where commanded that we read of in the Scripture there he stayed till the Minister delivered him the Book of the Prophet Isaiah which probably was to be read that day by the appointment of the Church and when he had read that Section he closed the Book and gave it to the Minister And whereas he stood reading according to their mode he then sate down and taught them by opening and applying what he had read unto them saying This day is the Scripture fulfilled in your ears Sect. 17. Now that sitting was their custom while they taught the people appeareth to me if I mistake not by what our Saviour alludeth to saying They sit in Moses Chair hear them Now our Saviour conforming to these things and many more which might be observed by his practice which were no where commanded and he being one that never sinned at any time though wickedly charged by the Scribes and Pharisees for the largeness of his principles and practice contrary to their narrow spirits It is very evident that to conform to a form of praye and other modes of Worship not forbidden by God in his Word is lawful and warrantable Sect. 18. Now because it may be objected that whatever Christ did yet in the Acts of the Apostles or their Epistles we do not find any forms of prayer c. imposed by them upon any of the Elders of the Church in their dayes which indeed is the objection of the Brownists pag. 17. And also of the Temperate Discourse pag. 147. I shall give the answer of Mr. John Ball to it pag. 17. which is very considerable saith he pag. 17. But a set Liturgy might be in use in their times though we read not of it for the Apostles set not down a Catalogue of all and every particular Order that was in the Church but give us a perfect rule and Canon of faith c. And if there were no set Liturgy in their dayes yet for order a set form of prayer to be used in publick is lawful because it is in the number of things which God hath not determin'd in his Word and where God hath not prescribed any form there no form must be esteemed any part of Gods Worship or condemned as simply unlawful Observe his reason I pray you for as to call that holy which God hath not sanctifyed is Superstition so it is erroneous to condemn that as unholy or prophane which God alloweth or is consonant to his Word Sect. 19. I beseech you consider of this for if this reason were well weighed and the answer that he giveth to Mr. Cans argument that no Worship is lawful but what Gods Word commandeth were but well digested and received into our souls it would give us soon to see the insufficiency of that position that is laid down by the Authors of Plus ultra pag. 28. That any action especially conversant about the Worship of God not undertaken in faith is sin and faith hath no ground to stand upon but Divine Authority And also of this Argument against Liturgies by the Temperate Discourse and also how contrary Mr. Baxters argument for the lawfull use of set forms being not forbidden by Deut. 12.32 Five Disput. pag. 361. is to what is affirmed Petition for peace pag. 14. The strict prohibition of adding to or diminishing from the things commanded by the Law-giver of the Church Deut. 12.32 puts such a feare into the mindes of multitudes of Christs loyal subjects lest by such additions or diminutions in the manner of his worship they should provoke him to displeasure as will be a certain and perpetuall hinderance to any common unity and concord in such humane Impositions of which many of the servants of the jealous God will have a continual jealousie Oh Sirs if what I now offer to your view from the Scriptures the example of our Saviour the judgement of Mr. Ball and Mr. Baxter were but well received into your understandings doubtless these feares and jealousies would soon vanish these hinderances to unity and concord would not be perpetuall but would soon vanish and disappear Sect. 20. I am apt to think that if Ministers would but faithfully distinguish as Mr. Ball doth and not be guilty of that which he chargeth Mr. Can with in a matter of so much weight confound things that differ alledge Scriptures to little purpose Multitudes of Christs loyal subjects would be delivered from their needless feares
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-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-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-book The Church of Rome joyneth the two first Commandments into one or taketh away the second thereby to cloak their Idolatry in the worshipping of Images but the Common prayer book of the Church of England divideth them into two therein following two of the Fathers at most excepted all Antiquity and setteth down the words of the second Commandment at large The Church of Rome teacheth that in the Sacrament of the Eucharist the body and blood of Christ is received and eaten carnally that as much is received in one kind as in both and that in the Mass Christ is offered up as a propitiatory unbloudy sacrifice for the sins of quick and dead but the Common prayer book of the Church of England teacheth expresly in the form of administring that Sacrament that spiritually by faith we feed on him in our hearts eating and drinking in remembrance that Christ died and shed his blood for us In the Mass the Priest receiveth alone the people standing by and gazing on him but the Minister and people are appointed with us to communicate together according to the Instition of Christ and the practice of the primitive Church We make the Communion of the Eucharist purposely a Sacrament they a Sacrament and propitiatory Sacrifice They celebrate at an Altar we at a Table according to the example of our Saviour Christ his Apostles and the Primitive Church in the purest times We pray for the living they for the living and dead And if these be not points directly contrary to the Roman Service Rome is much departed from her self Sect. 6. I have been the larger in the transcribing of this most singular vindication of the common prayer book by this judicious learned Mr. John Ball to the end that such good people who as the Author of the Treatise of Liturgies saith can by no means be reconciled to the use of it as being an Idolatrous Service may here see the vast difference between the Mass-book and our common prayer and be brought to love and like thereof And that such Ministers as profess by the said Author that when their people come to them and say
also the great argument used to this day by the Author of the Discourse about Liturgies and others against a form of prayer imposed the present Liturgy or service-Service-book and the significant rites or ceremonies of the Church as being reducible to no command I shall desire seriously that what I now offer to consideration may be well weighed by all especially such as may scru le an universal subscription as agreeable to Gods Word because they find no command for those rites and ceremonies they do thereby declare their approbation of Sect. 4. That I do not find our blessed Lord and Saviour who never sinned by omission or commission though he did often bring arguments from the written Word of God to resist the devil and to convince wicked men of their sins against the express commands thereof Yet I do not find as to circumstantials in Worship or otherwise that he ever used this argument I find no command for this or that in Scripture and therefore I charge you do it not In times of affliction our ears as Job saith are open to ece ive Discipline and yet our dear Saviour who was full of compassion to the souls and bodyes of men being besought by Jairus one of the Rulers of the Synagogue to heal his Daughter at the point of death We do not find our Saviour thus treating of him at that time Friend I fear this judgement is come upon thee for that you execute an Office that hath no standing in the Scripture no description there where do you find any particular command either for your synagogues or for you to be a Ruler there c. Sect. 5. Neither do we find it to be his practice at any other time to use this a gument And why it should be ours to lay so much stress upon it as Mr. Nicholls did in his time and we since I know not Sure I am that which is contrary to the practice of Christ and his Apostles we are to forbear I think I have proved it contrary to Christs practice who was a severe hater of mens superstitious traditions that is such as made void the Law of God but those traditions which make not void any Law of God that is to say are not contrary to any command and no holiness placed in them These if I mistake not Christ never reproved the superstition of the Pharisees about their external washings he reproveth sharply but not upon this account because they were no where commanded But because they placed holiness in them and censured those that did not as they did themselves therefore he calleth them so often hypocrites as you may find by comparing Mark 7.3 4. with Mat. 15. washing or not washings is indifferent except the hands be very foul But to account our hands more holy for washing and to censure others for having common hands that wash not as the Pharisees did the Disciples of our Lord This was the superstition of the Pharisees Sect. 6. I might be large in proving the weakness of this argument that all things because not commanded or prescribed in scripture are sinful But as I have shewed we have no warrant to argue thus about circumstantials not forbidden from the example of our Saviour so I conceive the consideration of the practice of the Apostle Paul may somewhat clear what I say who as if he would have prevented the sad consequences proceeding from the want of distinctions in this particular 1 Cor. 7.7 As a Church-governor distinguisheth of what he enjoyns the Corinthians by commandement from God and what he doth by permission onely enjoyn what he saith of himself and what not he but the Lord 1 Cor. 7.6 10. And this very distinction if considered would deliver us from all our fears that we have about circumstantial matters not determined by God in his Word To observe and do them because not commanded is not sinful because the Apostle had then sinned in ordaining as he saith in every Church such things for which he had no commandement but onely permission To subscribe therefore to observe these commands is lawful as being agreeable to Gods Word Sect. 7. As to what may be objected against Subscription to the Book for the form or manner of making Ordaining and Consecrating of Bishops Priests and Deacons because that Gospel-ministers or Elders are there called Priests I shall say little referring the Learned whom it concerneth to the Learned Discourse of Mr. Meade on this subject Mr. Balls 1. Treatise answer to Can pag. 142. That Parsons Vicars Stipendaries Parish-Priests c. are but various Titles given to the same kind of Ministry in divers persons who plainly sheweth that Priest is but the contraction of Presbyter and therefore the fittest Translation for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the very Letters which Latin Italian French and others have imitated and also to what Mr. Ball writeth on this subject And therefore shall proceed to the consideration of the Deacon which is to be approved of by the Subscription aforesaid CHAP. XIII The Order of Deacon excepted against by Mr. Nicholls as exercised in the Church of England justified by Mr. John Balls argument for Lecturers Together with se eral directions from Mr. John Randall what is to be done in this present case of Conformity as to perswading of the Conscience Section 1. ANd thus now having spoken to the argument in general which I desire may be well thought on I shall consider of what is alledged concerning this Deacon in Mr. Nicholls Plea for not subscribing pag. 27. Because in the Book of Orders there is an Office of Ministry called the Deacon consisting in helping the Priest in Divine service especially when he ministreth the holy Communion c. This Ministry he saith hath no resemblance with the office of the Deacon Acts 6. or 1 Tim. 3. neither any other Office described or instituted by God in all the New Testament This objection still remaining in the minds of many who are to subscribe unto this Book of Orders by this new Law for Uniformity I humbly conceive that to help to remove it would be a very good work To this purpose I shall desire it may be considered how near the Non-conformists argument against Deacons cometh to the Brownists against Lecturers see pag. 88. second part of Mr. Balls Answer Mr. Nicholls Plea 26 27. Now an answer therefore to one may answer both I shall give you Mr. Balls answer in the general and do refer you to what he saith more particularly pag. 89 90. Saith he If you speak of the substantials and essentials of the Ministry it is freely granted that the true Ministry is by the Word of God but if you extend it to every circumstantial order whereby in this or that society the Minister is to execute that Function he hath received of God this is not approved this he may have from men as he at large sheweth Sect. 2. Observe here how he distinguisheth between the
they may be sure of that Christ as the King of his Church though he hath not commanded as Mr. Baxter well observeth Five Disput pag. 9. In what words I shall pray whether imposed by others or not whether with a Book or foreconceived Form or not Yet he hath commanded obedience and peace Where things therefore of this nature are determined by our Superiors which as Mr. Baxter agreeing with Mr. Ball and the Reverend Calvin saith pag. 8. Had been unfit for Christ to have determined in his Word because his Word is an universal Law for all ages and Countries and these circumstances will not be an universall determination else why could not Christ have done it nay how is his Law perfect else that doth omit is For example God hath commanded us to read the Word preach hear sing which must necessarily be done in some time and place gesture number of words c. But he hath not commanded us on what day of the week our Lecture shall be or at what hour of the day nor what Chapter I shall read nor how many at once nor what Text I shall preach on nor what Psalm I shall sing c These things belonging to a Synod to prescribe for common union and concord amongst many Churches as Mr. Baxter granteth pag. 7. I humbly conceive it is then uncomely and uncharitable for Inferiors to argue that these determinations are unnecessary and but pretences for the Churches Peace and Unity c. pag. 9. But to fix upon this golden sentence of Mr. Baxters in these cases that whatsoever we may be uncertain of yet we may be sure of this that Christ hath commanded Obedience and Peace Obedience in these generall Texts where we are commanded to submit to every Ordinance of man for the Lords sake And Peace in all those pathetical exhortations of his Apostles to follow the things that make for peace putting it in conjunction with that without which we shall never enter in the Kingdom of Heaven Heb. 12.14 Follow peace with all men and holiness without which no man shall see the Lord. Now to work this peaceable frame into our hearts let us now perswade one another that laying aside those usual reflections that we are apt to make upon our Superiors in commanding things which we are apt to judge at best unnecessary seriously to reflect upon our selves and consider what is our present duty I must needs confesse that I have in the midst of our greatest confusions when I was even out of hope that ever we should get out of them often thought how we came to be ingulphed in so much misery And this in my weak observation I gather to be the occasion of our bloudy differences as to the circumstantials of Religion that a violent opposing begat a violent imposing and that again produced a violent opposing till the flame broke out which had well-nigh consumed us To prevent the like again as the case now standeth I am apt to think that we cannot better shew our selves to be children of the everlasting Father the Prince of Peace then by looking most to our selves who are under command and what our present duty is which I find laid down by Mr. Baxter Five Disput pag. 460. Prop. 12. supposing it to be the case whereof we are no competent judges That it may be very sinful to command some Ceremonies that yet it may be the Subjects duty to use them when they are commanded To perswade therefore to that which is the Subjects duty to observe now commanded is my chief undertaking in this following Discourse wherein as I do but follow the example of Mr. Sprint Mr. Paybody and Dr. John Burges who are there approved of for that service Five Disput pag. 461. So I hope you will be so far from judging of me as that you will conjoyn with me to perswade your Ministers that rather then to be deprived of their Ministry and we thereby of the benefit of their labors that they would conform And by way of perswasion let us not onely deal with them by way of argument from what you may find in this poor unpollished piece but also by desiring them to consider what they will find more scholastically written in the Peace-offering a book that I have heard much commended by some learned Ministers but never saw till I had almost finished this plain and homely Discourse and also a most rare discourse newly come forth declaring the Conformity and Agreement of other Reformed Churches beyond Sea with the Church of England To all which let us mind them how far the Apostles did conform for the peace of the Church and propagating of the Gospel even to the use of such Ceremonies as were abolished by the death of Christ Mr. Sprint in his book before mentioned giveth several instances thereof and Mr. Baxter in Five Disput pag. 488. speaketh to the same purpose amongst his 12. reasons to perswade to obedience in lawfull things this is the 11. Consider also what yielding in things lawful the Scripture recommendeth to us how far yielded Paul when he circumcised Timothy Acts 16.3 And when he took the men and purified himself with them in the Temple to signifie the accomplishment of the dayes of purification c. Acts 21.26 27. So also 1 Cor. 9.19 20. I am made all things to all men that I might by all means save some and this I do for the Gospels sake Study this Example saith the learned Mr. Baxter And let us also prevaile with our Ministers to study this passage Five Disput pag. 487 sect 17 Now if that things before accidentally evil may by this much necessity become lawful and a duty then may the commands of Magistrates and Pastors and the unity of the Church and the avoiding of contention and offence and other evils be also sufficient to warrant us in obeying even in inconvenient circumstantials of the Worship of God that otherwise could not be justified Let us also remember them how that Bishop Hooper though as you will find in this Discourse did scruple the Episcopal Habit and wrote to Peter Martyr his Arguments against such Conformity yet he was not so tenacious in his Opinion but that for the peace of the Church he did conform to preach in the said apparel before the King And for this Mr. Fox in the Book of Martyrs pag. 1367. doth commend him for saith he This private contumely and reproach in respect of the publick profit of the Church which he only sought he bare and suffered patiently Let us therefore desire them to remember how ill Christ will take it at their hands at the last day that rather then with this pious Martyr and Bishop Hooper they will lay aside their Opinions and patiently bear the private contumely of their Conformity from some censorious ones they will suffer themselves to be laid aside from the work of the Ministry and thereby hinder the publick profit and benefit which the
especialty when we are supposed to be brought unto such an hour of temptation that we must either betray the truth through cowardise in our own apprehensions or in the apprehensions of others betray our liberties sacred and civil by a rash and precipitant suffering Sect. 3. Now this I suppose being the case of many both Ministers and People at this time there being but small hopes notwithstanding our former Civil wars and late Petition for peace but that now by the Act for Uniformity established we must either conform thereunto or suffer the penalties of the same The present duty that now lieth upon us is by all the helps we can to make a serious search into the nature of those things which are the subject matter of that Conformity enjoyned and to satisfie the conscience in this particular Whether by obedience thereunto we become not children of disobedience unto Christ who is the everlasting Father and supreme Law-giver of his Church Sect. 4. For this being a certain truth That we are never called to suffer as Christians by yielding passive obedience but when we cannot without sin yield active obedience and that no Minister I suppose is to lay down his Ministry but in as clear a case as he can lay down his Life it doth very much concern us to be perswaded in our consciences by that which hath absolutely the commanding and obliging power thereof viz. the Word of God Whether or no by yielding obedience to this Act of U ifo mity we are not Violaters of the Law of God For where no law is violated there is no transgression sin being the transgression of the law Sect. 5 And doubtless though there be as the Authors of the Pe ition for peace do intimate p. 4. an appearance of very great love to Christ in refusing conformity to things indifferent because that they judge it to be an Usurpation of his Kingly power and an accusation of his Law as unsufficient and because that they dare not be guilty of adding to or diminution of his worship or of worshipping him after any other Law then that by which they shall be judged or such as is meerly subordinate to that supposing them to be mistaken in thinking things to be so displeasing to God Sect. 6. Though this may be commendable in such cases and about such matters wherein persons are left to their own liberty and are not under the commands of their Superiours Yet when by so doing upon a mistake through their disobedience they shall violate a positive and clear Gospel precept and in suffering upon this account shall condemn the generation of the just even the practice of the primitive Christians in the Apostles dayes who did conform to indifferent things of no necessity to salvation Acts 15. and of the tender-conscienc'd Martyrs in Queen Maries dayes when they shall thereby also deprive the Church of God of their labours in the Ministry and be also matter of grief of heart to many solid and judicious Christians and thereby administer matter of horrour and great scruple of conscience in weak Christians who thence conclude that surely there must needs be many conscience-wasting sins in the use of the Common Prayer Rites and Ceremonies of the Church c. that men will suffer so much for their Non-conformity Sect. 7. I humbly conceive that a mistake in this case is of very dangerous consequence and to avoid these miserable and sinful evils is a duty incumbent and that it would argue a very great fear of displeasing of Christ and a sollicitous care of obeying him to make a diligent search into Gods Word and into the Writings of pious and learned men Before such who especially are Teachers of others shall expose themselves to the deprivation of their Ministry and thereby many good souls that delight therein to the loss thereof Sect. 8. I say they ought to be clearly and fully perswaded they are not onely Truths but Truths of so high a nature as may bear proportion with what they do expose themselves to suffer for the same I do verily believe it would be a great sin and highly displeasing to Christ if now in this juncture of time meerly to please men or avoid suffering we should do any thing whereby we might violate any Law of Christ the King of his Church If Daniel when there was a Law made forbidding him to offer unto God his daily sacrifice of prayer for 30. dayes Dan. 6.7 his conformity to this Law would have been as manifest a breach of Gods Law as for the three children to have fallen down and worship'd the golden Image at the command of the King Sect. 10. But to refuse such commands as are doubtful and disputable whether sinful or no it is not the judgment of those Worthies named in the Petition for peace pag. 18. who have taken this Non-conformity to be a sin but it must appear upon a well-grounded conviction of the conscience from Gods Word truly applyed which doth either in express terms or by a just consequence make this or that to be a sin which is now the matter of obedience by this Act otherwise we shall suffer but for our own fancies or opinions or upon a tradition received from our Forefathers And though I do believe what I have read professed in the name of many who are yet unsatisfied in the Petition for peace that you have by reading and prayer sought for satisfaction yet considering what I find asserted in the book aforesaid pag. 14. That men have not their Understandings at command who can tell what a word in season may do now especially from so unlikely and so unlook'd-for as well as from so unworthy a one as I my self Sect. 11. It is an old saying That sometimes a looker on may see more then a gamster And therefore though unconcerned in this last Act for Uniformity being in none of those capacities which call me to the observance of the same Yet sympathising with those that are scruplers and desiring that they may not thereby be exposed to those sufferings which may be the fruit of their Non-obedience and that all the ill effects thereof may be prevented Sect. 12. I have presumed to be a Remembrancer to such persons as I was sometimes to the Army to mind them of such things which I shall present from the Writings of such Non-conformists and other Divines as are now above all Interest and being dead yet speak as also from the judgment of the reverend Mr. Richard Baxter yet living By which I hope it will appear That there is not that matter of sin and danger which I do observe some do conclude and take for granted there is in yielding obedience unto the Act for Uniformity CHAP. II. Concerning subjection and obedience in general our averseness to it and the way to heal it Section 1. NOw for as much as the subject matter of Obedience to this Act for Uniformity to some appeareth so sinful that
conscience sake and for the Lords sake Therefore to declare that it is not lawful to take Arms against the King is warranted and may be done with a safe conscience Sect. 5. And that we may lawfully declare that I do abhor that trayterous position of taking Arms by his Authority against his person or against those that are commissioned by him this is agreeable to Gods word also The Scriptures which command us to honour the King 1 Pet. 3. mean his Person as well as his Authority it is so doubtless in reference to our natural Parents whom we are commanded to honour Command 5. that we honour their Persons as well as their Authority and therefore why not to our political Parents Further if I am to obey those which are commissioned by the King as Supreme That is those that are sent by him if this be our duty 1 Pet. 3. Then to take up Arms against those that are commissioned by him is sinfull and unlawfull Sect. 6. To affirm therefore that the Kings Authority is separable from his person and that I may take up Arms by his Authority against his Person It is High Treason by the Law of the Land and therefore may well be declared to be a trayterous position Sir Edward Coke in the 7. part of his Reports in Calvins Case saith thus fol. 11. In the reign of Edward the second the Spencers the Father and the Son to cover the Treason hatched in their hearts invented this damnable opinion That Homage or Oaths of Allegeance was more by reason of the Kings Crown or Authority then by reason of the person of the King upon which opinion they inferred these execrable and detestable consequences First if the King do not deme in him by reason in the right of the Crown his Lieges are bound by Oath to remove him Secondly seeing the King could not be removed by suit of Law that ought to be done per Aspertee that is by force Thirdly that his Lieges be bound to govern in aid of him and default of him All which were condemned by two Parliaments one in the Reign of Edward the second called Exilium Hugonis le opencer the other by the first of Edward the third chap. 2. all which Articles against the Spencers are confirmed by this last Statute the Article as I have read are extant in the Book called Veter a Statuta Sect. 7. Now if these things be so what manner of persons ought we to be as to our humiliation for what is past as to our obedience and subjection to the known Laws of the Land for the time to come and as to our satisfaction in the present case concerning the not binding power of the Covenant and the lawfulnesse of declaring against the taking up of Arms against the King And thus now having turned my heart in-side outward and shewed you what doth satisfie my conscience and may any other I suppose as to the lawfulness of declaring that I do hold there lyeth no obligation upon me or any other person from the Oath or covenant to endeavour the alteration or change of Government and how the same is in it self an unlawful Oath and imposed upon the subjects of this Realm against the known Laws and liberties of this Kingdom Sect. 8. I humbly conceive the counsel that was given by the Assembly of Divines in their exhortation to the taking of the Covenant is absolutely necessary to be followed which if I mistake not is this That if an Oath should be found into which any Ministers or others have entered not warranted by the Law of God and of the Land in this case they must teach themselves and others that such Oaths call for repentance not pertinacy in them I beseech you therefore if there be any consolation in Christ if any comfort of love if there be in you any compassion and mercy either to your own souls bodies estates with their peace and prosperity or likewise to all these great concerns of others which now lie at hazard by your means think of these things which I have laid before you Sect. 9. You especially who do more peradventure scruple the declaring against the binding power of the Covenant then many called Independents did long ago calling it an Almanack out of date or the Scotch Hook Be pleased to take these things into your calm and Christian consideration you more especially who have not corrupted your consciences by the purchase and possessing your selves of any of the Kings lands in Law called Patrimonium sacrum lex terrae pag. 5. or the Revenues of the Church which is sacriledge so to do Oh take heed that you drive not on the designes of those that we may suspect would fain involve us again in blood that they might lick up again those morsels that they have been forced to disgorge Sect. 10. And let the great concerns of your liberty and opportunity for the exercise of your Ministry for the good of souls the great doubtfulness at least of what you scruple as to the bincing power of the covenant to alter or endeavour a change in the Government of Church or State The assurance that you have to the contrary by the Body politick in this present Act of Parliament prevail with you to incline to what I have here offered to you upon this argument I have prefaced so much of the integrity of my heart and the sincerity of my intentions iâ— this Discourse that I shall now leave it to your consideration Sect. 11. And because that I am apt to believe that there are some amongst us that doe scruple obedience to the use of an imposed form of prayer should this scruple of the Covenant be removed this being greatly argued against by the Author of the Temperate Discourse about Liturgies and forms of prayer c. And also that there are others that though they should yield to the use of a Form yet not the Liturgy of the Church of England being assumed by the Authors of Plus ultra to be Tantum non the mass-Mass-book by Discourse of Liturgies not to be used having been offered up to an Idol c. The Act of Uniformity requiting every Minister pag. 77. to declare That they will conform to the Liturgy of the Clurch of England as it is now by Law established Sect. 12. I shall through Gods assistance proceed by answering what is objected by these two aforesaid Authors make evident the lawfulnesse of Conforming to the Liturgy of the Church of England as it is now established by Law beginning first more generally with what is said by the Author of the Discourse of Liturgies a book which I have heard too much commended by some I much honour And then particularly by removing what is said by Plus ultra against the publick Liturgy as taken out of the Mass-book c. CHAP. VIII That Uniformity in publick Worship by obedience to an Imposed Form is lawful Section 1. COncerning Vniformity in publick Worship I have
to them This common prayer was taken out of the Mass-book will you read it they know not what to say may be furnished with such an answer as by Gods blessing may be not onely very informing but reforming also And that such Ministers and People that doe feare that by this Act of Uniformity which requireth a Declaration from every Minister that he will conform to the use of the common prayer book and that he doth assent and consent thereto that all this conformity required is but preparatory to Popery may by a diligent comparing and considering of what Mr. Ball hath published be quieted in their mindes about their fears in this thing Mr. Ball saith expresly pag. 9. That there are such things in the common prayer such Drctrines there taught and such practises there enjoyned that are so directly contrary to the Mass-book that both cannot possibly stand together Sect. 7. And that I may the further corroborate your minds in this particular I humbly desire that the further insinuatians of the displeased Ones with the common prayer as being but the English Mass and as is affirmed pag. 5. that one Dr. Carrier a dangerous seducing Papist should say That the common prayer and the catechisme in it contained hold no point of Doctrine expresly contrary to Antiquity that is as he explaineth himselfe the Romish Church onely hath not enough in it may be removed not only by what I have already transcribed out of Mr. Ball but also from what followeth in answer to the Brownists charge against the common prayer by this Carriers judgement beforesaid Saith this reverend person pag. 11. Carriers pretence in that particular is a meer jugling trick that he might insinuate a change of Religion might be made amongst us without any great alteration which is as likely as that the light should be turned into darknesse and not be espied if many points of Popery be not condemned expresly in the catechisme or Service-book c. yet so many points are there taught directly contrary to the foundation of Popery that it is not possible that Popery should stand if they take place Sect. 8. How much therefore it concerneth all zealous haters of Popery to take heed of their contempt of the Service-book and Catechisme therein contained and to take heed of such a Reformation thereof as should take this form of Common prayer Catechisme and manner of celebration of the Lords Supper out of the way may appear by what is so confidently and rationally affirmed if it be seriously considered that it is not possible that Popery should ever stand if they take place amongst us pag. 11. That I may further shew how unlike it is that the Reader of the Missale Romanum c. or the comparer of the Rituale Romanum c. with the printed common prayer Book of the 5. and 6. of Edward the 6. or this our English Liturgy as it is commonly put to sale shall find but very little but what is to be found in the Mass-book in Latine Discourse of Liturgies pag. 1 21 22. I shall desire what is further alleadged by Mr. Ball may be seriously laid to heart saith he to such who speak in the language aforesaid pag. 11. It is more proper to say the Mass was added to our Common prayer book then that our Common prayer was taken out of the Mass-book For most things in our Common prayer were to be found in the Liturgie of the Church long before the Mass whereof we speak on was heard of in the World and the Mass was patch'd up by degrees and added to the Liturgie of the Church now one piece and then another so that the ancient truths and holy Liturgies were at last stained with the Idol of the Mass which was sacrilegiously thrust into them Sect. 9. And that the Reverend Bishop Jewell so much magnified by Plus ultra as a greater friend to his design was a great friend to this truth laid down by Mr. Ball you may find in his defence of the Apologie of the Church of England upon the occasion of Hardings challenging the Church of England with changing their Communion book so often replies by retortion that it was their crime to be guilty of chopping and changing of the Church Liturgie and not they saith he pag. 198. If thou wilt read the often changes and alterations of the Mass read I beseech thee Platina and Polydore Virgil concerning the same and there shalt thou find how and by whom and on what occasion and in what processe of time all the parts of the Mass were pieced and set together So that it is more easie to observe how Bishop Jewell and Mr. Ball do agree in their judgements about the Mass and Common prayer book as you shall read hereafter then that Bishop Jewell and Plus ultra were both of one mind as to the matters in controversie Sect. 10. But I shall go no further in shewing than the Common prayer of the Church of England is not Tantum non the Romish Mass saith Mr. Ball pag. 11. The prayers and truths of God taught in the Common prayer pertained to the Church as her Prerogative the Masse and the abominations belonged to the man of sin and if a true man may challenge his gods which the thief hath drawn into his den the Church of God may lawfully lay claim to these holy things which Antichrist hath unjustly usurped And that the Church of God may lawfully make use of those forms of prayers recovered as it were out of their den behold the reverend Mr. Ball bringing the same quotation out of Bishop Jewell for to prove it as Plus ultra doth to prove it altogether unlawful Bishop Jewells Sermon on Joshua 6.1 2 3. The things that may be reserved viz. in the destruction of Jericho must not be dust or chaffe or hay or stubble but gold silver iron and brass I mean they may not be things meet to furnish and maintain superstition but such things as be strong and may serve either directly to serve God or else for comeliness and good order Mr. Ball in the margin of pag. 11. part 2. Sect. 11. In Plus ultra pag. 28. you will find this quotation of Bishop Jewell is brought to prove that all ceremonies are superstitious But that it is most grievously wrested and mis-applyed as are most of his quotations out of Jewell in his discourse will appear by that which Mr. Ball hath set down honestly and the other altogether omitted For though dust and chaffe hay and stubble at the destruction of Jericho might not be brought into the Lords treasury that is such things as were meet to maintain superstition yet such things as silver and gold such things as be strong and may serve directly to serve God or else comeliness and good order These things in the judgment of both Jewell and Ball which are strong and may serve directly to serve God by or elfe for comeliness and good order These holy
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
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-Mass-book and the English Liturgy grounded upon a politick Proclamation in King Edwards time to quiet an Insurrection about it But saith Harding for the order it self and the disposition of it that which is a great exception of the Non-conformists why they cannot allow it is given as the reason why the good and zelous Catholicks cannot allow it also But how doth it appear further that the good Catholicks cannot nay he saith will not allow it because that it lacketh some things necessary as prayers to Saints to Angels to Images and for the dead to bring them out of Purgatory a thing very necessary to make the Popes Pot boyle together with many of those Bables Trifles and Follies which Bishop Jewell reckons up in his Sermon at S. Mary's quoted by Plus ultra to another purpose But to make our English Liturgy completely different from the Romish Mass-book he saith that it hath many things in it repugnant to the Faith and customes of the Catholick Church For these reasons the zealous Catholicks will never allow of our book of common prayer and therefore for these reasons the Book of Common prayer devised as they say in King Edwards time restored in Queen Elizabeths time confirmed since by King James King Charls the First and the Second should be worthy of a better acceptation then yet it hath received from those that declare themselves to be the most zealous professors of the true Reformed Protestant Religion Sect. 30. And thus now having proved it to be very lawfull to declare conformity to the Book of Common prayer having by the help of an old Non-conformist uncloathed it of that Idolatrous dress in which it hath been presented to the World by the Author of the Temperate Discourse and Plus ultra who having thereby but new-vamâ—t the arguments of the old Brownists and brought them forth as new lights to mislead weak people I shall through the help of the said Mr. John Ball give you but one general answer to what the said Author of the Discourse of Liturgies and others are very copious in cha ging the Common prayer with many particular defects and errors and so conclude Which answer you shall find part 2. pag. 22. Your long Catalogue of corruptions to be found in our Liturgy is to small purpose unlesse you could prove so e of them to be sundamental heretical and really Idolatrous Suppose saith he pag. 30. the seventy errors which you reckon up were all true and justly taken against the Book and as many more to them might be named yet the quotation that he giveth out of Usher de Success Eccles Chapter 1. answers all That the main truths which concern the very life and soul of Religion be few and the failings which may stand with the substance of Religion many Sect. 31. To conclude therefore with this Memorandum to the Authors of Plus ultra who upon the Authority that I have brought in King Edwards time from the Reverend Martin Bucer in Q. Elizabeths time from the Reverend Bishop Jewell that they are under an obligation to yield to subscribe and turn conformists even all the Zuinglian-Gospellers as he calleth them pag. 13. And that it will be expected they should shew themselves to be as good as their words I shall be a further help unto them in endeavouring to remove what may be an impediment to the subscribing of the 39. Articles of Religion with what followeth in the Act for Uniformity pag. 83. hoping in the following Chapter to make it appear that the particular ceremonies and rites of the Church by Law enjoyned together with the Books of Ordination c. which are part of the 39. Articles may lawfully be subscribed and conformed to CHAP. X. That to subscribe to the 39. Articles of Religion and to declare an unfeigned assent and consent c. is not contrary to any command of Christ but lawful and warrantable notwithstanding all the objections made of old by Mr. Josias Nicholls against subscription which are in this Chapter laid down and modestly removed Section I. THat we may be the more clearly informed and more fully resolved in this case the matter of this question being the subject matter of that obedience which the Act for the Vniformity of publick prayers c. doth require That we may the better judge of the iniquity or equity of what is required I humbly conceive it would be worth our time to make a particular inspection into this Act concerning what is enacted about these things aforesaid To which end I shall offer these three particulars to your consideration First what is required Secondly of whom it is required Thirdly after what manner the things required are to be done Sect. 2. First that which is required is a Subscription or Declaration of an
approbation to the nine and thirty Articles of Religion mentioned in the Statute of the 13. of Queen Elizabeth and of the book of Common parayer c. Act. pag. 85. Secondly who are to subscribe and declare c. The persons from whom this is expected are onely schollars men of more then ordinary parts and abilities such as shall be thought fit to be Governors of others in the schools of the Prophets in both the Universities pag. 82. and all such as are thought fit to be Ministers and Teachers of others in the school of Christ the publick congregation pag. 72 85. These persons are to be light to the blind to be instructers of the ignorant Now our Saviour telleth us That if the blind lead the blind both will fall into the ditch And therefore should any such persons be ignonorant of what they are to subscribe o unwilling to it upon any fal e or erroneous principles it would prove of very dangerous consequence to the Reformed Religion and should not they be all of one mind who are Tutors and Teachers of others it must needs occasion great confusion and division amongst their Disciples and followers Sect. 3. All which being considered Subscription and Uniformity is so far from being a sin as that it is a duty which is required of these persons aforesaid An here by the wa cannot but have some ground of hope that the strict execution or this Act will keep out not onely all Papists and Romish Catholicks the professed Adversaties to the Reformed Religion of the Church of England from poysoning the fountaines of Learning and corrupting the Youth in our Vniversities but also any of their Emissaries from our publick Congregations who have formerly in the disguise of Anabaptists Quakers and others brought to many honest-hearted people into their present distempers for except they can do these things and that after the manner prescribed Assent and Consent unfeignedly and universally they are neither to have preferment or imployment in the places aforesaid And that they cannot do this what I have before quoted from Hardings own expressions doth evidence the same for he saith No good Catholick can allow of the devised Service of the Church of England Sect. 4. Now methinks this very consideration should calm our spirits to take the same into our further thoughts To this purpose I shall proceed to the next particular viz. the third and that is Thirdly the manner how this subscription or declaration is to be made In considering whereof I shall take in what the Act expresseth as the End of this Subscription after this manner p. 72. To the end that Uniformity in the publick Worship of God which is so desired may be speedily effected Therefore this declaration and subscription must be made the manner how you shall find pag. 73. with an unfeigned assent and consent pag. 84 85 to all the Articles to all the Prayers to all the Rites and Ceremonies So that from hence it is evident that this subscription and declaration as I humbly conceive must be with a n assent which is the Act of the judgment and understanding with consent and act of the will and affections and it must be unfeigned and without guile or hâ—pocrisie sincerity must attend both the assent and consent Thirdly there is the universality of this unfeigned assent and consent it must be to all and every thing rescribed in the book of Common prayer pag. 73. to all the nine and thirty Articles c. pag. 83. To evidence their agreement to that Doctrine Worship and Discipline which the Church whereof they are Members doth profess and practice Sect. 5. That we may now come to make a right judgment in this case taking for granted the manner here prescribed is no way contrary but agreeable to Christs Laws as the Scriptures evidently prove the great inquiry will be into the matter of Vniformity and Subscription c. And those are the Nine and thirty Articles of Religion the Book of Common prayer and all the Rites and Ceremonies of the same which generally contain these two particulars worthy of consideration Sect. 6. First as to matters of Faith or Doctrine Secondly as to modes and manner of Worship and Discipline Concerning the first of these the Nine and thirty Articles of Religion are to be subscribed unto and approved of Concerning the second the book of Common prayer with all its Rites and Ceremonies with the form or manner of ordaining Priests and Deacons is to be unfeignedly assented and consented to As to the former of these what I have to say is chiefly to inform those that are in my own station and capacity of the Lay sort that being rightly informed concerning these Nine and thirty Articles they may not be offended at the Subscription and Conformity of such Ministers whom they reverence and esteem Sect. 7. In the first place therefore be pleased to take notice that the Nine and thirty Articles of Religion 13 Eliz. do in the general contain a confession of the Faith of the Church of England as to matter of Doctrine Worship and Discipline That I have not given it a new name I find a person much esteemed for his piety and very modest in his Apology or Plea for the Innocent Mr. Josias Nichols an old Non-conformist I say in his Book so called printed 1602. now sixty years since giveth this term to the Articles of the Church of England The Confession of their Faith Sect. 8. Now as I said before that such as know little or nothing of these Articles and therefore may well be troubled if any of our good Ministers or Lectures should be laid aside as some have done already themselves laid aside Lecturing or preaching the Word of God upon this account as I suppose because that they cannot subscribe these Articles amongst other things I shall give you an account of some of them as I find them quoted by this worthy person whom I have often seen Mr. Josias Nicholls aforesaid saith he pag. 15. Therefore as it becometh the true people and congregation of God the Church of England humbly submitting it selfe to his Law doth meekly and constantly confesse that it is not lawfull for the Church to ordain any thing that is contrary to Gods written Word Artic. 20. And for this cause they describe the visible Church of Christ to be A congregation of faithfull men in the which the pure Word of God is preached c. Artic. 19. And dutifully and truly affirm that in our doings the Word of God is to be followed which we have expresly declared unto us in the Word of God Artic. 17. Sect. 9. I beseech you let us pause a little upon these Articles who know no more and let us seriously consider whether our Ministers have any just cause to lay down their Ministry because they must not lay downe subscription to these Articles which teach or professe amongst other things the Church hath no power to ordain
any thing contrary to Gods Word c. I shall omit to fill up my paper with a particular recitall of all the 39. Articles But in the stead thereof I shall give you a generall account of those Articles refetting to their Doctrinal part as to faith and substantialls of Worship as I finde them clearly expressed and acknowledged by some late writers Sect. 10. For the Doctrine saith the Authors of Plus ultra pag. 16. With the Doctrine we meddle not the bloud of the Martyrs shed in the defence of it alone by the Word of God hath washed away the Romish silth cast into it And Reverend Mr. Richard Baxter in a Post-script of his Epistle to the Reader before a Treatise of the Vain Religion of the formall Hipocrite giveth his sense not onely of the Doctrine of the Church of England but also of the Doctrine of the common prayer Book if I mistake not saith he For the Doctrine of the Common prayer Book though I had read exceptions against divers passages I remembred not any thing that might not receive a good construction if it were read with the same candour and allowance as we read the writings of other men So that it was onely the truth of the Doctrine that I spoke of against which I hate to be peevishly quarrelsome when God hath bless'd this Church so wonderfully with a moderate and cautelous yet effectuall Reformation in matter of Doctrine The more pity it is that the very modes of Worship and Discipline should be the matter of such sharp and uncharitable discords which must one day prove the grief of those that are found to be the causers of it and of the sufferings of the Church on that occasion To all which I yield my unfeigded assent and consent to be true Sect. 11. Now if I mistake not what Mr. Baxter here publisheth refers to the subject matter of the 39. Articles as to their doctrinall part concerning Faith and Worship and affords us these instructions besides viz. That the matter of our sharp contentions and uncharitable discords are the very modes of Worship and Discipline That Reformation may be effectual though but moderate and cautelous If this be a truth in matters of Doctrine it holds good in reforming the modes of worship and Discipline and these instructions if they were well twisted about our understandings might exceedingly tend to humble all of all sorts and to make us jealous that we have been out of the way of a right Reformation and incline our minds to conform and yield to what is now required at our hands Sect. 12. Especially considering that the Doctrine of the Church of England which though principally is contained in the Scripture yet in the 39. Articles is there sum'd up as a form or systeme thereof is as I have proved by these quotations from Mr. Nicholls Mr. Baxter and Plus ultra so pure and reformed Methinks it should incline all persons in the Ministry that love the Truth and Peace to resolve rather then not preach the Gospel to subscribe and approve of those Articles that teach that it is not lawful for the Church to ordain any thing contrary to Gods Word whose Doctrine is washed from its Romish filth by the bloud of the Martyrs and hath arrived to an effectual reformation as Mr. Baxter phraseth it Surely these considerations should make us as Mr. Baxter saith not only hate to be peevishly quarrelsome as to the Doctrine against subscription to these Articles but unfeignedly assent and consent to them and the use of the Book of Common prayer c. Sect. 13. And this now leads me to speak unto the consideration of the second particular before named comprehended in the 39. Articles and also in the Book of Common prayer viz. of subscription to and appobation of the modes and manner of Worship and Discipline By which modes I principally mean the Rites and Ceremonies of the Church with all the forms and orders in the said book rescribed For having in the preceding Discourse proved by the judgement of Mr. Ball and others the lawfulnesse of an imposed form and of the Liturgie of the Church of England I shall onely adde a testimony how far the Non-conformists in Queen Elizabeths dayes conformed to it and then proceed Sect. 14. I find it declared by Mr. Josias Nicholls in the Plea for the Innocent pag. 20. even this Mr. Nicholls named for one of those Worthies that did take conformity for a sin Saith he in the name of all the Non-conformists in his time We do willingly use the book of Common prayer and no other form unless sometime upon extraordinary occasion by publick Authority some other prayer be assigned onely we leave out some few things or peradventure explain other pag. 21. So that by the way the Common prayer was not then represented to the view of weak Christians under that Idolatrous dress you find it either in Plus ultra or the Temperate Discourse of Liturgies But those old Christians used it and no other form Sect. 15. That therefore I may be instrumental in the healing of those misapprehensions which are upon the minds of many as a hinderance of their conformity to the modes ceremonies and rites of the Church and that I may speak a word in season as to the removing of the principal part of the scruple or quaere as to subscription or conformity to all the rites and ceremonies c. I shall humbly offer this argument to the consideration of all prudent and peaceable Christians whether of the Clergy or the Layety viz. That which our Superiours either in Church or State may without sin command that every Member of the Church or State may lawfully and without sin unfeignedly assent consent and conform to Sect. 16. This proposition I have proved before in general and could do much more out of the sacred Scriptures from the examples of Christ and his Apostles the Judgement of Reverend Calvin and others all agreeing that circumstantials in the Worship and Service of God tending to Vniformity Decency Peace and Edification of the Church I say that these circumstantials rites or ceremonies may be imposed by the Church or our Superiours But when we come to the assumption or conclusion from this proposition applying it to our present case then here lyeth the great scruple about these ceremonies and rites of the Church of England these are superstitious these are insignificant these are superfluous what not and therefore no subscription no conformity to these without sin Sect. 17. That I may therefore come more close to the business I shall with much candour and faithfulness give you the objections that I find particularly made against subscription in our present sense As to the rites and ceremonies of the Church the ordaining of Priests and Deacons c. as I finde them made by Mr. Josias Nicholls Plea for the Innocent pag. 21. We subscribe willingly unto the book of Articles according to
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
temporum eos abolevit aut non tulit esse restituendos He that will receive and follow the use and the opinion of the universal Church in all times and places unto this Age for a certain Interpreter will easily understand that the several degrees of Presbyters and Bishops in the Ecclesiastical government are and ever were according to Gods Word and therefore where they stand still they must not be abolished and where the iniquity of the times hath abolished or not suffered them they must be set up again Sect. 3. By which and other before quotations it appeareth that their judgment was long ago for Bishops and their Ordination by them and that the several degrees of Presbyters and Bishops in the Ecclesiastical government are according to Gods Word that they were not the same as is so strongly supposed Be perswaded therefore not onely to stand and wonder at the counsel this holy Zanchy giveth but resolve to follow it where the iniquity of the times hath abolished or not suffered that Ecclesiastical government he saith it must be set up again it must not be endeavoured to be undermined or extirpated for this is contrary to a Scripture-Reformation otherwise he would have ascribed their abolition to be from the piety and not the iniquity of the times Sect. 4. I beseech you Sirs therefore take no care for the Reformed Churches as to their Ministry and Ordination but take care of your own and take heed that you give no occasion of scandal or offence to them by suffering your selves to be deprived of the exercise of your Ministerial gifts because that you will not yield to that which may make your Ordination which hath hitherto been by the classes and so done but by halves to be more valid and complete and consonant to the practice of the primitive times Sect. 5. But if what I have said may not satisfie you as to your thoughtfulnesse and great care for the Reformed Churches lest by your being ordained by Bishops they should be unchurched as having no true Ministers because not Episcopally ordained Be pleased to take but a View of the Government and Publick Worship of God in the Reformed Churches beyond the Seas Wherein is shewed their Conformity and Agreement with the Church of England as it is established by the Act of Uniformity A Book lately set forth by Mr. John Durel And herein you will find so much said by himself and quoted from the learned Spanhemius late Professour of Divinity at Geneva and of Ludovicus Capellus late Divinity-Reader and Professour of Hebrew at Saumers with others that will not onely give a very satisfactory answer in this case but also to a serious question propounded in the Petition for peace pag. 9. What judgment all the Protestant Churches are likely to pass on your proceedings meaning the Bishops and how your cause and ours meaning the Petitioners for peace and Non-conformity will stand represented to them Sect. 6. And I hope withall will very much prevail upon you to be ordained by Bishops and to conform lest that you should be a further scandal and offence to them and give them a further occasion to be confirmed in the mean opinion that some of the most learned Pastours beyond Sea had of our work of Reformation in taking away Bishops and Liturgy and setting up the Directory in the stead thereof You will find more then what I say implyed in the great commendation that the learned Spanhemius of Geneva giveth of the beauteous face of the Church of England with her Reverence in publick Worship before these late times vide his Epistle before the third part of Dubia Evangelica quoted by Monsieur Durel pag. 66. And more then I will write in English you will find Durell pag. 15. quoted Ex Ludovic Capell Thes Salm. Th. de Liturg. part 7. Thes 6 7. who after a commendation of the Liturgy of the Church of England as free from all Popish saperstition and Idolatry and how happy we might have been c. he saith Dorec tandem nuperrimè exorti sunt in Anglia morosi scrupulosi delicatuli nimium ne superstitiosos planè dicam homines quibus Ecclesiae suae hactenus usurpata Liturgia visa est multis sed levissimis nulliusque penè momenti de causis non improbanda solum verum etiam planè abrogan la penitus unà cum toto Episcoporum Hierarchico regimine abolenda obliteranda c. Sect. 7. Now as by these two quotations you may as I said before easily see how you have stood represented to the Reformed Churches of Geneva and others so also you may apprehend what judgement the Protestant Churches are like to passe upon you for your Non-conformity and for chusing rather not to preach then to receive Ordination from the Bishop whereby that of the Presbytery may be completed and to declare an agreement with them by your subscription Oh Sirs be perswaded after all your doubts fears and scruples to observe the Act for Uniformity and take more care of giving offence to the Reformed Protestant Churches abroad by your Non-conformity then of any offence they will take at you thereat how far they are from it you will find plentifully proved in Mounsieur Durells Book aforesaid to which I refer you Sect. 8. It is confessed that in yielding to this seasonable Counsel there will be some kind of self-denyall and a departing from that sentence and opinion which many have taken up to the contrary Yet being lawful to be done and conducing so much to the Peace of Church and State and giving an opportunity to many persons whom God hath qualified for the work of the Ministry to exercise the same Be perswaded for Christs sake if ever you will shew your selves to be Christs Disciples indeed deny your selves and follow the wholsome Counsel of holy Beza before spoken that leaving all bitterness as long as the truth of the doctrine and purity of conscience was safe Bear one another with patience and obey the Queens most gracious Majesty and all her Prelates with a free heart Beza 12. Epist ue ante Sect. 9. That the Truth of the Doctrine is safe I beseech you seriously to consider what I have already quoted from Mr. Baxter and what now followeth from that Revernd and holy Mr. Robert Bolton in his Saints sure and Perpetual Guide pag. 126. Saith he Certain it is that our Church in that most exquisite and Worthy Confession of Faith contained in the Articles of Religion doth hold and professe all substantiall points of Divinity as soundly as any Church in the world none excepted either in this age nor in the primitive times of the Church Oh therefore subscribe unto these 39. Articles which the Act for Uniformity requireth and that ex animo as Beza counselled in his time the Queen and her Prelates should be obeyed Sect. 10. Especially considering that not onely the truth is safe but that whatsoever is required by this Act
in a Sermon before the Judges March 14. by J. Shaw 14. Judgement set and Books opened Religion tryed whether it be of God or man in several Sermons by J. Webster Quarto 15. Israels Redemption or the prophetical History of our Saviours Kingdom on earth by K. Matton 16. The cause and cure of Ignorance Error and Prophanenesse or a more hopeful way to grace and salvation by R. Young Octavo 17. A Bridle for the Times tending to still the murmuring to settle the wavering to stay the wandering and to strengthen the fainting by J. Brinsley of Yarmouth 18. Comforts against the fear of death wherein are discovered several evidences of the work of grace by J. Collins of Norwich 19. Jacobs seed or the excellency of seeking God by prayer by Jer. Burroughs 20. The summe of practical Divinity or the grounds of Religion in a Catechistical way by Mr. Christopher Love late Minister of the Gospel an useful piece 21. Heaven and earth shaken a Treatise shewing how Kings and Princes and all other Governments are turned and changed by J. Davis Minister in Dover admirably useful and seriously to be considered in these times 22. The treasure of the soul wherein we are taught by dying to sin to attain to the perfect love of God 23. A Treatise of Contentation fit for these sad and troublesome times by J. Hall Bishop of Norwich where all may receive full satisfaction 24. Select Thoughts or choice helps for a pious spirit beholding the exeellency of her Lord Jesus by J. Hall Bishop of Norwich 25. The holy Order or Fraternity of Mourners in Sion to which is added Songs in the Night or chearfulness under afflictions by J. Hall Bishop of Norwich 26. The Celestial Lamp enlightning every distressed soul from the depth of everlasting darkness by T. Fetiplace 27. The Moderate Baptist in two parts shewing the Scripture-way for the administring of the Sacrament of Baptism discovering the old error of Original sin in Babes by W. Brittin 28. Dr. Martin Luther's Treatise of Liberty of Christians an useful Treatise for the stating Controversies so much disputed in these times about this great point 29. The Key of Knowledge a little Book by way of Questions and Answers intended for the use of all degrees of Christians especailly for the Saints of Religious families by old Mr. John Jackson that famous Divine 30. The true Evangelicall Temper a Treatise modestly and soberly fitted to the present grand concernments of the State and Church by old Mr. John Jackson 31. The Book of conscience opened and read by the same Author 32. The so much desired and Learned Commentary on the whole 15. Psalm by that Reverend and Eminent Divine Mr. Christopher Cartwright Minister of the Gospel in York to which is affixed a brief account of the Authors Life and Work by R. Bolton with Mr. Edw. Leigh's Epistle annexed in commendation of the work 33. The Judges Charge delivered in a Sermon before Mr. Justice Hall and Serjeant Crook Judges of Assize at St. Mary Overeys in Southwark by R. Parr M. A. Pastor of Camberwell in the County of Surry A Sermon worthy perusal of all such persons as endeavour to be honest and just practitioners in the Law 34. The Saints Tomb-stone being the Life of that Vertuous Gentlewoman Mrs. Dorothy Shaw late Wife of Mr. John Shaw Minister of the Gospel at Kingston upon Hull 35. Gospel-Revelation in three Treatises viz. 1. The Nature of God 2. The Excellency of Christ 3. The Excellency of mans Immortal soul by Jerem. Burroughs 36. The Saints happiness together with the several steps leading thereunto in 41. Lectures on the fifth of Matthew called the Beatitudes of Christ by Jerem. Burroughs being the last Sermons he ever preached both put forth by the same testimony that publish'd his former works Admirable and Learned Treatises of Occult Sciences in Phylosophy Magick Astrology Geomancy Chymistry Physiognomy and Chiromancy 37. Magick and Astrology vindicated by H. Warren 38. Lux veritatis Judicial Astrology vindicated and Demonology confuted by W. Ramsey Gent. 39. An Introduction to the Teutonick Philosophy being a determination of the Originall of the soul by C. Hotham Fellow of Peter-house in Cambridge 40. Cornelius Agrippa his fourth Book of Occult Philosophy or Geomancy Magical Elements of Peter de Abano the nature of spirits made English by R. Turner 41. Paracelsus Occult Philosophy of the mysteries of Nature and his secret Alchymy 42. An Astrologicall Discourse with Mathematical Demonstrations proving the influence of the Planets and fixed Stars upon Elementary Bodies by Sir Christ Heydon Knight 43. Merlinus Anglicus Junior The English Merlin revived or a Pdiction upon the affairs of Christendom for the year 1644. by W. Lilly 44. Englands Prophetical Merlin foretelling to all Nations of Europe till 1663. the Actions depending upon the Influences of the Conjunction of Saturn and Jupitur 1642. by W. Lilly 45. The Starry messenger or an interpretation of that strange appearance of three Suns seen in London 19. of Novem. 1644. being the birth of K. Charles by W. Lilly 46. The Worlds Catastrophe or Europes many mutations untill 1666. by W. Lilly 47. An Astrological prediction of the Occurences in England part in the years 1648. 1649. 1650. by W. Lilly 48. Monarchy or no Monarchy in England the prophesies of the White King Grebner his prohesies concerning Charles Son of Charles his Greatnesse illustrated with several Hieroglyphicks by W. Lilly 49. Annus Tenebrosus or the dark year or Astrological Judgments upon two Lunary Eclipses and one admirable Eclipse of the Sun in England 1652. by W. Lilly 50. An easie and familiar way whereby to judge the effects depending on Eclipses by W. Lilly 51. Supernatural sights and apparitions seen in London June 30. 1644. by W. Lilly as also all his Works in one Volume 52. Catastrophe Magnatum an Ephemerides for the year 1652. by N. Gulpeper 53. Teratologia or a discovery of Gods Wonders manifested by bloody Rain and Waters by I. S. 54. Chiromancy or the art of divining by the Lines engraven in the hand of man by dame Nature in 198 Genitures with a learned Discourse of the soul of the World by G. Wharton Esq 55. The admired piece of Physiognomy and Chyromancy Metoposcopy the symmetrical proportions and signal moles of the body the Interpretation of Dreamsâ— to which is added the art of Memory illustrated with Figures by R. Sanders Folio 56. The no less exquisite then admirable Work Theatrum Chemmicum Britannicum containing several Poetical pieces of our famous English Philosophers who have written Hermetick mysteries in their own ancient Language faithfully collected in one Volume with Annotations thereon by the indefatigable industry of Elias Ashmole Esq illustrated with Figures 57. The way to Bliss in three Books a very learned Treatise of the Philosophers Stone made publick by Elias Ashmole Esquire Excellent Treatises in the Mathmeaticks Geometry of Arithmetick Surveying and other Arts or Mechanicks 58. The incomparable Treatise
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
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