402. Sect. 9. and in pag. 405. having granted that God hath not tyed us to any one particular gesture but that it is left to humane prudence to order our gesture by the general rules of order decency and edification in preaching praying hearing singing and whether the Ministers habit be black or white linnen or wollen or of what shape and fashion this he saith is left to humane prudence Sect. 21. pag. 405. and in 406. he that hath commanded us joyfully to sing his praises hath not told us whether we shall use the Meeter or any melodious tune to help us or whether we shall use or not use a Musical instrument or the help of more artificial singers or choristers c. and in Sect. 23. the use of the Ring in Marriage In all these cases it is no usurpation or addition to the word or institution of God for man to determine it is but obeying of Gods commands all these are necessary in their genus and commanded us of God and the species no where by the Word of God determined of c. Sect. 15. Yet in pag. 417. he saith that of all our ceremonies there is none that I have more suspected to be simply unlawful then the Crosse in Baptism The rest as I have said I should have submitted to rather then hinder the Service or Peace of the Church saying pag. 418. yet dare I not peremptorily say it is unlawful nor will I make any disturbance in the Church about it more then my own forbearance which I fear will not be a little considering what is published against the same by these following reasons pag. 418. Sect. 53. This is not saith he the mere circumstance of a duty but a substantial humane Ordinance of Worship c. There must be some time some place some gesture some vesture some utensils but you cannot say that there must be some teaching symbols some mystical signs c. Sect. 16. To which I shall crave leave to reply That I can say so because that I have read so much affirmed by your self pag. 404. Five Disput being as much if I mistake not as the Church of England doth declare For there I find Sect. 18. Though the tongue be the chief instrument yet not the onely instrument to express the mind And though words be the ordinary yet not the onely signs as the Prophets of old were wont by other signs as well as words to prophesie to the people Sect. 19. And therefore I durst not have reproved any of the ancient Christians that used the sign of the Cross meerly as a professing signal action to shew to the Heathen and Jews about them that they believed in a crucifyed Christ and were not ashamed of his Cross Sect. 17. Now I beseech the Christian Reader to consider whether the sign of the Cross so used was not a teaching symbol or a mystical sign And therefore it seemeth strange to me that though this worthy person durst not reprove the ancient Christians for the use of the sign of the Cross yet seemeth to reprove the Church of England upon the same account and no other who do use it onely as a professing signal action who also granteth significant signs warrantable pag. 410. secondarily though not primary speaking of the Surplice Sect. 40. saying he would use that garment if he could not be dispensed with Though secondarily the whitenesse be to signifie purity and so it be made a teaching sign yet would I obey for secondarily we may lawfully and piously make teaching signs of our food and rayment and any thing that we see And if so why not of the sign of the Crosse Sect. 18. Now that the sign of the Crosse is instituted by the Church onely as a teaching sign and that according to Mr. Baxters distinction secondarily and not primary not as a humane sacrament as is said before Sect. 54. I argue first from the words quoted by Mr. Baxter in the Form of Celebration pag. 421. We receive this child into the congregation of Christs flock and do sign him with the sign of the Cross in token that he shall not hereafter be ashamed to confess the faith of Christ crucifyed c. Two things I desire may be observed from hence and then it will appear to be no covenanting sign as is said Sect. 60. pag. 420. Sect. 19. First the order of the use of this ceremony it is after the child is baptized according to Christs own institution by water in the name of the Father Son and Holy Ghost after that the Infant is externally admitted into the covenant by the seal thereof and thereby made a visible Church member Then it followeth We receive this child into the congregation of Christs flock and do sign him with the sign of the Cross But to what end to be an instrument to convey grace No but for the very end that Mr. Baxter durst not reprove any of the ancient Christians that used this sign viz. as a professing signal action that they should not be ashamed to confess the faith of Christ crucified c. So that the secundary end of this ceremony or sign of the Cross being onely a teaching sign to remember us of a moral duty as I have said before The Sacrament of Baptisme it self being the primary one the investing the listing and the covenanting sign The sign of the Cross as I said before being onely a teaching sign of a duty of so much moment that if we perform it not Christ will be ashamed of us before his Father Methinks this should encline all peaceable minds to encline to the use of this ceremony when commanded it being only a sign and token to mind us of a moral duty Sect. 20. But secondly that it is onely and no other then a teaching sign I argue from what I find brought to endeavour to prove the contrary pag. 419. Sect. 57. by those words prefixed before the Common prayer Book of ceremonies where they say That they be not dark and dumb ceremonies but are so set forth that every man may understand what they do mean and to what use they do serve and that they are apt to stir up the dull mind of man to the remembrance of his duty to God by some notable and special signification whereby he might be edifyed This ceremony therefore amongst the rest is declared to be but of that teaching significancy which is allowed in Five Disput. to the Surplice and therefore being onely for the remembrance of so Christian a duty being a means no where forbidden may lawfully be used The Ring in Marriage though acknowledged Five Disput. before quoted to be a symbolical sign and lawful to be used pag. 406. yet I humbly conceive that it is appointed for to remember the party that weareth it of the covenant of her God which she hath entred into with her husband at the publick celebration of Matrimony before many witnesses The engaging covenanting act in the
Doctrine and instructions of very necessary matter Worthy Sirs I beseech you consider whether this hath not been the effect of your strife and contention about these things of less importance and hath not alienated the minds of many that they will never hear your instructions in matters necessary to salvation It is hath not yet give me leave to tell you it will unavoidably be the end of your present Non-conformity Do you think that the way for to establish and continue those things which should be esteemed of greater force and value than a form of Prayer a Rite or Ceremony viz. That soundnesse and purity of Doctrine that we have amongst us and the great liberty of Preaching thereof is for you to suffer deprivation of your Ministry and hereby endanger all for matters that the Reverend Beza saith are not Tanti I find indeed a seeming Objection by the Petitioners for Peace pag. 13. That if men must be cast out of the Church or Ministry because that they are not wiser then the most Learned â—s the Pastors of most of the Reformed Churches and as Hildersham Bains Parker Ames Dod Ball Nichols and many such others as have taken Non-Conformity to be a sinne how few alas how few will there be left But if you be pleased but to consider of the Quotations that I have presented before you of the Ancient pastors of most of the Reformed Churcher of what is newly come forth by Mr. Durel in his Book entituled A View of the Government and publick worship of God in the Reformed Churches beyond the Seas and also of what followeth It will appear that this was a very great mistake and that they have not taken this Conformity to be a sin but disobedience rather to the commands of our Superiors in this Case to be a sin and great abuse of Christian Liberty Of this mind as I take it is the Reverend Beza Epist 24. ad Peregrinarum Ecclesiarum in Angl. Fratres Coxsequitur cum abuti Christianae libertatis beneficio qui vel suis Magistratibus vel praepositis suis sponte non paret in Domino nec conscientiam fratrum edificere studet Now I humbly conceive that he that by refusing obedience to the commands of his superiors shall be exposed to those sufferings which the Act inflicteth in this case he doth not take the way to edifie the conscience of his Brother but to fill it with horrid perplexity and fear about these indifferent things concluding surely they are out of measure sinfull that men will rather suffer so much then conform to the use thereof As to what hath been said by those worthies of our own Nation taking Conformity to be a sinne I hope I shall make it appear by this following Discourse to be a great mistake But if any of those have taken Conformity for a sin is this an Argument sufficient for Ministers and Teachers of others that do professe to abhor the Popish Doctrine of infallibility in the Church of Rome for to stick to the practice of it In this case because that you would not be thought to be wiser than they that have taken Non-Conformity to be a sinne In my weak judgement it is being too much of the Colliers Faith that I have read and doth savour of too much following the Tradition of our Fore-fathers in these matters Certainly those Traditions that do tend to the disturbing of the Peace of the Church and State wherein we live to the alienating our affections from each other that do professe our selves to be Christs Disciples that do incline the minds of men to decline the example of Christ and of his Apostles and to condemn the practise of many precious and pious servants of the Lord. These are such Traditians as make the Word of God of none effect such for which Saint Paul repented he had been so zealous for Gal. 14. and such as from the observance thereof Christ came to redeem us by his most precious blood I confesse there is scarce any thing doth more stick with us in matters of Religion than to renounce the Traditions of our Fore-fathers Our Fathers worshipped in this mountain said the woman of Samaria to our Saviour And if ever any had cause seriously to bethink themselves we of this Nation have whose discontents and animosities grounded very much as I conceive upon the Opinions and Traditions of some good men since our Reformation from Popery have produced the most dolefull effects that I think any History in the Christian World can produce or parrallel Charity induceth me to believe that if 〈◊〉 Worthy men such as Mr. Hildeâ—sham that â—â—ch written so perswasively in Lecture 35. on Psal 51. to satisfie weak Christians about the Surplice and the Cross and to keep them from leaving the publick assemblies therefore and Mr. Paul Baines that so zealously reprehended in his Book upon Ephes 2.15 fol. 297. a Secession and departure from the Church of God our visible assemblies shewing this was not so much to reform as deform giving also this most excellent Rule which I find in other Pious and Learned mens advice * Aug. Epist 119. Multa Tolerantur ubâ— facultas non datur refecandi Bâ—za Epist ad fratres Anglican Possant acâ—etiom debent multa tolerariquae tamen non recte praecipiuntuâ— That whatsoever lyeth not in our power to reform it shall be our zeal and piety to tolerate and patiently bear And Mr. John Ball that hath so vindicated the Common Prayer and Catechisme of the Church of England as containing such points so contrary to Popery that it is not possible Popery should stand if they take place A say again that while I do consider of the spirits and principles of these men whatever they might be as to their practice yet that they could not well take Non-Conformity to be a sin their Principles and Arguments against the Separation now in Print some of which you shall meet with in this following Discourse clearly evidencing of the same And I am apt to think that had they but survived those Warres which many of us have done who have seen and been Spectators of those garments rolled in blood and of all those dolefull and dismal effects of our differences about modes of Worship and Government And had they but experienced how much when the bodies of men subdued by the power of the sword their minds were no way reconciled to that Government and Worship which was earnestly endeavoured to have been imposed upon the Kingdom And had they but seen how much by the same persons that helped to subdue the other they were opposed with the same bitternesse as was the Episcopal Government and their extirpation by some endeavoured root and branch I cannot but believe that they would have been of the same judgement about these things as the Reverend Mr. Perkins is of an Oath when it doth become impossible This is as a voice from Heaven to declare that we are set at liberty
pitiful mistakes and those which have seperated from the Church of England as a false Church to see that they have been of a false Opinion Doubtless we should then and I fear not till then be practical Christians as to those Gospel-duties which I find conjoyned together by the Holy Ghost in one verse 1 Pet. 2.12 Honour all men love the Brotherhood fear God Honour the King As we are now in this confused and devised state and condition much out of love with Uniformity Many of us do profess that we love the Brotherhood those that are of our own Fraternity of this or that party but we do not honour all men but herein the Lord be merciful to us how do we dishonour and reproach one another if they be not of the same way for modes of Worship and Government which we like best our selves The offences of the tongue Baxters Vain Religion of the Formal Hypocrite pag. 198 205. by all sorts of persons you will find reproved at large which sheweth that yet we are far from honouring all men Many there be that doe professe they greatly fear God but they do not honour the King by yielding obedience to his lawfull Commands but dispute the meetnesse and the fitnesse of them If therefore now by what I have in the integrity of my heart offered to your consideration the God of Love and Peace shall incline your hearts to yield universal obedience to the Act for Uniformity you will thereby shew your selves to be such as truly fear God who is the God of Order that you honour the King love the Brotherhood and honour all men you will have no occasion then to censure those that differ from you in modes of Worship nor any to censure you if once there be an Uniformity therein For all these good ends and purposes Reverend and much Honoured in the Lord do I humbly offer these my ensuing Meditations to your View which hoping you will take by the right handle desiring your charitable construction and reception of this extraordinary attempt beseeching God to accompany it with as extraordinary a blessing that it may obtain my desired ends and aime I take leave to rest London July 7. 1662. The unfeigned desirer of your Continuance in the Ministry R. L. TO All true lovers of Truth and Peace with the Prosperity of this famous City and Kingdom and the continuance of their Pious Preachers still amongst the Inhabitants of the City of London especially Worthy Fellow-Citizens THat I may remove a very grand obstruction to the reception of those Truths which only Christian Love and Charity have compelled me to make publick in these following Papers Let me prevail with you in the first place to fix this seriously upon your Souls and really to believe it That although I do plead for Uniformity as the way to Unity and the means to continue our good Ministers still amongst us yet that I plead not for formality in the Service of God I know that is a dangerous sinne and desire it may be shunned by my selfe and all others as the very cut-throat of the Power of godlinesse But yet withall give me leave to tell you that want of Uniformity and a publick Agreement in publick Worship is a great impediment not only to that Peace which Christ hath left amongst us as a Legacy of precious concernment but also to the propagating of Religion amongst us in the life and power thereof And that other good men have been of my mind herein I find by their Writings especially that scrious recommendation of Church Unity and Uniformity written by Mr. John Brinsley of Yarmouth Anno 1646. a Discourse very seasonable and worthy of your perusal I may peradventure by way of perswasion to Uniformity seem to some to speak too much for the lawfulnesse of what the Law requireth as a means for the settlement of a publick Agreement amongst us in the Worship of God But if you please to consult with the Reverend Mr. Richard Baxter in his Five Disput you will find that he hath said so much to this purpose that it may well be matter of wonder that he and others are so backward in declaring their Conformity For though many weak Christians by general discourses against Idolatry Superstition and Will worship are apt to think that all circumstantial additions to Gods Worship are sinful and that thereby Gods Ordinances are polluted with umane inventions yet you will find Mr. Baxter fully declaring the contrary particularly that a stinted Liturgy is in it self lawfull pag. 359. which he proveth bâ— eight very good Arguments That it is lawfull to use a Liturgy that is not taken out of Scripture as to words pag. 380. That significant Ceremonies are lawfull as the Surplice and Sign of the Crosse meerly as a professing signall action pag. 405. That Musical Instruments and the help of more artificiall Singers and Choristers are warrantable pag. 406. And speaking concerning the lawfulnesse of professing Signs as subscribing our names standing up or the like pag. 404. Sect. 18. he saith To this end and on these terms was the Sign of the Crosse used heretofore by Christians and afterward standing up at the Creed as also adoring with their faces towards the East c. They used those onely as significations of their own minds instead of words as the Prophets of old were wont by other signs as well as words to prophesie to the people c. Now the said Reverend Person after several instances of this nature to which I referre you saith pag. 406. Sect. 15. In all these cases it is no usurpation nor addition to the word or institution of God for man to determine it is but an obeying of Gods commands c. which passage I beseech you all seriously to mind your Ministers of As also what he most Christianly then professed concerning kneeling at the Sacrament pag. 411. That though it might be sinfully imposed yet saith he for my part I did obey the Imposers and would do it if it were to doe again rather than to dislurb the Peace of the Church and be deprived of its communion For saith he further I am not sure that Christ intended the example of himself and his Apostles as obligatory to us that shall succeed I am sure it proveth Sitting lawful but I am not sure that it proves it necessary though very convenient But I am sure he hath commanded me Obedience and Peace These things premised I hope will not only prepare you to read what I have written without prejudice but also provoke you to joyne with me in prevailing with your beloved friends of the Ministry that they will to what I have written in this Discourse seriously adde the corsideration of what I have last quoted from that worthy person Mr. Baxter from whence it will appear that what ever they may doubt or scruple as to this or that particular command of their Superiors as to matter of Conformity yet this
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
Sect. 7. I beseech you therefore for the Lords sake do not dispute your selves out of the Exercise of your Ministey do not bring your selves in trouble needlesly and thereby trouble the peace of the Church It is a very strange conclusion in my simple judgment That because there needeth no Law to make that which is neither commanded or fo bidden to be indifferent Five Disput. pag. 437. that therefore it is not lawful to make any thing the Subjects duty by a command that is meerly indifferent but that indifferent things must be left for us to use or not to use at cu own liberty Sect. 8. I beseech you all consider but what is said Five Disput. page 439. to this purpose If God have left us this liberty Men should not take that liberty from us without great cause and without some accidental good that is like to come by depriving us of that liberty and that good must be greater then the accidental evil To all which I do fully agree and offer to consideration whether what I have said all this time that the liberty that God hath left us in private whether we will use a form or no form in Prayer being taken away at sometimes onely in publick for I am of the mind of K. Charles the First of blessed Memory in his Meditation on the Ordinance against the Common prayer though I am for Common prayer before Preaching That yet there is use of a grave modest discreet and humble use of the Ministers gifts even in publick the better to fit and excite their own and the peoples affections I say whether this liberty is not taken away without great cause viz. for the Peace of the Church which was the cause why the liberty of eating Bloud c. was taken away from the Gentile Christians Acts 15. Sect. 9. And that the accidental good which is like to be by Uniformity is greater then the accidental evil which is the depriving us of our liberty so that as Mr. Calvin saith the Pastor in his Function may not lawfully depart from that Form and those Rites appointed which he had liberty to do before Will evidently appear not onely by what I have said of Obedience to the Act of Vniformity as the way to Unity but also by what you may find in the Five Disput. amongst those many reasons which are there given for Obedience in lawful things such as a Form of Prayer the significant gestures of standing at the profession of our Faith and the Surplice c. as you will find in the said Disputations if I have not forgot what I have there read are there granted to be lawful Sect. 10. If I mistake not amongst those reasons beginning at pag. 483. which are all very good ones and I desire may be laid to heart in this juncture of time I find pag. 487. reason 10. That by this disobedience in things lawful the Members of the Church will be involved in contentions and so engaged in bitter uncharitableness and censures and persecutions and reproaches one of another which scandalous courses will nourish Vice dishonour God rejoyce the Enemies grieve the Godly that are peaceable and judicious and wound the Consciences of the contenders We see the beginning of such fires are small but whether they will tend and what will be the end of them we see not Sect. 11. Now if the preventing of every one of these sinful evils be not a greater good then that accidental evil before spoken of That which I further offer I desire may be seriously laid to heart As there is nothing as Mr. Calvin saith to which the Wit of man is so averse as subjection so there is nothing to which humane nature is more subject then those sins before-named in Five Disput as Uncharitablenesse and Censoriousness about small matters we have found it so by woful experience both formerly and to this present day It is easie to observe how such as take their liberty as to matters of Conformity that do not wear the same Canonical habit as it is called that are no Common prayer men how are they esteemed by the generality of professors for such that see more into the evil of these things then other men And on the other side how are those which do conform such as are peaceable and judicious how are they condemned and censured by the same persons for Sursingle-men and superstitious temporizers Sect. 12. There being therefore such probable grounds of hope that by a generall obedience to the Act of Vniformity these evils may be remedied these sins suppressed which dishonour God grieve the judicious godly make the Papists to be confirmed in their ill opinion of us for our dissentions occasion others to fall off to them as we find it to be the case of Grotius mentioned Five Disput Upon all these considerations laid together I humbly conceive I have made it evident to all That obedience to the Act for Vniformity is the way to Unity Wherein I have also proved how great the mistake is in the Petition for Peace That the commanding of these unnecessary Impositions have been the cause of all the dissentions and divisions that have been from the beginning of the Reformation of Religion in King Edwards dayes Sect. 13. I shall speak a word or two in order to the inclining of such as are concerned to observe the Act of Vniformity by shewing the great mistake there is as I humbly conceive in what is urged by the Petitioners for peace pag. 15. who there say on the comrary That if these unnecessary Impositions were removed we should enjoy a blessed unity and peace For if the bare removal of these unnecessary Impositions would procure a blessed unity and peace Give me leave to desire you seriously to consider how cometh it about that in all this time of liberty from these Impositions we have been so wofully divided that were so unanimous before against the rites and ceremonies of the Church Sect. 14. Surely had I known so much before the beginning of those troubles as now I know that there was so great a difference and feud between the Non-conformists and the Separatists as now appeareth unto me by their Writings that I have seen between them in the Bishops dayes I should have foreseen by their principles which I gather most clearly in a book set forth by Mr. Simon Ash written by Mr. John Ball against John Can edit 1642. by which book it appeareth that the one sides principles did tend to Independency and the other to Presbytery I say I think verily I should have foreseen that when the Bishops were down great dissentions and divisions would arise amongst themselves Sect. 15. Mow that it did so fall out that they did fall out extremely when Episcopal Government was laid aside is so well known to all the Christian World that I need not fear I should be the first publisher thereof which animosities and divisions and oppositions of each
our own particular places and callings by a lawful Authority this maketh that which was Treason in others to be a duty incumbent on us by virtue of the Oath aforesaid Sect. 6. For answer to which I humbly conceive though it be an evil thing after Vows to make inquity yet to prevent a greater evil it is that which is our great concern at this time to do that which we should have done more seriously before we entred into the said Covenant make this inquiry Whether any persons whatsoever who have no Authority from Gods Law or from the Law of the Land to alter the Government of Church and State though for so good an end as publick Reformation are a lawful Authority to impose an Oath upon others for to endeavour to do that thing which is unlawful in it self For if this appear to be the case I humbly conceive that we may lawfully make this Declaration That I hold my self or any other person bound by the Solemn League and Covenant to endeavour the change or alteration of Government both in Church or State Sect. 7. In order to the clearing of this let us first to the Law and to the Testimony even unto the sacred Word of God For in the inquiry which I propound we are all to make for the satisfying of our consciences The rule I propose is first Gods Law whether any persons whatsoever who have no Authority from Gods Law to alter the Government of Church and State though for so good an end as publick Reformation are a lawful Authority to impose an Oath upon others I beseech you Brethren who do so much press for a command out of Gods word to warrant what you do to show me where there is any command of Christ or any approved example in the Holy Scriptures for subjects without the consent of their Prince and Soveraigre to swear and make others to swear that they will endeavour an alteration of Government in Church or State though for so good an end as publick Reformation Sect. 8. I must needs profess that I do not or cannot upon my own search find any precept or president for the same in the Old Testament In the New indeed I find general precepts for Christians to submit themselves to Principalities and Powers 1 Pet. 3.1 To yield obedience to every Ordinance of man for the Lords sake whether it be to the King as supreme or under-Governours that are sent by him c. 1 Pet. But nothing that may give warrant for this practice for subjects to bind themselves or others to endeavour any alteration of those humane creations to which they are to submit for the Lords sake Neither by an Oath or Covenant to swear a publick reformation without or against the consent of their Kings and Governors And therefore which is observable all Covenant-reformations from Joshuahs time to Josiahs time were regularly commanded by the good reforming Kings and chief Rulers but none by the Elders of the people against the cammand or consent of their Soveraign The Covenant that all the people stood to 2 King 23.3 was made by the King And the King stood by the Pillar and made a Covenant before the Lord and the Oath at which all Judah rejoyced was not by them imposed upon the King but the reforming King 2 Chron. 15.8 9 15. compared after that Asa had taken away the abominations out of the Land of Judah and Benjamin Verse 9. he gathered all Judah together This was the ground of the Assembly at Jerusalem in the third year of the reign of Asa they assembled not to make this Oath at which all Judah rejoyced without the Kings Authority by which he did gather them together Sect. 9. If therefore there be no command or example in the Old Testament approving this practice the express commands of the New Testament forbidding things of this nature and tendency the scope of that place 1 Pet. 3. being to arme the Christian Churches against that vile Sect who called themselves Gnosticks as knowing more of the mysteries of the Gospel them others who taught amongst other things destructive to humane society the Doctrine of liberty and manumission to Christian subjects and servants as by considering of what followeth to the 12. Verse may appear And thus now having from Gods Laws shewed that there is no precept or president for subjects yea for the Elders of the people to enter into a Covenant for publick reformation without the consent or gathering together of the King and that therefore consequently they are no lawful Authority by the Law of God to impose an Oath upon others Sect. 10. This being considered I humbly conceive that we have nothing now left to resolve our consciences in this case but the known Law of the Laid and the Fundamental constitutions of its Government And I should think this very consideration should put such of the Ministry as are scrupulous to a little pause and make them to suspect their own judgements in this point all this while The resolving of this case of conscience being so different from those whose subject matter are not so perplexed intricate and doubtful that without the help of the Lawyer the Divine may prove but a blind guide and when the blind lead the blind our Saviour tells us both will fall into the duch Sect. 11. I have somewhere read a very good direction which if we had followed at first might have prevented this inquiry now concerning making Vows and Covents That no action which is matter of Question and Dispute especially of Religion should be the matter of a Vow And the instance that is given is in a case somewhat like ours which I desire may be laid to heart Sie Novatus Novitios suos compulit ad jurandum ne unquam ad Catholicos Episcopos redieriat Euseb l. 2. Eccles Histor For Novatus the Authour of the second great schism as I find in Mr. Brinsley's Arraignment of Schism for him to compel his Novices which he had drawn into that sin with him to enter into an Oath that they would never return to the Catholick Bishops never be ordained by them more or submit to their Jurisdiction the matter of this Oath was unlawful in a very mild sense because doubtful Sect. 12. And if the modes of Worship and Discipline were not doubtful and disputable amongst us when this Covenant of endeavouring to alter the Church-government was imposed what was the reason that there were such writings for and against the mode of Church-government c. almost ever since the Reformation of the Church of England Sutcliffe de Presbyt edit 1591. Bilsons Perpetual Church-government 1610. with those contests which were betwixt Dr. Downam and the Diocesans Tryal much about the same time with many others and continued to the sitting of the Parliament called by the King 1640. So that doubtless these matters were very disputable and to be made the subject of an Oath we now find dangerous as I
together with their sections of the same were not of Gods appointment Yet all these things which tend to an universal agreement in the publick Worship of God are by Mr. Ball acknowledged to be of men and no sinful additions though no where commanded Sect. 8. The like may be said saith Mr. Ball pag. 47. of the divisions of the Chapters and Verses in our Bi-Bles The phrase of speech and method used in Prayer Preaching Administring of the Sacraments and the very words of Translation wherein the Scriptures are read and cannot be one and the same in all Societies and so are circumstances how oft at what hour on what day in what place the Pastor shall Preach which are particular determinations of the Church and so variable This is when the Church seeth it necessary But to be more clear and satisfying as to what I have propounded to speak to as to the lawfulness of Uniformity by a form of prayer c. I shall offer further a very substantial argument that I find in the Five Disput 359. Proving a stinted Liturgy is in it self lawful this saith he is thus proved Sect. 9. Argument 1. That which is not directly or consequently forbidden by God remaineth lawful a stinted Liturgy is not directly or consequentially forbidden by God therefore it remaineth lawful The major is undoubted because nothing but a prohibition can make a thing unlawfull pag. 359. Now the minor that a stinted Liturgy is not forbidden we need no other proof then that no prohibition can be produced Five Disput. pag. 361. If it be prohibited it is either by some especiall prohibition or by the generall prohibition of not adding But it is by neither of these therefore not at all Special prohibition I never yet saw any produced God hath no where forbidden a form of prayer and the general prohibition of not adding extends not to it For first it is the Worship of God which is the matter we are there forbidden to adde but the praying with a form or without a form as such are neither any part of the Worship of God c. Secondly if prayer with a form be an addition to Gods Worship then so is praying without a form for God onely commands prayer but neither commands a form or that we forbeat a form Thirdly undetermined mutable modes and circumstances are none of the prohibited additions but left to humane determination Sect. 10. Beloved this argument is as I said before a very good one to prove the lawfulnesse of a set or stinted form of prayer and I desire heartily that the Author of the sober and temperate discourse against Liturgies and a form of prayer as well as against the Imposition thereof and so all such who are affected with his arguments as it hinders the intention of our souls and of the fervency of our spirits in prayer would consider of this arguments of Mr. Baxters before said and also of his second argument pag. 367. of his third also and of his fourth which is that Christ hath left his approbation of such forms by his own owning and citing them by his thrice repeating the same words in his prayer which if it had been any hinderance of the fervency of our spirits in prayer or limiting that spirit of grace or supplication which was in him above measure he would not in his Agony have used the same words in his own prayer three times as the Evangelists do record Sect. 11. But as I said before besides the usefulness of the first argument to prove a stinted form of prayer lawfull I shall crave leave to offer the same argument for to prove obedience to an imposed form of prayer with an Uniformity in rites and ceremonies to be lawful also That which is not directly or consequentially forbidden by God remaineth lawful Obedience or Conformity to the use of a Form of Prayer with certain rites and ceremonies tending to decency and order are not directly or consequentially forbidden by God The minor that proveth that a stinted Liturgy is not forbidden proveth also that obedience to a stinted Liturgy or form of publick or common prayers is not forbidden and therefore obedience when imposed or required is lawful Besides which aforesaid argument which doth well agree with Mr. Balls in answet to Mr. Cans as you shall read hereafter I desire you to consider whether that Mr. Baxters second proposition upon this head doth not hugely corroborate what I propound to speak principally to in this case That obedience to an imposed form of publick prayer is lawful viz. pag. 365. That a stinted Liturgy in some parts of publick holy service is ordinarily necessary that is excepting some unusual cases Sect. 12. The parts of Worship where a set form is necessary are 1. Reading of the Word 2. Singing of Psalms 3. Baptism 4. The use of a form of Consecration and Administration of the Lords Supper 5. The blessing people in the name of the Lord. 6. Ordinarily there should be somewhat of a form of Confession of Faith 7. If there be not a frequent use of many of the same words and so somewhat of a form in Marriage Confirmation Absolution Excommunication the danger will be more then the benefit by mutation will be 8. And with some Ministers even in prayer a form especially about the Sacraments the ordinary use of a form may be the best and fittest way Now if in all these parts which I have extracted First the nature of the thing sufficiently proves the ordinary fitness of a form Secondly the constant practice of almost all Churches if not all is for it c. that in these parts of Worship there should be a form commanded Then obedience to a form of prayer and other Rites c. by the Text also quoted by Mr. Baxter pag. 367. is lawfull Sect. 13. Now to what I have said proving the lawfulness of obedience to a form of prayer and other Rites and Ceremonies not forbidden I desire it may be considered that whether the third proposition in Five Disput. pag. 367. may not be serviceable to the end I propose That a form of prayer at some times may not onely be submitted to but be desired when the peace of the Church doth accidentally require it Concerning which I shall onely say that what I find there is very true in the same page He is far from the temper of a Christian that sets sought by the peace of the the Church that he would not use a lawful means for the procuring of it when Paul would become all things to all men to save some and would eat no flesh while he lived rather then offend his weak brother Sect. 14. Doubtless if S. Paul who while he was at his own liberty was so wary of offending his weak brother that he would eat no flesh while he lived rather then do so he would if under the command of his superiours for the peace of the Church been uniform in Gods publick
shall onely remember you of a very great remark Josh 22.9 The Children of Reuben Gad and the half tribe of Manasses they build an Altar by Jordan even a great Altar to see to ver 2. this the rest of the tribes of Israel took for a rebellion against God and like to be a very great provocation ver 16 17 18 19. beseeching them whatsoever they did not to rebell against God or them in building an Altar besides Gods Altar Thus to do I say the rest of the Tribes did account to be a great sin this was to set up Posts by Gods posts c. Now observe though what was done here was done without any particular command from God nay was seemingly contrary to it for to build an Altar besides Gods Altar yet if you consult the story you will find that though they do not deny what their brethren apprehended about this significant sign yet they did justifie their erecting or instituting it for a token or a witness to future generations that they were Members of the true Church that they had a part in the Lord ver 27. it was upon a religious account they did this and yet it was no Altar for burnt offerings or sacrifices this they did utterly disclaim ver 29. Sect. 10. I wish from my heart this Instance might be well considered of and what was the effect of it in those dayes For though before the children of Reuben had declared their true grounds and reasons why they did set up this said token sign or witness the rest of the Tribes were resolved to imbrue their hands in their brethrens blond even for building this Altar ver 12. it had very near occasioned a civil War but when they had understood their reason for so doing and perceived they were not guilty of Idolatry which they feared ver 16 17. they were content with what the childen of Reuben spake ver 30. Sect. 11. They might as we do now in cases of this nature have charg'd them with superstition saying Where is your warrant out of the Word for what you have done you have set up posts by Gods posts is this according to the pattern in the Mount this is contrary to the precept you have so lately received Deut. 12.32 you have made an addition to Gods Word have you not the seals of the covenant Circumcision and the Passeover to remember you and your children that you have a part in the Lord and are his people but must you go and make a significant ceremony of your own invention nay which is worse take Gods own Institution his holy Altar and design it for another purpose then he intended it This and much more might they have said had they been of the temper and tenents that many good people are of in our dayes But Phineas said ver 31. This day we perceive that the Lord is among us because that you have not done this trespass against the Lord. Behold here they clear them from sin that they had transgressed no commandement of God Nay this holy man doth ingeniously confess that had the children of Israel proceeded to have made war with their brethren upon the apprehension they had of Rebellion and Idolatry c. that they had offended God and had fallen into his hand who is a consuming fire But saith he now you have delivered the children of Israel out of the hand of the Lord. And the people of Israel when they were informed by Phineas and the Princes of these things they were also of so yielding a temper that the Text saith that the report that Phineas made had these two excellent effects ver 33. They were very well pleased with what the Reubenites had done and they blessed God who had kept them from committing of murther upon a mis-apprehension that their brethren had committed Idolatry Sect. 12. I have been the larger in glossing or paraphrasing upon this practice and all the material passages thereof Being perswaded that if God would but give to his people that are most zealous against Idolatry and superstition to be of the mind the children of Israel were of then that they would without passion and prejudice hear the defence those make for themselves in commanding or doing things about Religion and the modes of Worship and Discipline which may seem to others to be Idolatrous as the Altar at first did to the Israelites and but charitably believe what the Church of England declares in their Apology chap. 17. division 1. and also in their preface to the Common prayer concerning ceremonies in general and of the Cross in particular in her Canons it would hugely conduce to heal us by extinguishing our great heats and animosities and by delivering us from scrupleing our selves and censuring others about the same That so after all our unbrotherly and unchristian differences and discords about the modes onely of Worship as Mr. Baxter saith we may now serve the Lord with one shoulder and with one mind and mouth glorifie God Sect. 13. In particular did the most unsatisfied but believe what hath been written in the defence of the sign of the Cross in Baptism by the Canons of the Church or what I now write of it that they do not by appointing or conforming to it set up an Altar by Gods Altar or adde a Sacrament to a Sacrament thereby It is but Ed as the Reubenites called their significant sign it is but a witness or a token as the Church teacheth that persons baptised may not be ashamed of Christ a duty as I said before of high concern They do not place any worship or holiness in this sign as the Papists do but that it may appear that they are not guilty of novelty they do retain the signe of the cross amongst them as being of great antiquity in the primitive Church and used as a means to mind the Christian Converts then from Paganism that they should not be ashamed to confess Christ nor yet of his cross which was foolishness to the Gentiles as the Apostle speaketh Sect. 14. But now finding that Mr. Baxter in his Five Disp after he hath granted that it is in the power of men to determine of such modes and circumstances as are necessary to the performance of that Worship which God hath instituted in his Word and therefore lawful governours may in such cases bind us by their commands pag 400. Sect. 5. And thereby I suppose impose them Giving for instance that it is left to human determination concerning time and the Utensils about Gods Worship pag. 401. whether we shall preach in a Pulpit and what shall be its shape where we shall read whether we shall baptize in a Font or Bason and of what materials whether of Stone or Pewter whether we shall receive the Lords Supper at a Table or in our Seats whether it shall stand in the East or West end of the Temple or the middle whether it shall have rayles or no rayles c. pag.
Now if upon a serious search into Gods blessed Book we find no command of Christ forbidding the command of our Superiours in my poor apprehension the conscience is set at liberty from doubts fears and scruples and the more evidence we have thereof the more perswasion but some you may observe from Mr. Randall is necessary And thus now having presumed to shew how in my weak judgement this fourth Direction of his may be practicable I shall proceed to the next which I reckon his fifth 5. Take such a course whereby thou mayest obey the Magistrate and the Church and yet not offend the weak herein is wisdom Sect. 8. That this may be done that weak Christians that is such who yet know not their Christian liberty concerning these circumstantials in Worship not determined by Gods Word who are apt to judge and censure those Ministers that do conform to the use of these indifferent things which are of the same nature with those matters of offence about meats drinks and dayes that were Rom. 14. that I say weak Christians may not be offended and be delivered from their fears and scruples about sinning against Christ in their own use of the same I humbly conceive that as this weakness hath been much contracted and is much continued by what they have sucked in from the general exhortations of their Teachers against Idolatry superstition and humane inventions in Gods Worship amongst which the things before spoken to have been baptised into that name because reducible to no command So the way to strengthen them is for such Ministers who have not been cleare in their expressions and whose Ministry hath a command of their consciences and affections in other substantial truths plainly to instruct them and inform them in the nature of these things to which they conform and yield obedience Sect. 9. I say did such Ministers who zealously in their preaching set forth the excellency and necessity of Christ of Holiness and Regeneration and of the sinfulness of sin with the like faithfulness present their hearers with the sinfulness of the sin of disobedience to the commands of our Superiours in matters not simply unlawful faithfully shewing them that the best way for to make these things not simply unlawful in themselves not to be so to them is to rectifie their judgements and perswade their consciences as aforesaid And also That the onely cure for our contentions about these lesser things is to mind the substantials of Christs Kingdom indeed Rom. 14. directing them to proportion their zeal more about these things then these poor circumstantial matters in difference Sect 10. I do verily believe that did such Ministers who are holy and unblameable in their lives and powerful in their preaching but make these particulars aforesaid the subject matter of their information of their hearers in the Ministry of the Word and not confound things that differ and in general terms declaime against superstitious inventions of men and additions to Gods Worship c. There would be great hopes through Gods blessing upon on this means that those who now speak evil of those things which they understand not that cannot say as the Apostle Paul in the like case Rom. 14. I know and am perswaded But they are perswaded against indifferent things as sinfull though they have no clear and distinct knowledge of the nature of these things and therefore are but weak in knowledge whatever they may think of themselves They would by this means come to be enlightned to be better informed to understand their christian liberty and so the grounds of their offence and scandall through their weakness would be taken away Sect. 11. And in order to this if I mistake not what the Law of the Land now requireth every Lecturer to do the first time he preacheth before Sermon and also upon the first Lecture-day every moneth pag. 86. may very much comport with the advice aforesaid and together may much conduce to the practice of Mr. Randalls Fifth Direction viz. to take such a course whereby we may neither offend the Magistrate or our weak Brother But what now if this cannot be done but at some Ministers first conforming according to the Act Some Christians till they be better informed will be offended what is to be done in this case This Reverend Person whose memory is precious with many old professors to this day proceedeth further to that which for methods sake I call the sixth Direction pag. 143. 6. Yet rather obey the Magistrate though with offence Sect. 12. And the reason that he gives is this which I desire may be seriously weighed For here disobedience is the greater sin and so takes away the sin of offending the weak and indeed in this case I give no offence because my hands are bound and I have no liberty to do otherwise CHAP. XIV Contains the course that a Minister is to take as to conformity Though scandal be taken by weak brethren in which Chapter the Doctrine of scandal is considered and what is alleadged by the Author of the Temperate Discourse is answered and the Magistrate freed from what is charged upon him under this consideration Section 1. NOw because that much is rapt up in a very few words I shall endeavour to let it into the understandings of weak Brethren by taking them into these proportions 1. First that though to offend the weak in things wherein we are at our liberty be a sin yet when these things come to be commanded by the Magistrate and I obey not here disobedience is the sinne to be laid to heart And the reason is because that though the matter of the command be indifferent yet obedience to that command is an express Gospel-duty 1 Pet. Rom. 13. c. And therefore as Mr. Randall saith taketh away any just cause of offending the weak 2. Secondly that where Christians are not at liberty being not sui Juris but under the command of their superiors to do those things which are not simply sinful and unlawful and in conforming to their commands I give no offence to my weak brother this may be scandalum acceptum but non datum I give no offence saith Mr. Randal And the reason is because my hands are bound where I am not at my own liberty but for the Peace of the Church the propagating and honour of Religion which is weakned by differences and divisions about modes of Worship c. I am commanded to do such things which may seem to be superstitious or superfluous to weak Christians and they may be scandalized thereat and take offence yet observe what Mr. Randall saith I give none by so doing And therefore what I find concerning the judgement of the Doctors of Aberdeene of old is very confiderable That the scandal of brethren weighs light when put into the scale with the command of Authority Sect. 2. This being the great argument used against Non-conformity in the Treatise of the Discourse of Liturgies
for Uniformity may be lawfully observed with a safe conscience if I be not mistaken This hath been my work and endeavour to prove by the holy Scriptures the practice of the primitive Church the judgement of the most Eminent Divines of the Reformed Churches abroad by the concessions of severall pious Non-conformists which are dead and by what I have alleadged from Mr. Baxter Five Disput. First that an Vniformity in Gods pulick Worship by obedience to a form of prayer Secondly that to conform to the use of the Common prayer of the Church of England with the Rites and Ceremonies of the same Thirdly that to subscribe to the 39. Articles of Religion Fourthly that to receive Ordination from Bishops though ordained before by Presbyters Fifthly to declare against the binding power of the Covenant That all these are lawful and warrantable Sect. 11. Consider therefore I beseech you that the way to keep your consciences safe and sound is to yield obedience to the lawful commands of our Superiors Rom. 13. It is given as the reason why we should obey our Superiors even for conscience sake For If conscience be truly tender it will check and chide us for our disobedience and our hearts will smite us for the same For Take heed therefore as you love your souls of this delusion in pleading conscience for disobedience for the heart being so deceitful we are very apt so to do I have in the integrity of my heart I hope made publick that Christian compassion and charity within me to the end that what I fear are like to be the sad effects of Non-conformity may be prevented And surely except the decree be gone forth against us for that general impenitency that is upon all parties for our new sins since new rare and unexpected mercies received and the continuance in our old ones Sect. 12. I should hope through the great piety wisdom and moderation of our Superiours in pressing more for the substantials of Religion the Power of godliness then the form and by the obedience of Inferiours to their commands in both these black clouds of Gods anger which I am apt to fear do still hang over our heads may be blown over our discords and divisions about these matters of mode in Worship and Government which I believe are both our sin and punishment may be healed and that spirit which I fear in many that at this day lusteth not after envy but bloud again may be subdued by a plentiful effusion of the Spirit of love and peace anb of a sound mind Sect. 13. In order to all this I have in the first place laid before you the consideration of this proposition That obedience to the Act for Uniformity is the way to Unity I have endeavoured to prove it I beseech you once more be perswaded to improve it by your practice I have as I said before shewed what is required may lawfully be done without sin I shall therefore desire you that laying aside all prejudice you would be pleased to grant me these two requests that I find made in Five Disput pag. 271. First that before you let out your displeasure against me for contradicting any of your conceits received opinions and traditions you would humbly impartially and with modest self-suspicion both study and pray over what you shall read written by so weak and worthless an one who can tell but that what I now offer cometh to your view as an answer to your prayers for information in these doubtful matters Secondly the next request of Mr. Baxters which I make is this That you will alwayes keep the faith charity self-denial and tenderness of Christians upon your hearts and the great ends and interest of Christ and Christianity before you and take heed how you venture upon any controverted points or practice that contradicteth the Churches unity peace and holiness Sect. 14. Oh Sirs if you will be pleased to keep that faith charity self-denyal and tenderness of Christians upon your hearts it will keep you from setting your wits on work as you are Scholars in this juncture of time to give a seeming answer to what I have said not as a Disputant having never been so high as a Sophomore in the Schools but as a compassionate Advocate for the Churches unity peace and holiness which last cannot better be promoted then by the continuance of holy men in the Ministry I say this faith charity humility self-denyal and christian tenderness kept close to your hearts at this time will keep you not onely from controverted points which contradict the spirit of Christianity but also from such practices which may contradict the spirit of Christianity also and obstruct the progress of the Church in holiness peace and unity Sect. 15. How much disobedience to the Act for Uniformity together with the deprivation of some Ministers thereby for the same may obstruct the Churches unity and peace may contradict the spirit of Christianity may hinder the propagation of the Protestant Religion may gratifie the hopes and expectations of the Romish Jesuites I wish you may not see when it is too late to repent thereof I conclude therefore with that pathetick cry for audience that came from Jotham when he uttered his parable Judg. 9.7 Hearken unto Me that GOD may hearken unto You. FINIS Courteous Reader These Books following with others are printed for Nath. Brook and are to be sold at his Shop at the Angel in Cornhill Excellent Tracts in Divinity Controversies Sermons Devotious 1. CAtholick History collected and gathered out of Scripture Councils and ancient Fathers in answer to Dr. Vanes Lost Sheep returned home by Edward Chesenhale Esq Octava 2. Bishop Morton on the Sacrament Folio 3. Grand Sacrilege of the Church of Rome in taking away the sacred Cup from the Laity at the Lords Table by Daniel Featly Quarto 4. Quakers Cause at second hearing being a full answer to their Tenets 5. Re-assertion of Grace Vindiciae Evingelii or Vindication of the Gospel a Reply to Mr. Anthony Burges's Vindiciae Legis and to Mr. Rutherford by Rob. Town 6. Anabaptists anatomized and silenced or a Dispute with Mr. Tombs by Mr. I. Cragg where all may receive clear satisfaction 7. A Cabinet-Jewel wherein is Mans misery and Gods mercy set forth in eight Sermons with an Appendix concerning Tithes and expediency of marriage in publicly assemblies by the same Author Mr. J. Cragg 8. A Glimpse of Divine Light being an explication of some passages exhibited to the Commissioners at Whitehall for approbation of publick Preachers against J. Harrison of Land-chappel Lancashire 9. The Zealous Magistrate a Sermon by T. Threscot Quarto 10. New Jerusalem in a Sermon for the Society of Astrologers Quarto in the year 1651. 11. Divinity no enemy to Astrologie a Sermon for the Society of Astrologers in the year 1653. by Dr. Thomas Swadling 12. Britannia Rediviva a Sermon before the Judges August 1648. by J. Shaw Minister of Hull 13. The Princesse Royal