think if they could do it It is only to answer the Sheet which was tendered to the Parliament about two or three Sessions ago for taking away the Subscription and Oxford Oath and which shall be in order therefore by and by repeated We would give all the Money in our Purses with a Tax or without any upon condition that the Parliament would either have such Arguments of ours answered or else repeal their Impositions There are Three things enjoyned in the Act of Uniformity Re-ordination The Declaration The Subscription As we have borrowed thus much already from a late Paper of the Author now intimated So shall we make use of others of the same person in the which follows We begin with the Threshold Re-ordination It must be acknowledg'd by both Parties That Re-ordinvtion is an uncouth thing quite against the Hair of the literate World whether Fathers Councels or Modern Divines Protestants and Papists and put usually into the same Predicament and more especially by Austin with Re-baptization If the present Bishops therefore in the imposing of it would have stood by it and maintained the Lawfulness of it as being neither against the Law of Nature nor positive Institution but as having rather the Examples of the Apostles and of Paul and Barnabas more particularly for it with what else by some is urged against the stream barely of humane Authority this would perhaps have looked handsome and the ingenuity of it would have been notable But when they would generally have it imposed and yet disown it and be ashamed of it in so much as though there be few or none ordained by Presbyters but believed the validity of that Ordination they would have our former Ministry to be null and make us contented in effect to be held but usurpers of holy things Sacrilegious persons and all our Ministerial Acts void as the Acts of meer Laicks before it is really so intollerably vile as no mortal flesh is able to bear It is true there is one Instance from Antiquity out of Athanasius of some persons with Ischyras among them whom they would not allow 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 2. Concil Hispal 3. Can. 5. circa An. 656. But we answer with Dr. Field on the Church in his Fifth Book It is one thing what they judged according to their Ecclesiastical Canons and another what they ought to judg 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 do 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 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 it is 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 it 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 contain-and prâ—scribed 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 Gratious and Blessed Issue as was expected loe 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 they we say make so short a turn as this without the hazard of some sprain to their Conscience if they do it We cannot tell you perhaps nor are willing to declare the Impressions 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 thereof 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 moves us so much from within whether fear of Popery returning on us or aliquid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But we will produce Two or Three Instances apiece 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
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 be ramm'd down the Throat to choak any If we were put to declare in this form of words to any Book we know of this Bulk even to the Bible it self as to any Copies we have yet seen of it we must for ought we see still stick out It is said in the Kings That Ahazia was two and twenty years old when he began to Reign and in the Chronicles that he was two and forty Both these cannot be true If we were put therefore to Declare in these words and no other I A. B. do declare my Assent to every thing contained in our Bible we should be gravel'd For we cannot Assent to the Truth of both these places in the English nor Consent to the errour of the Transcription or Translation when we know not otherwise how to reconcile the contradiction in them In Psal 105. v. 28. our Psalter reads the words thus And they were not obedient to his Word our Bible reads them And they rebelled not against his Word We argue here One Particular contained in the Book of Common Prayer is the Translation of the Text. But if the Translation be true in the Psalter it is false in the Bible And if it be true in the Bible it is false in the Psalter That they rebelled and rebelled not no Man can give his Assent We know indeed how the words may be true in both Translations as to the minds of the Translators the one referring them to Moses and Aaron and the other to the Aegyptians But we urge this more strictly The mind of the Text it self of the Holy Ghost or Davids mind whose Psalm it is was but one While the Translators then are contrary in their minds both of them cannot have Davids mind and so one of the Translations must have that meaning which is false And why must we be made then to give our Consent that both these Translations should be used when the false may be amended by the right We mention this little thing among many others that have been objected by Non-conformists heretofore to shew the insuperable incumbrance of these continued Injunctions There is one such a little thing more which perhaps hath not yet been publickly offered It is the Rule prescribed us for the finding out the moveable Feasts and Holy-days Easter-day on which the rest depend is always the first Sunday after the first Full Moon which happens next after the one and twentieth day of March Now examine this Rule for the last Year 1674. and you will find the first Full Moon after the 21th of March was upon the 10th of April and consequently if this Rule hold good the next Sunday which was April the 12th should have been Easter-day But Easter-day was upon the 19th of April as the Table for 40 years in the Common-Prayer does tell you as well as our Almanacks did Well! And how then shall we declare our Assent and Consent to all and every thing contained in this Book The Table is in the Book and the Rule is in the Book If the Rule be true the Table is false If the Table be true the Rule is false It is a grievous Case that we must be turned out of our Living because we cannot give our Assent and Consent to Both. Having mentioned these lesser things in the way we shall perhaps be blamed if we neglect some other that are of more notice and moment with our Brethren In the Office of Baptism the Parents are not admitted to covenant for their Children and how shall the Infant answer Credo Abrenuntio out of the mouth of the Godfather It is the Parents being in Covenant that gives Title to the Childs Baptism and unless the Father or Mother make such a profession as that we can probably judge the one or the other thereby to be in Covenant we cannot some of us admit the Children to Baptism nor themselves to the Lords Supper In the Burial how shall we be able for our lives to say of every one that dies Un-excommunicate in the Parish that God of his great Mercy hath taken his Soul unto himself with such like Expressions Or that it is certain by Gods Word that every Child Baptized before Actual Sin is in a state of Salvation Let our Learned Gataker be consulted De Baptismatis Infantilis vi Efficacia and then judge of it who will In the Service for the Holy-days there ale the most of us not agreed upon the Lawfulness of such days Six days shall thou labour But above all the rest there is one thing in S Clements day prescrib'd by the New Common-Prayer Book that we wonder how those themselves that put it in can give their consent to it which is the change of a profitable Chapter in Esay for the Story God defend us or Bell and the Dragon There is lastly the use of the Cross a compleat Institution of it self brought in or added to the Ordinance of Christ appearing to be of the same nature and end This we doubt does entrench upon his Kingly Office and must humbly therefore offer one reason for the removal which we sollicite whatsoever be done in other matters The Ceremonies 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 says the Common Prayer Book as be apt to stir
a Man to be a Minister of a Parish than there is to the Parishioner to be a Member of the Parish Church as part of the National If a person Baptized will come to Church and hear Common Prayer and receive the Sacrament and does nothing worthy of Excommunication he is he may he must be received for a Parochial Member In like manner if a Minister first ordained and so Episcopally or Classically approved in his abilities for that function will but read the Book of Liturgy and administer the Sacraments according to it and does nothing which deserves suspension we appeal to all indifferently sober why should not this suffice a Man for the enjoying his Living and exercising the Office unto which he is called and what if some â—ittâ—e omission here and there to salve a scrupulous Conscience so long as the main Body of the Service be still read were tollerated would it do hurt to any For the other there is indeed nothing that can be done to bring those in and joyn them with us in Parochial union Yet is there this to be proposed that you bear with them and let not any be persecuted meerly for their Consciences and that we call Indulgence or Tolleration If the Presbyterian now may be comprehended he will be satisfyed to act in his Ministry without endeavouring any Alteration otherwise of Episcopacy If the Congregationalist be indulged he will be satisfied though he be not comprehended for that he cannot submit unto and so shall there no dis-obligation put on any but all be pleased and enjoy the ease of such a Bill Let but the Grounds of Comprehension be laid wide enough to take in all who can own and come unto the publick Liturgy the Conformist then we may suppose well the greater weight of the Nation and when the Countenance of Authority and all State Emoluments are cast into one Scale and others let alone to come on 't without persecution to inflame them or perferment to encourage them especially if one Expedient be used which shall not pass unmentioned in the close that such as come in may find it really better to them to be a Priest to a Tribe than a Levite to a Family we need not doubt but Time the Mistress of the wise and unwise will discover the peaceable Issue of such Counsels And here let us pause a little for we imagine we see what sâ—â—siâ—ies are hanging on the Fâ—es of the Parliâ—ment 〈◊〉 at this motion What Prejudices and Impressions we mean have been laid on the Members by former Aâ—â—s 〈…〉 a Speech delivered by the 〈…〉 cellor in Chrisis-Church 〈◊〉 〈…〉 to the Parliament there 〈…〉 â—â—â—â—lars assembled wherein 〈…〉 of contriving the Oxford Oath an◠〈…〉 quently of like former Impositions 〈◊〉 most Magniâ—â—â—â— as well aâ— Spâ—â—â—siliâ—y enough arrogaâ—â—◠〈…〉 It was it seeâ—◠〈…〉 of that Great Man to root those Primeâ—ples out of Mens minds upon which the late Wars as he supâ—â—◠〈◊〉 were built and he would do it by this Invention to wit the imposing upon them new Declarations Oaths Subscriptions of a Strain framed contrary to chose Principles We do â—emember now the Sentence of Esdras to the Apologue of the Angel where the Woâ—ds and Seas would encounter one another Terily says he it was a foolish purpose For the Trees could not come down from the Hills nor the Waves get up from the Shoares We must say the same of this Policy It was really a great vanity to think that Folks should be made to swear away theâ— thoughts and beliefs Whatsoever it is we think or believe we do think it we do believe it we must believe it notwithstanding any of these outward Impositions The Honest Man indeed will refuse an Injunction against his Conscience the Knave will swallow it but each retain their Principles which the last will be likelyest to put â—â—â—o any villanous practise On the conâ—rary there is nothing could be advised more certain to keep the Covenant and such Principles alive in Mens Hearts and Memories than this perpetual enjoying the Renuntiation of it Nor may you wonder if that Lesson sink deep into Mans flesh which you will teach them with Briars and Thorns as Gideon taught the Men of Succoth Besides it is the most unpolitick thing that ever could have been for such Contents as are of that dangerous Consequence to Majesty and the Government to have them once disputed or brought into question to be put into these Declarations Oaths and Subscriptions which necessitates the Examination of them to so many It was the wisdom of the antient Church instead of contention about the Jewish Ceremonies to take care they might have an Honourable Buriall And we dare say if that Great Lord Chancellour had but put off his Cap to the Covenant and bidden it a fair adieu only he should have done more towards its Extirpation than by all this iterated trouble to Mens Consciences And if it shall therefore please the succeeding Ministers of State instead of going to root out the Principles of Innovation which are got into people by this means which is no means to do it but the means to river them more into us to endeavour rather to root out the Causes from us which make Men willing to entertain such Principles and desire change We suppose their Policy will prove the sounder The way to establish the Throne of the King is this to make it appear that all those Grievances and all those good things which the people in the late times expected to be removed or to be obtained by a Common-wealth or a change of the Government may be more effectually accomplishâ—d by a King in the Acts of His Parliament We are sensible how our Theam rises upon us and that we begin to shoot wide We take our Aim therefore again and Two things in earnest we would expect from such a Bill as the sum of what is necessary to the end of it our ease if it be made to serve the turn The one is that Bishop Land be confined to his Cathedral and the other that Chancellor Hyde be totally expelled our Acts of Parliament By the first we mean that the Ceremonies in the ordinary Parish Churches be left to the liberty of the Minister to use or use them not according to his Conscience and Prudence towards his own Congregation And by the latter that all these new devised Oaths Subsâ—riptions and Declarations together with the Canonical Oath and the Subscription in the Câ—nâ—ns be suspended for â—â—e time to coâ—â—â— If that be too muâ—â—â— we shall content our selves with a moâ—â—â—â—r motion that whatsoever these Declarations be that are required to be maâ—le sâ—bsâ—â—ibed or sâ—â—orn they may be imposâ—â— only as to the matter and end leaving the taker but free to the use of their own Expressions And this Expedient we gather from the Lord Coke who hath providently as it were against such a season laid in this Observation The form es the