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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45123	An answer to Dr. Stillingfleet's sermon, by some nonconformists, being the peaceable design renewed wherein the imputation of schism wherewith the doctor hath charged the nonconformists meetings, is removed, their nonconformity justified, and materials for union drawn up together, which will heal both parties.	Humfrey, John, 1621-1719.; Lobb, Stephen, d. 1699.	1680 (1680)	Wing H3668; ESTC R22261	36,018	45

is true there is one instance from Antiquity out of Athanasius of some persons with Ischryas among them whom they would not allow according as these hold to be Ministers because one Coluthus that ordained them was only a Presbyter Unto which may be added the Story of the purblind Bishop in the Hispaline Council Circa An. 656 But we answer in the sense as we remember of Dr. Field on the Church It is one thing what they judged according to their Ecclesiastical Canons and another what we ought to judge according to the Word of God The Scripture makes no difference between Bishop and Presbyter the Superiority and Inferiority arising after in the Church And when we are made Christs Ministers and put in office by him according to his Word how shall that Authority be vacated for something wanting only in the Constitutions of Men Here is a matter of Infinite wrong which the opinion of these Men does us It takes away the Office Christ hath given us and holds it null If it was a grievous thing in the late times to put one of these Ministers out of his Place only what is it to put so many of us out of our Office There is no Person almost of Spirit but will be ready to part with his life as soon as the Honour he holds from the King and shall not the Ordained Minister maintain the Right which he holds from Christ When so many eminent Predecessors to these Bishops and other defenders of this Church have maintained Presbyterian Ordination When the Reformed Churches abroad have no other When the Case was such as that there was no other to be had here in the late times When not we alone then are concerned only in the wrong but our Lord and Master whose cause is it and whose business we are to do and the Souls of so many people We cannot but appeal to the Higher Powers in a matter of so great right and wrong as this is For we are contented to have revised and judged whether the Diocesan Bishop be distinguishedly named in Christs Charter for Ordination as he is in the Canons of Men Or when we have been ordained already as Timothy by the laying on of the hands of Presbytery whether the Lawn be de Essentia to the Ceremony and the Hands avail nothing without the Sleeves on The next thing is the Declaration I A. B. do here declare my unfained assent and consent to all and every thing contained and prescribed in and by the Book Entituled The Book of Common Prayer and the Form of Ordaining Bishops Priests and Deacons That is Assent to all and every thing contained in and Consent to every thing prescribed by these Books Sirs There was a time when that the Nation had the hopeful Overture of a Concord between the Sober of two parties and the Hearts of Most men were in preparation to receive it But alas Instead of such a Gracious and Blessed Issue as was expected we have here the streight Injunction of an Assent and Consent to all Conformity and every thing of it new and old to be approved and obeyed or else one part of the Ministry must be immediately turn'd out How can those now whose Judgments are and have been still for Moderation between both Opinions in times before as now be able to come over to one side altogether on such Terms as these How can these we say make so short a turn as this without the Hazard of some sprain to their Consciences if they do it We cannot tell you perhaps nor are willing to declare the impression which we have upon our Spirits against a going back from that more Spiritual Plain and Simply zealous Service of Almighty God in the way we were in and Reformation we sought unto that Something we are not used to and fear To wit unto a form of worship and Discipline that carrying a countenance of both but being rather only a kind of Idols of them doth seem to us by the shew pomp and complement of the things it contains not to undermine the Life Power and Efficacy of one and the other We cannot tell you perhaps what hath moved us so much from within against an ingulphing with this Generation whether fear of Popery returning on us or aliquid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But we will produce Two or Three Instances a piece against Assent and against Consent to that which is injoyned that we may approve our selves to the Consciences of all as well as our own in refusing this Declaration For our Assent In the Athanasian Creed we find this passage Which Faith except every one does keep whole without doubt he shall perish everlastingly One of the Articles of this Creed is this The Holy Ghost is of the Father and the Son In this Article we know the Greek Church hath differed from the Latin and held That the Holy Ghost proceeds from the Father only If we give our Assent then to every thing or passage contained in this Book we must believe the Greek Church undoubtedly Damned And what if some of the Non-conformists as well as of Connformists do believe it not impossible but that some Heathen may be saved What if they cannot think otherwise in regard to the Goodness of God but that whosoever he was or is that walk'd or walks up to his Light in sincerity with a general Repentance for his unseen Errors must by vertue of the Covenant made with Adam faln and Noah no less than the Jews were by the same confirmed with Abraham be in a state of acceptation with God conceiving but both alike for ought they see were ignorant of their Redemption by the Blood of Christ or the means how their Peace was made with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have shewn before that Christ is the first begotten of God the Divine Reason Wisdom or Word whereof the whole kind of Mentor the whole stock of Mankind do partake and whosoever lives according to Reason are Christians though they be accounted Heathen or without God such as Socrates Heraclitus and the like Justin Martyr in his second Apology for the Christians We do not day we receive this nor deny it We are though ready to say what was Luthers saying We hope God will be merciful to such a one as Cicero but our duty is to abide by the Word And yet cannot this little Candor it self be used if we must be forced to declare that whosoever believes not the Athanasian Creed must undoubtedly perish Not that other Nonconformists generally make any scruple in this But what do those sober and learned Doctors of the Church think of it who have a name given them upon this account that though they hold some things that agree not with her Articles or Homilies yet they can conform to them or have a Latitude to do it I A. B. do declare my unfained Assent and Consent to every thing contained in the Book of Common Prayer and yet

I A. B. do declare that I Assent not to that passage in the Athanasian Creed Again I A. B. do profess that a Heathen may be saved and yet I do libenter ex animo subscribe to the Article amongst the Thirty-nine that does pronounce him Accursed who dares hold such an opinion We are not ignorant indeed how some would blend the two terms Assent and Consent and then interpret them by the words to the use in the Act But this is a shist which will not satisfie all persons and many desire to use no shifts If these words to the use had been put into the Declaration it self it had been better Yet if they had Assent is proper to the Truth and Consent to the Vse And yet moreover how can a man unfainedly consent to the use of any such Particular which is false and which perhaps he even abhors that the Wise and Ingenuous of his particular perswasion should think he believed Another Instance shall be this In the Service on the Gunpowder Treason we thank God for preserving the King and the Three Estates of the Realm Assambled It is a difficult Point now in the Politicks of England Whether the Three Estates be The King the House of Lords and the House of Commons Or the Lord-Spiritual Temporal and Commons The late King made no Scruple in his Answer to the Nineteen Propositions to reckon himself one of the Three Estates Neither was there any we know that durst account the Three Estates of the Land to be dissolved when the Dishops were turned out of House by an Act. We cannot tell therefore of what Consequence it is to the fundamental liberty constitution and state of this Kingdom to yield unto the insinuation of such a thing as this in in our Prayers No man can give his unfained Assent to any thing he knows not and understands not This is a thing we do not know that the Bishops are indeed one of the Three Estates of this Realm Whether they be or no we Dispute not but till we are better satisfied with them and their station we are afraid that any snare should be laid for the people in the Exercise of their Devotions unto God We must mention one Particular more which is our general Exception In the new Book there is inserted several passages that make the Bishops a distinct Office and Order from the Presbyter We need not name the Words for they are put in more than once de industria They would not be content with a difference in Degree and Eminency but they would have us decalare to a Jure Divino distinction disproved by Learned Doctors among the Papists and among the Episcopal men as well as the Reformed Churches Now we humbly beseech the Parliament to consider Whether the Bishops have dealt candidly with us to get such a Condition imposed on the Presbyterian to the keeping of his Ministry as not only Bishop Davenant and Vsher but such as Dr. Field and Francis Mason must have been turned out for Nonconformists upon the same There are Two Orders Ecclesiastical Presbyteri Diaconi When we say Bishops Priests and Deacons we name but two Orders yet three Degrees Mr. Joseph Mede Disc V. For our Consent We will name three things likewise and but name them more indefinitely There is the Hierarchy or Bishop invested with sole power of Ordination and Jurisdiction There are the Ceremonies in general so often disputed There is the Imposition it self of things not necessary the occasion of stumbling to many good men and cause of our Divisions Two of these things are matters of most Notorious concernment which would require each of them a Book it self to peruse but we have no such liberty and must be content therefore only with the bare Notification If we give our unfained consent To all and every thing prescribed by the Book of Common Prayer and Form of Ordering Bishops Priests and Deacons then must we give our approbation we suppose to these things amongst others But if the Two first are disputable which we must desire therefore to be weighed according to the engagement of mens minds and consciences about these Subjects and not after our passing short mention of them we are past doubt in the last that to Impose things that are inductive to others to sin and yet not necessary in unlawful What Charter hath Christ given to the Church to bind men up to more than himself hath done says Stillingfleet with much more to that purpose in his Epistle to his Irenicum We will not speak so laxly altogether as he does there but when we distinguish the Imposition and Submission this we are fully perswaded of in Conscience that though a Submission to the things Imposed may perhaps be maintained the Imposition of them in not to be so neither by that Doctor nor by us For if we build again the things we have destroyed we make our selves transgressors It is not Sirs the serving God by a Liturgy or the reading Common-Prayer in the ordinary daily Service that makes us Nonconformists though it be this only lyes in the view of the inconsiderate Many and though there are some things we except against the occasional Offices which by and by may be named We are sorry if any have given cause for such a scandal which tends to the breaking of Concord and Charity which ought to be maintained equally between the brethren of our Private and of the Parochial Congregations We should be ready to do any thing we could to the healing this scandal But there are matters of another moment which if we had liberty to open to the World at large as our cause requires we doubt not but that it might come to see whether we have reason to stick at Conformity or no. There are few of us who are not sensible in some measure of the Corruption which hath crept into the Church in regard to the Discipline or Government of it by the Hierarchy and Diocesan Bishop so much degenerated since Cyprians time from the primitive simplicity And there hath passed a solemn Oath over the Nation engaging the main Body of it to the endeavour of a Reformation Now when the same Government is returned upon the Land with all its former Corruptions and more heavy Injunctions if we should generally submit again to it without obtaining any amendment composition or abatement we dread to think on it with what faces they shall be able to stand before God who have lift up their hands to him for things quite contrary in the late Revolutions But to proceed At last besides the matter of this Declaration The strict prescription as to the form of words is more especially to be noted That this Declaration be made in these words and no other And what if a Minister would read the Book of Common-Prayer without this Declaration Or what if he would declare to the Contents of the Book in other Expressions Why should these crooked SS's

whatsoever be done in other matters The Ceremouies in use amongst us says Mr. Hooker are retained in no other respect saving only for that to retain them is to our seeming good and profitable To which purpose We are content with these only say the Common Prayer Book as be apt to stir up the dull mind of Man to remembrance of his duty by some edifying sinification But the Cross being a Ceremony applied to Children who are uncapable of having their minds stirred up by and thing signified thereby it is manifestly retained without their profit We will enforce the Argument By the same reason as we retain the Cross in Baptism the other Ceremonies in Popery which are lest may be readmitted As we use the Cross to signifie that the Child must fight manfully under Christ's Banner we may use the Chrism wherein that Cross was used to be made to signifie the Christians anointing to the Combat and so forward There is nothing can be replied hereto in good earnest but that it is true if the Church pleased to enjoyn it so we might We urge consequently By the same reason as the Church hath relinquisht the Chrism in Baptism it may leave the Gross also that is only if it please so to vote in a needful Convocation And that it should do so there is cause enough if there were nothing else to be said but this only that as for all other Ceremonies enjoyned the Conformist may plead that they are but Circumstances of Worship wherein the Church hath proper Authority to appoint what is decent and orderly But for any solemn intire Right which in no Circustance of the Ordinance unto which it is appended or any ways in genere necessary thereunto if this also be enjoyned we shall have no bottom or banks set to the Appointment of Ceremonies how far the Sea shall go and no farther than so We will heap up no more Matters of this kind for they are infinite and it is some Relief to our Thoughts that the last Long Parliament it self we thank God did come to be a little sensible of it in so much as they were near content on Session to Cashire this Declaration quite There does remain now therefore the Subscription in the Act and this Question which does arise upon it whether there be not as good reason in regard to the most sober Consciences to take away this Subscription in the Act of Uniformity and the Oath in the Oxford-Act as well as the Declaration of Assent and Consent The Subscription is this I A. B. do declare That it is not Lawful upon any Pretence Whatsoever to take Arms against the King And that I do abbor that Traiterous Position of taking Arms by his Authority against his Person or those Commissionated by him And that I will confrom to the Liturgy of the Church of Endland as it is now by Law establish'd And I do declare That I do hole there lyes no Obligation upon me or 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 and Unlawful Oath and imposed upon the Subjects of the Realm against the known Laws and Liberties of this Kingdom The Oath this I A. B. do swear That it is not Lawful upon any Pretence whatsoever to take Arms against the King And that I abhor that Traiterous Position of taking Arms by his Authority against his Person or against those that are Commissionated by him in pursuance of such Commissions And that I will not at any time endeavour any Alteration of Government either in Church or State In this Oath and Subscription we have the Matter and the Form of Words that is the Substance and the Commposure The one whereof are the other in both and lyable to the ensuing Exceptions Which we desire may be taken with Candor in respect only to our Design that is as Argumentative for the Removal of these Injunctions not as peremptorily Definitive of our own Judgments and much less of others above our Sphear in all the Cases contained in them To begin with the Oath Here are three parts of it The first part appears not for we speak it humbly only and argumentatively consistent with Judgment the second with Truth nor the third with Righteousness We will take up the last part first And I will not endeavour any Alteration of Government There is no Government on Earth so perfect that it hath need of Laws like the Medes and Persians Government may be considered in the Administration or the Constitution The word Government here is set down indefinitely without Distinction Alteration of Laws and so Government in the Administration is as necessary many times upon emergent Occasions to the Body Politick as the fresh Air is to the Natural This Oath was brought into the House to have been made Common It were not a thing righteous to have had that Engagement laid on Persons in such a Capacity It is not righteous to have it laid on any that are Free-Holders and Free-Subjects as we are The Constitution of our Nation as Parliamentary is such that no Law can be Establish'd or Repealed but it must pass the House of Commons and so the whole Body concurr in their Representatives to every Alteration of Government or in the Government that is made if it be Legal And no House of Commons are Chosen but by the People Every English-man is intended to be here present either in Person or by Procuration and the Consent of the Parliament is taken to be every Man's Consent says Sir Thomas Smith De Rep. Angl. l. 2. c. 2. Nay while the King consilio assensu Baronum leges olim imposuit universo Regno by the Counsel and Assent of his Barons did give Laws to his whole Realm consentire inferior quisque visus est in persona Domini sui Capitalis prout hodie per procuratores Comitatus every Inferior seemed to consent in the Person of his Chief Lord as now they do by their Burgesses and Knights of the Shires sayes Sir Henry Spelman This is so true that in this Sense it is that the Laws are said to be Quas vulgus elegerit Which the People shall choose Now then if every Subject hath a Fundamental Liberty to choose Knights and Burgesses and accordingly to inform them of their Grievances and petition them for Redress and in them as their Representatives do consent to the Alteration of Government and Laws if there be any pass as profitable to the Nation how can such an Oath be imposed on him That be will not endeavour any Alteration as this Is not choosing Burgesses informing them petitioning them acting and legally consenting in them to that end An endeavour and that as much as can be in their Place and Calling And no more than Endeavour in their Place and Calling was Challenged by any It is true that new