doth belong to the Magistrate and Church-governour to command and appoint in matters of Religion pag. 8 CHAP. IV. The term Uniformity explained and this Proposition proved That obedience to the Act for Uniformity is the way to Unity pag. 12 CHAP. V. That indifferent things may lawfully be commanded and that to obey such commands is not onely lawfull but profitable for the Peace of the Church To refuse obedience to indifferent things as sinfull is Negative superstition with several considerations about the regulating of our zeal about things indifferent in themselves pag. 22 CHAP. VI. That to declare against the binding power of the Covenant according to the Declaration appointed by the Act for Uniformity is lawfull both by the Law of God and of the Land Wherein the judgement of reverend Mr. Perkins in six cases as to the not-binding power of on Oath is applied to the case in hand pag. 33 CHAP. VII That to declare That it is not lawful upon any pretence whatsoever to take up arms against the King and that we do abhor that trayterous Position of taking arms by his Authority against his Person c. is very warrantable by the Law of God and of the Land pag. 48 CHAP. VIII That Uniformity in publick Worship by obedience to an Imposed Form is lawful pag. 54 CHAP. IX The Vindication of the Common prayer of the Church of England be Mr John Ball from the aspersions of the Old Prownists and the Authors of the Temperate Discourse and Plus Ultra The lawfulnesse also of Conformity to it with its Rites proved by Bishop Jewell Martin Bucer and others pag. 60 CHAP. X That to subscribe to the 39. Articles of Religion and to declare an unfeigned assent and consent c. is not contrary to any command of Christ but lawful and warrantable notwithstanding all the objections made of old by Mr. Josias Nichols against subscription which are in this Chapter laid down and modestly removed Pag. 91 CHAP. XI That to subscribe to the use of those Ceremonies which have significancy in them as the Surplice and Crosse in Baptism is lawfull and warrantable proved by the judgement of Forreign and our own Modern Divines both Conformists and Non-conformists Pag. 106 CHAP. XII The general argument against Subscription to the Book of making Bishops Priests and Deacons because the Deacon we are to approve his description is not to be found in the Book of God answered The weakness of which argument is evidenced from the example of Christ and his Apostles also the great evil of urging this argument at large that nothing is warrantable but what is expresly commanded Pag. 110 CHAP. XIII The Order of Deacon excepted against by Mr. Nichols as exercised in the Church of England justified by Mr. John Balls argument for Lecturers Together with several directions from Mr. John Randal what is to be done in this present case of Conformity as to perswading of the Conscience Pag. 124 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 Pag. 132 CHAP. XV. That to receive Ordination from the Bishop though ordained before by Presbyters is lawful Pag. 140 CHAP. XVI That for our Ministers to receive Ordination by Bishops though ordained before by Presbyters will not conclude the Reformed Churches that have no Episcopal Ordination to have no true ministers and consequently to be no true Churches Pag. 151 Bucer Scripta Anglicana pag. 455. I give thanks to God who hath given you grace to reform these Ceremonies in such a purity And of the Common Prayer thus he there writes I have found nothing in it which is not taken out of the Word of God or at least which is contrary to it being rightly interpreted Mr. John Ball 's Answer to Mr. Can part 2. pag. 9. If the Common Prayer be wholly taken out of the Mass-book how cometh it to have those things which are so directly contrary to the Mass that both cannot possibly stand together Peter Martyr's Epistle from Oxford Nov. 4. 1550. to Bishop Hooper pag. 8. How be it I will not grant that these diversities of Vestures have their beginnings of the Pope for so much as I read in the Ecclesiastical History Euseb lib. 3. cap. 31. How that John the Apostle wore at Ephesus where he dwelled a Bishops apparel terming it Petalum seu lamina pontificalis As touching S. Cyprian the holy Martyr Pontius the Deacon writeth that a little before he should be beheaded he gave unto him that was appointed to behead him his vesture called Bâ—rrus after he had put it off and to the Deacons he gave his other Vesture called Dalmatica c. Chrysostom maketh mention of the white Vesture of the Ministers of the Church in Mat. cap. 26. homil 83. ad â—oâ—ul Antioch homil 60. c. But be it so let them be the invention of the Pope as you would have it yet notwithstanding for the respect of the Papistical invention in them I cannot be perswaded so much impiety to be therein that whatsoever it toucheth it doth by and by so corrupt that it cannot be lawfull for good and godly men to use godlily pag. 7. We read how that wine was consecrated unto Bacchus bread unto Ceres water unto Neptune oyle unto Minerva song unto the Muses and unto Apollo and many other things Tertullian rehearseth in his book intituled De Corona Militis Christiani yet for all that we stick not to use all these things freely as well in holy as in prophane uses although at one time or other before they had been consecrated to Idols and to Devils Perkins on Conscience of Oaths pag. 527. If at the first it were lawful and afterward by some means become either impossible or unlawfull it binds not conscience for when it becomes impossible we may safely think that God from heaven frees a man from his oath CHAP. I. Introductory and by way of Preface pressing the necessity of searching into the nature of the things commanded before suffering for the same Section 1. INquiries after Truth in matters controverted are not more difficult in their prosecution then pleasant and delightful in the satisfaction they afford For though it be a true assertion of Democritus that Veritas in puteo latet c. and cannot be drawn out but with much labour yet no dainties are so relishing and delicious to the taste as truth obtained is to our Intellectnals Sect. 2. But more especially ought we to desire to know the truth in matters doubtful which refer to our practice and especially such as refer to the purity of Gods Worship who is a Spirit and will be worshipped in spirit and truth And though this is to be done at all times yet
the Holy Ghost who is the spirit of purity piety and peace would not have been pleased with this decree or canon But the Scriptures tell us that this seemed good to the Holy Ghost Acts 15. and therefore no sin in them to command it And certainly had not this decree been yielded unto by the Gentiles ver 23. who testifyed their conformity to it by their rejoycing at the consolation when it was read ver 31. this very decree had occasioned as hot contentions and as great scandal to the Gentiles as was before amongst the Jews Sect. 10. But these good hearts being peaceably minded did not say see here these Jews which are the chief in Church-government they have a mind to promote the interest of their own Country-men and whereas we intended to be purely the Disciples of Christ they will have us to please the Jews be Disciples of Moses also Our old superstitious Pagan Priests never put such a restraint upon us as this surely if we observe this Canon we shall soon find them introducing more and the pure Worship of Christ to which we Gentiles were converted will by degrees be altogether corrupted with Jewish ceremonies But we find instead of such perverse disputings That such was their Primitive Peace Vnity and Charity that they did rejoyce at this decree and chearfully observe it Sect. 11. And if God would give to us but the same humble and peaceable and charitable minds these discords and differences about modes of Worship and Discipline would hugely be healed by obedience to this Act for Vniformity And thus now having upon the occasion of this passage in this Book aforesaid viz. from the discourse of the wholsome counsel of Mr. John Randall endeavoured to remove this great stumbling block out of the way to conformity viz. the supposed scandal that might be given to weak Christians thereby I shall proceed to what followeth in Mr. Randalls counsel as a Remedy further in this case saith he pag. 148. But what if a man be not perswaded of these things Sect. 12. It is too too evident that notwithstanding all that hath been written from the beginning of the said controversies to this day it hath not had that desired effect but many have and may be still unsatisfyed not because their arguments for their satisfaction are weak but because they are probably weak in their apprehensions of them the light may shine but the darkness not comprehend it But what is to be done in this case if a man be not perswaded Must he separate from the Church no saith he this would be great uncharitableness But in this case he hath three rules of direction First he must labour to be better informed he must not be tenacious of his own opinion nor yet rest too much upon the judgement of other Non-conformists though holy and good men But he must labour and take pains to be better inform'd Secondly he must resolve to bear with a great deal rather then make a rent for schism is a great sin Thirdly Suffer thy self to be over-born in things indifferent by the authority of the Church till thou beest able to prove it simply unlawful or to prove that there is a greater scandal in the use of it then in disobeying the voice of the Church and of the Christian Magistrate If both Ministers and People would but practice this Rule the one not lay down their Ministry the other not censure and judge them for conforming till they be able to prove these two things aforesaid some Lectures in the City had not so suddenly been laid downe neither would many good Christians be in so great a fear as yet they are left for these modes of Worship and Discipline and their Conformity thereunto they should proceed further Consider therefore I beseech you what this reverend person saith further I know saith he that it is a sin to disobey the christian Magistrate except that I know that God commands the contrary Now in these indifferent things I do but fear I do not know that God commands the contrary but my conscience is doubtfull of it and saith he should I run into a known sin because that I would avoid a sin onely feared Sect. 13. I beseech you all therefore in the bowels of Christ Jesus who shall read these passages seriously to consider of them for were these counsels of this holy man but believed and practised we who now are in very great straits some for fear of the loss of their Ministers others perhaps doubtful lest that in this hour of temptation they should either betray the Truth as they suppose or their Ministry and Liberties may be delivered out of all their fears and dangers and be preserved from sinning and suffering also Sect. 14. Now because that there lyeth a strong objection against all this though it were supposed that some Ministers could declare to conform to the use of the common prayer the 39. Articles of Religion with a full assent and consent unfeignedly and universally yet they cannot according to the Act receive Ordination by the Bishop having been ordained by Presbyters lest they should sin against their own souls I shall according to my proposed method proceed to discourse of this fourth Proposition which followeth CHAP. XV. That to receive Ordination from the Bishop though ordained before by Presbyters is lawful Section 1. FOr the proof of this proposition I shall lay down this argument in the first place that which maketh the ordination of a Presbyter to be more complete and conformable to the canon of Scripture and the practice of the primitive Church that must needs be very lawful and warrantable But to receive Ordination from Bishops though ordained before by Presbyters maketh the Ordination of a Presbyter to be more conformable to the canon of Scripture c. Sect. 2. For the proof of this I find that the right way of Ordination according to the Scripture and the practice of the primitive Church is affirmed by the Ministers that answered Bishop Hall 1641. was to be by the Bishop and Presbyters joynt act They say pag. 25. that by comparing these two places of Scripture 1 Tim 4 14. 2 Tim. 1.6 That Ordination of Ministers must be a joynt Act neither of the Bishop alone or of the Presbyter alone but of Bishop and Presbyter together Sect. 3. And that this was the practice of the Primitive Church I find affirmed by the said Ministers pag. 37. To be not onely a matter of Ecclesiastical custome but of Ecclesiastical constitution which bind the Bishop and Presbytery also Consil 4. Carthag Can. 22. First in all his Ordinations to consul with his Clergy Secondly in his Ordination to take the concurrent assistance of his Presbyters Cum Ordinatur Presbyter Episcopo eum benedicente manum super ejus tenente etiam omnes Presbyteri qui presentes sunt manus suas juxta manum Episcopi caput illius teneant In which Canon we have the unanimous Vote
of two hundred and fourteen Bishops declaring that the power of Ordination is in the hands of Presbyters as well as Bishops Sect. 4. Now who these Bishops were and of how long continuance in the Church that were thus to ordain by the counsel of Carthage I find laid downe by the said Ministers in a quotation of Hieron ad Euagrium pag. 31. and also by Mr. Baxter in Five Dispist pag. 216. which place he saith Bishop Usher told him he alleadged to King Charles at the Isle of Wight to this end when he was asked by him for an instance of Presbyters ordaining Quod autem postea unus electus est qui caeteris praeponeretur in schismatis remedium factum est ne unusquisque ad se trahens Christi Ecclesiam rumperet Nam Alexandriae à Marco Evangelistae usque ad Hieraclem Dionysium Episcopos Presbyteri semper unum ex se Electum In excelsiori gradu collocatum Episcopum nominabant quomodo si excercitus imperatorum facit aut Diaconi elegant de se quem industriam noverint Archidiacon vocant Presbysers then made the first Bishop at Alexandria They elected them as an Army doth a General but a further act is required from others for his Confirmations in that place Now the general scope being to prove the original of Bishops from the Apostles times as appeares by the conclusion of it in Five Disput. 218. omnes Apostolorum successores sunt Sect. 5. From this quotation I shall raise these Observations very much conducing to the Confirmation of what I have taken in hand First that from the Apostles as a remedy against schism by the Election of Presbyters one was elected from amongst themselves Secondly that after his Election thus made by the Presbyters the parity that was before between them then was taken away he being placed in gradu excelsiori and by them called a Bishop was as much above them as was a Generall chosen by his Army and the Lord Mayor of Lond. though chosen by the Livery of the city Thirdly that the first Bishop thus chosen in Alexandria Five Dispâ—t pag. 218. was S. Mark even in the Apostles time for Mark was martyr'd six years before Peter and Paul as the Ecclesiastical stories do record Fourthly this first Bishop and his Successors continued in this gradu excelsiori and were not Moderators for a time over the rest of the Presbyters but as they were in Saint Marks time by the Electors named Bishops so they continued and were fixed in that Office as appeareth by the said quotation which giveth the same Title to Hieraclas and Dyonisius as they did at first to Saint Mark which Dyonisius I find was the thirteenth Bishop of Alexandria after him and that you may the better perceive how long in the Church of Alexandria it was from Saint Mark to Dyonisius I shall give but a little touch by two of Saint Marks Successors The first after him was Anianus made in the eighth year of Nero's Reign and he continued two and twenty yeares before that Abilius succeeded him Abilius governed the Church in that gradu excelsiori before spoken of thirteen years and dying Cordo succeeded him These three succeeded one another S. John yet living neither had Alexandria any more then two Bishops in 25. years after the death of St. Mark Most confirmed 5 Disput. p. 218. Euseb lib. 2. cap. 24. Idem lib. 3. cap. 13. Idem lib. 3. cap. 21. Sect. 6. Now that the Bishop thus chosen to a higher degree in the Apostles time and the Presbyters did ordain altogether neither of them alone I find by a quotation in Five Disput. pag. 211. from Bishop Vsher saith he Of the many Elders who thus ruled the Church of Ephesus in common there was one President whom our Saviour in his Epistle to this Church in a particular manner styleth the Angel of the Church of Ephesus and Ignatius in another Epistle written about twelve years after to the same Church calleth a Bishop Between the Bishop and the Presbyters there what an harmonious consent there was in the ordering of the Church-government the same Ignatius doth fully declare c. But that the Bishop was the chief over the rest appeareth by the Title that was given him in Tertullians dayes in the same quotation to be Summus Sacerdos From which quotation I observe that in some of the Apostles dayes in the Church of Ephesus though some of the Presbyters were called Bishops in the exhortation that was given them by Saint Paul appointed as Bishop Usher noteth by the Church of England to be read at the Ordination of Priests c. pag. 211. That yet amongst those many Elders who were there called Overseers or Bishops and commanded to oversee and take heed to themselves and to the flock over whom the Holy Ghost had made them Overseers yet that there was one amongst the rest by our Saviour in his Epistle to that Church styled the Angel of the Church of Ephesus and it is observable what he speaketh to him alone by way of approbation Revel 2. I know thy works that thou canst not bear with them which are evil and hast examined them which say they are Apostles and are not and hast found them Lyers Sect. 7. So that it is evident that in those times there was a Superiour in the Ministry that did examine try and find lyers such as said they were Apostles which must needs be such as did take upon them the Ministry of the Word But yet notwithstanding according to the quotation if Bishop Usher in the Fourth Concil of Carthage agreeing with what is before quoted in the Ordination of Presbyters as the Bishop was to lay on his hands so also were the Presbyters then present It was to be therefore a joynt Act and not singly to be done by either in these pure and primitive times of the Church Sect. 8. Now to make a right judgement from this Discourse of the Ordination that hath been in use amongst us for these several late years past as to matter of fact I suppose it will easily be granted that contrary to what was propounded and pleaded for as a great and necessary part of Reformation that the Bishop should not Ordain alone but the Presbyters joyn with him The Ordination of Presbyters hath been without any such Bishop described by Hieron ad Euagrium that hath had either the Name of a Bishop or hath been exalted to a bigher degree then the rest of the Presbyters or hath continued in the exercise thereof as those Bishops did from Saint Marks time to Hieraclas and Dyonisius Sect. 9. I must professe for my part I have been at many Ordinations in the City but could never see any such Person hear of any such Name but both Name and thing have been wanting as described by St. Jerom. The Classes ordaining without any Bishop present alone by themselves and therefore the Ordination that hath been in this
manner hath been very imperfect at the best That this and other things also required to make a complete Ordination were absent in the Ordination by the classes generally I suppose you will grant by what I further offer out of the Five Disput. pag. 204. to your consideration It is there said Sect. 22. Argument 7. Where all these forementioned qualifications of the Ordainer do concur viz. That he be the Pasto◠〈◊〉 a particular Church and the chief Pastor of it and the Pastor of a City Church and have Deacons and Presbyters under him and be the fixed President of a Presbytery and the Moderator or President of a larger Presbytery of the Pastors of many Churches there according to the principles of the rigid sort of Dissenters the Ordination is valid But all these forementioned qualifications do frequently concur to some of our present Ordainers in England therefore their Ordination is valid The premisses are so plain that they need no confirmation Sect. 10. From whence I observe that where these qualifications have not concurred in all that have been Ordainers of others for these several years late past there the Ordination that hath been received from such is very invalid and imperfect That these qualifications now have not concurred in all of the Ordainers of others in this City or elsewhere in their several classes that they have neither been chief Pastors of a City Church that they have had neither Deacons nor Presbyters under them that they have not been the fixed Presidents of a Presbytery or Presidents of a larger Presbytery of the Pastors of many Churches is so clear and evident that it cannot I suppose be modestly denied Sect. 11. The Ordination therefore by Presbyters alone being so incomplete upon all these considerations so contrary to the council of Carthage the practice of the primitive times so defective of all these qualifications of the Ordainer last mentioned To receive Ordination from Bishops by those that have thus received Ordination from Presbyters alone without Bishops must needs be lawful and warrantable and maketh the Ordination to be more agreeable to what hath been the practice of the primitive Church by these quotations before alledged Sect. 12. But it may be objected That to be thus ordained after Ordination by Presbyters is against that canon called the Apostles Petition for peace pag. 10. which deposeth those that re-ordain and those that be re-ordained For answer to which The canon called the Apostles doth indeed say somewhat to that purpose but that it may appear it doth not reach the case I shall set down the words thereof Siquis Episcopus aut Presbyter aut Diaconus secundam ob aliq o Ordinationem susceperit deponitur tam ipse quam qui ipsum ordinavit nisi forte constet eum Ordinationem habere ab haereticis qui enim à talibus baptizati aut ordinati sunt hi neque fideles neque clerici esse possunt Observe here in the first place this canon doth allow of three degrees of order then in the function of the Ministry of Bishops Presbyters and Deacons Secondly this canon supposeth that Ordination was chiefly to be made by one in the singular number Thirdly it supposeth that Re-ordination is no crime where the Ordination hath not been regular if the persons ordaining have been but erroneous as to this point of Ordination by Presbyters alone without Bishops That this Ordination was not sufficient I hope I may without offence tell you was the judgment of the ancient Church Epiphan haeres 69. Colluthus was a Presbyter in one of the Churches of Alexandria and falling away from the Bishop there for some mis-likes ordained himself certain Presbyters for which this Colluthus was convented in the general Council before Hosius and the rest of the * Athan. apol 2. in literis Presbyter c. Bishops and commanded to carry himself for a Presbyter as he was before and all those that were ordained by him to return to their former state Sect. 13. If you please to read in Athanasius apolog 2. you will find the judgment of the primitive Church about Presbyters ordaining Presbyters alone to be such as required Re-ordination I beseech you therefore let me propound but this case to you Suppose some of those Presbyters that had in the time of Novatus sworn with him that they would not return to their catholick Bishops and in this time of their schism from the Church had ordained one another would not the pleading of the canon against Re-ordination be interpreted a wilful continuance in that schism in them and that they had no inclinations to return unto their catholick Bishops I suppose you could not but look upon this as a great evil in them so to do and is an evil to be avoided wheresoever it hides it self though under never such good pretences Sect. 14. Be perswasded therefore that this may be no impediment to your exercise of the Ministry that you will not observe what the Law requireth that now you should come in before the 24. of August and receive Ordination by a Bishop And let not onely what I have said prevaile with you but be pleased to consider that to be ordained by Bishops is in it self so lawful that Mr. John Ball is very positive in his Affirmation part 1. pag. 95. If they be not lawful Ministers who receive their Ordination from Biships the Church of God throughout the World hath been destitute of lawful Ministers for the space of this fourteen or fifteen hundred years which the Non-conformists will never affirm Here take notice I pray you of what is affirmed by this Worthy person viz. First that they which receive Ordination from Bishops are lawful Ministers Secondly that Ordination by Bishops hath been in the Church for the space of this fourteen or fifteen hundred years Thirdly that the Non-conformists did then never affirm that in all this time the Church of God had been destitute of lawful Ministers though ordained by Bishops Sect. 15. And surely these things considered must needs quicken you to come in and receive Ordination according to the Act for Uniformity For if Ordination by Bishops hath been in the Church of God of so long standing and is of such Antiquity it must needs follow that Ordination by Presbyters alone in a classis must need bee an Innovation in the Church especially considering the judgement of St. Jerom in his Epist ad Euagrium who speaking of Ordination debars a Presbyter from it saith he Quid facit Episcopus quod Presbyter non faciat exceptâ Ordinatione Mark the moode is potential he may not meddle with Ordination without a Bishop And therefore the best way for Ministers to be most completely ordained in my poor judgement is to come in and b◠ordained by Bishops though ordained before by Presbyters especially considering that they are now called upon by the Law of the Land so to do and the thing so lawful in it self as you have heard
I shall but offer to your consideration as a motive to this work what you will find propounded by Mr. Baxter though by him there used to another purpose in his Five Disput pag. 4. after a worthy commendation of some of the Bishops So eminent in Gods graces and gifts that their names will be precious whilst Christ hath in England a reformed Church besides the godliness of their lives and painful preaching One Jewell one Usher one Davenant hath done so much against the Romain usurpers as they will never claw it off them o the last Sect. 16. Saith he that which I offer as a great incouragement to Episcopal Ordination and Subscription pag. 4. Moreoven who knoweth not that most of the godly able Ministers of England since the Reformation did judge Epscopacy some of them lawful and some of them most fit for the Non-conformists were but few and that even before these late troubles and wars c. The most through the Land did subscribe and conform to Episcopal Government as a thing not contrary to the Word of God so that it is very evident that it is very consistent with a godly life to judge Episcopacy lawful and fit or else we should not have had so many hundred leanred and godly men of that mind Observe here if it bevery evident that it is very consistent with a godly life to judge Episcopacy lawful and fit which are two of the most considerable qualifications that can be in any Government either of Church or State Be perswaded now laying aside our prejudices and perplexing fears to become of the same mind with those many hundred of godly and learned men that did judge Episcopacy to be lawful and fit eveâ— for us who are under a mixed Monarchical Government Especially lâ—ying this close to our hearts which Mr. Baxter saith It is consistent with a godly life so to judge which will not onely keep us from judging others who are of that perswasion but may also very much perswade all pious and peaceable spirits to be of their mind who judging Episcopacy to be lawful did receive Ordination by Bishops And not onely by their example be perswaded to receive Ordination from Bishops as they did but also to subscribe to the 39. Articles according to the Act. Mr. Bâ—xter here tells the Non conformists were but few That most throughout the Land did subscribe and conform to Episcopal Government as a thing not contrary to the Word of God And will you now be singular again by your Non-conformity and Non-subscription I beseech you be pleased to what I have in the former discourse spoken by way of argument for subscription consider seriously what you will find written by Dr. John Burges in his Defence of the three Innocent Ceremonies one that after some years deprivation for Non-conformity after some years practice of Physick though he found it his best imployment for profit yet returned to the Ministry subscribed and writ in the defence of conformity I say his whole Book may be of great use in this juncture of time especially what he writes about Subscription pag. 23. of his book To all which be pleased to consider of the quotation out of Mr. Baxter it being such a passage in my weak judgement that whatever may seem to be said in the Five Disput. to the contrary yet there is so much truth therein as may engage all that love the truth and peace after all our divisions and sore discords which as Mr. Baxter saith are not about matter of Doctrine but of modes of Wership c. to come to settlement And in order hereunto be perswaded to come in and receive Ordination from the Bishop though ordained before by Presbyters as being the way to make your Ordination the more valid and complete and thereby to continue you still in the Ministry CHAP. XVI That for our Ministers to receive Ordination by Bishops though ordained before by Presbyters will not conclude the Reformed Churches that have no Episcopal Ordination to have no true Ministers and consequently to be no true Churches Section 1. BUt it may be objected That to receive Ordination from Bishops by those that have been ordained by the Presbytery without Bishops will make us to yield not onely that our Ordination is invalid but also that the Reformed Churches in France and that other Churches beyond Sea that have no Episcopal Ordination have not true Ministers amongst them and consequently are not true Churches of Christ c. To this may be answered That the case in England and in France and other Reformed Churches is not alike most of the aforesaid Churches especially in France and Germany are under persecution and that may be said of them which I find in a Letter of E. M. to Mr. Baxter printed before his Disputation about Ordination which to the said E. M. was given in answer to an objection somewhat of the same tendency The Churches in those places were very much under a cloud being persecuted and had not liberty to settle Diocesan Episcopacy in that glory which the Apostolical Institution aimed at and that the Church was then what it could be and not what it would be Sect. 2. I say this is the case of the Churches in France they being under a Prince that professeth the Roman Religion and in a state of Adversity Their being without Episcopal Ordination doth not null or make void their Ordination of Ministers without them the want of Bishops having not been through their own occasion having never put down any or induced others by vows and other violences so to do And therefore they have been acknowledged by the Church of England to be their Sister-Churches and so have the Belgick Churches also who therefore sent over some from this Church to the Synod at Dort which was a great owning of them And how much even in Holland they inclined to our Church-government if the Government by States did not hinder it I find by an Attestation published 1626. avowing that the Discipline of the Church of England was not impeached by the Synod of Dort pag. 6. the Attestators also saying That in our private converse with the most eminent of the Ministers there we found divers times upon occasion of our declaring unto them the order and manner of our Church-government that they were more ready to deplore then defend their own estate and wished to be made like the flourishing Church of England But besides what is reported of the Belgick Churches I will give a taste of the spirits of the French by what I find in Zanchius thes de vera reformand Ecclesiae ration Qui universalis omnium locorum temporum usque ad hanc aetatem usum sensum Ecclesiae certum habet sequiturque interpretem facilè intelligit diversos gradus Presbyterorum Episooporum in gubernatione ecclesiastica esse secundum Dei verbum srmper fuisse proinde ubi vigent non esse abolendos ubicunque iniquitas
temporum eos abolevit aut non tulit esse restituendos He that will receive and follow the use and the opinion of the universal Church in all times and places unto this Age for a certain Interpreter will easily understand that the several degrees of Presbyters and Bishops in the Ecclesiastical government are and ever were according to Gods Word and therefore where they stand still they must not be abolished and where the iniquity of the times hath abolished or not suffered them they must be set up again Sect. 3. By which and other before quotations it appeareth that their judgment was long ago for Bishops and their Ordination by them and that the several degrees of Presbyters and Bishops in the Ecclesiastical government are according to Gods Word that they were not the same as is so strongly supposed Be perswaded therefore not onely to stand and wonder at the counsel this holy Zanchy giveth but resolve to follow it where the iniquity of the times hath abolished or not suffered that Ecclesiastical government he saith it must be set up again it must not be endeavoured to be undermined or extirpated for this is contrary to a Scripture-Reformation otherwise he would have ascribed their abolition to be from the piety and not the iniquity of the times Sect. 4. I beseech you Sirs therefore take no care for the Reformed Churches as to their Ministry and Ordination but take care of your own and take heed that you give no occasion of scandal or offence to them by suffering your selves to be deprived of the exercise of your Ministerial gifts because that you will not yield to that which may make your Ordination which hath hitherto been by the classes and so done but by halves to be more valid and complete and consonant to the practice of the primitive times Sect. 5. But if what I have said may not satisfie you as to your thoughtfulnesse and great care for the Reformed Churches lest by your being ordained by Bishops they should be unchurched as having no true Ministers because not Episcopally ordained Be pleased to take but a View of the Government and Publick Worship of God in the Reformed Churches beyond the Seas Wherein is shewed their Conformity and Agreement with the Church of England as it is established by the Act of Uniformity A Book lately set forth by Mr. John Durel And herein you will find so much said by himself and quoted from the learned Spanhemius late Professour of Divinity at Geneva and of Ludovicus Capellus late Divinity-Reader and Professour of Hebrew at Saumers with others that will not onely give a very satisfactory answer in this case but also to a serious question propounded in the Petition for peace pag. 9. What judgment all the Protestant Churches are likely to pass on your proceedings meaning the Bishops and how your cause and ours meaning the Petitioners for peace and Non-conformity will stand represented to them Sect. 6. And I hope withall will very much prevail upon you to be ordained by Bishops and to conform lest that you should be a further scandal and offence to them and give them a further occasion to be confirmed in the mean opinion that some of the most learned Pastours beyond Sea had of our work of Reformation in taking away Bishops and Liturgy and setting up the Directory in the stead thereof You will find more then what I say implyed in the great commendation that the learned Spanhemius of Geneva giveth of the beauteous face of the Church of England with her Reverence in publick Worship before these late times vide his Epistle before the third part of Dubia Evangelica quoted by Monsieur Durel pag. 66. And more then I will write in English you will find Durell pag. 15. quoted Ex Ludovic Capell Thes Salm. Th. de Liturg. part 7. Thes 6 7. who after a commendation of the Liturgy of the Church of England as free from all Popish saperstition and Idolatry and how happy we might have been c. he saith Dorec tandem nuperrimè exorti sunt in Anglia morosi scrupulosi delicatuli nimium ne superstitiosos planè dicam homines quibus Ecclesiae suae hactenus usurpata Liturgia visa est multis sed levissimis nulliusque penè momenti de causis non improbanda solum verum etiam planè abrogan la penitus unà cum toto Episcoporum Hierarchico regimine abolenda obliteranda c. Sect. 7. Now as by these two quotations you may as I said before easily see how you have stood represented to the Reformed Churches of Geneva and others so also you may apprehend what judgement the Protestant Churches are like to passe upon you for your Non-conformity and for chusing rather not to preach then to receive Ordination from the Bishop whereby that of the Presbytery may be completed and to declare an agreement with them by your subscription Oh Sirs be perswaded after all your doubts fears and scruples to observe the Act for Uniformity and take more care of giving offence to the Reformed Protestant Churches abroad by your Non-conformity then of any offence they will take at you thereat how far they are from it you will find plentifully proved in Mounsieur Durells Book aforesaid to which I refer you Sect. 8. It is confessed that in yielding to this seasonable Counsel there will be some kind of self-denyall and a departing from that sentence and opinion which many have taken up to the contrary Yet being lawful to be done and conducing so much to the Peace of Church and State and giving an opportunity to many persons whom God hath qualified for the work of the Ministry to exercise the same Be perswaded for Christs sake if ever you will shew your selves to be Christs Disciples indeed deny your selves and follow the wholsome Counsel of holy Beza before spoken that leaving all bitterness as long as the truth of the doctrine and purity of conscience was safe Bear one another with patience and obey the Queens most gracious Majesty and all her Prelates with a free heart Beza 12. Epist ue ante Sect. 9. That the Truth of the Doctrine is safe I beseech you seriously to consider what I have already quoted from Mr. Baxter and what now followeth from that Revernd and holy Mr. Robert Bolton in his Saints sure and Perpetual Guide pag. 126. Saith he Certain it is that our Church in that most exquisite and Worthy Confession of Faith contained in the Articles of Religion doth hold and professe all substantiall points of Divinity as soundly as any Church in the world none excepted either in this age nor in the primitive times of the Church Oh therefore subscribe unto these 39. Articles which the Act for Uniformity requireth and that ex animo as Beza counselled in his time the Queen and her Prelates should be obeyed Sect. 10. Especially considering that not onely the truth is safe but that whatsoever is required by this Act
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
so well judge of the sinfulness of Ceremonies and of Conformity to those superstitious inventions But now we have enjoyed the Gospel above an hundred yeares since his writing and we have now therefore clearer discoveries of the superstition of these Popish Ceremonies in Vestures Gestures and such like Romish trash To which I shall crave leave by way of Answer to present you with my poor Observations in this case as followeth That in all that I have read of these sad Controversies ever since the Reformation of the Church of England from Popery to this day I do not find any new arguments from Scripture rightly applied to make or prove Conformity to be a sinne But this I have observed which I suppose ought to be very much laid to heart that the further discoveries of light that have appeared in these latter dayes hath herein been manifested only by improving those mistaken and false principles laid at first to the making of more things to be sinfull and unlawful then ever were before that upon a serious search will be found to be clear and innocent as you will find in this following Discourse I shall make bold to give you but a few instances by which the truth of what I say will be evidenced The first thing that I observed was scrupled in King Edward's dayes was the wearing by the Minister that kind of apparel for form or fashion which the Popish Priests had ministred in And this I gather from the Answer of Peter Martyr unto Bishop Hooper who did not with the aforesaid Reverend Person account the wearing of these Garments indifferent but sinful and that for these two Reasons as being Jewish and Popish These saith Peter Martyr are the chief strength of your Arguments I will first intreat of them after I will adde whatsoever it be if I call to my remembrance any other thing brought in of you to confirm your Opinion pag. 5. That these also were the Principles or Arguments used by Joan à Lasco to whom Martin Bucer writ I find also in his Epistle to the same purpose wherein there was so much said by these two Reverend and Moderate men that one would think should have for ever eradicated these opinions out of the minds of good men especially while they were but green and young But yet notwithstanding I find that in the raign of Queen Elizabeth there was such an improvement of these principles as produced a Printed Declaration in the name and defence of certain Ministers in London refusing to wear the apparel then prescribed for Ministers Now I find in that Declaration besides the aforesaid Reasons there were severall generall Scriptures to prove their unlawfulnesse as those Scriptures that forbid addition to Gods Word that his fear is not to be taught by the precepts of men that to observe the use of this apparel would make the Papists more obstinate and also be matter of scandal to the weak But how all these were answered I find by an Examination of that Declaration which was written with that soberness and solidity that one would have thought these things would never have been heard of more But instead thereof I find these Principles and Scriptures used by the Ministers in their aforesaid Declaration are wound up higher shortly after by those of whom Mr. Josias Nichols doth complain That had made a rash and temerarious separation from the Church of England and used also in part by Mr. Nichols himself as a Plea for not subscribing to all the 39. Articles as you will find in the following Discourse I observe further that which some of the Non-Conformists as by their Petition at the coming in of King James desiring a further Reformation did but argue for the alteration of some passages in the Common Prayer as coming too near the Papists and so being only a thing not convenient as you will find to be the judgement of Mr. John Ball. This is so improved as to be made a strong argument against the whole mode of our publick Liturgie that it is Idolatrous as having been used in an Idolatrous Service even as was said of old by Bishop Hooper the Ministers Garments had been by the Popish Priests And this indeed you will find to be the great Argument against the Liturgie brought by the Author of the Temperate Discourse and of all his other Reasons except that of the Covenant why Ministers cannot conform to the use thereof are but the same with those Arguments of the London Ministers so many years before why they could not wear the apparel then enjoyned And the same Arguments that are brought by those called the Brownists and Separatists from the Church of England and the Ordination by Bishops Answered by Mr. John Ball are now brought against a form of Prayer and the Common Prayer of the Church as you will find hereafter And those things as I said before that were formerly argued against as inconvenient to come so near the Papists as to Vestures and the form of Worship are by the Authors of Plus Ultra absolutely condemned as unlawfull for the Church of England to retain either in worship or discipline any Conformity to the Church of Rome So that most Reverend and much Honoured by this Discourse and these Observations it will evidently appear that it is not by any new light from Scripture rightly applied that we do see further into the iniquity of these things now scrupled than those Worthies which were newly crept out of the darknesse of Popery But that if these passages which I have presented be but well considered of and the dangerousnesse of that principle upon which the two former do hang viz. that to wear this or that Vesture to use this or that Gesture Method Phrase or Form of Prayer that hath no Commandment from the Lord nor example for it in the Word is sinful and unlawfull It will I hope be thought high time to look about us and consider whether the hand of Joah be not in all this and whether we have not more reason to suspect our zealous opposition of indifferent things and refusing obedience thereunto as being the product rather of that fiery spirit which our Saviour sometime rebuked in his Disciples than of the Spirit of Peace Truth and Love I humbly offer therefore farther the judgement of that moderate and pious Peter Martyr in his Epistle aforesaid saith he We must take heed lest those things of lesse importance by our strife may be the means that those things which should be esteemed of greater force and value either cannot at all be brought into the Church either if they be once brought in cannot bee established with continuance And saith he pag. 3. If now we pronounce those things wicked that be of themselves indifferent so much would the most part of mens minds be altenated from us That from that day they would not find in their hearts ever after to hear with a good will at our hands sound
sign of Gods favour and gracious goodness towards them And that Matrimony signifie h to us the mystical union that is betwixt Christ and his Church Sect. 24. To begin now with the examination of the first proof Though this be granted that confirmation is appointed as a means whereby persons baptised may receive strength and defence against all temptations to sin doth it therefore follow that it is ascribed to Imposition of hands to be a sign and seal of the covenant This is a very great mis-apprehension and huge mistake about this ordinance of confirmation To evidence this I desire what I now offer may be considered and compared with the holy Scripture Sect. 25. Imposition or the Laying on of hands upon persons that have been baptized is not of meer humane invention but of divine authority and therefore the Author to the Hebrews 6.2 he doth reckon it amongst one of the beginnings of the Doctrines of Christ joyning it with the initiating ordinance of Baptism I say this Doctrine of Laying on of hands followeth next in order after the doctrine of Baptism Now for the warranting of this practice now in the Church I shall do two things first give example from Scripture secondly from the practice of the Christian Church in former Ages In Acts 8.14 when the Apostles at Jerusalem heard that Samaria had received the Word and were baptised in the name of the Lord Jesus ver 13. they sent Peter and John which were Apostles also from whence by the way if Peter had been the Prince of the Apostles he would have sent some of those Apostles that sent him to Confirm the people of Samaria in the profession of the Christian Faith Now when they came thither they prayed for those baptised persons ver 15. that they might receive the Holy Ghost both in its extraordinary gifts and saving graces by which they might be confirmed and receive strength against all temptations Now after this prayer what did they they laid their hands upon then ver 17. Behold here a Scripture-warrant for Imposition of hands and prayer for the Holy Ghost the giver of all grace whereby we may receive strength and defence against all temptations to sin Sect. 26. Now that this Ordinance continued in the Charch of God after the Apostles dayes what I have read alledged by St. Jerome doth prove the same saith he in his book advers Lucifer cap. 4. I deny not the custom of the Church was that the Bishop should go abroad and imposing hands pray for the gift of the Holy Ghost on them whom the Presbyters and Deacons for off in lesser Citie had al ealy baptised I desire that this proof may be well considered of for it is serviceable besides the end for which I bring it to inform also in that which is the subject of the third scruple about Deacons and that it may be the better understood I shall make it into these Propositions First that the Imposition of hands by Bishops was the custom of the Church before St. Jeromes time Secondly that this ceremony was attended with prayers as in the Apostles dayes Thirdly that the persons thus confirmed by this sign and prayer were such as were already baptised by the Deacons and Presbyters To all which let me adde but this observation being of great use in what followeth That in the Church of God in St. Jeromes dayes there were three degrees of order in the Gospel-Ministry or Ministerial Function viz. a Bishop a Presbyter and a Deacon Sect. 27. And thus having communicated my thoughts upon a diligent search of the sacred Scriptures as to this ordinance of Consirmation by the Imposition of hands and prayer I suppose it will appear to be a great mistake in those that are offended at what the Rubrick mention before Confirmation As to the second proof I shall say the less for having so fully cleared what is done by the Church of England to be according to the example of the holy Apostles as they affirm in their last prayer at confirmation and therefore this sign of Laying on their hands being no sign or ceremony of their own devising but by divine right it may charitably be concluded that such persons who are made partakers thereof may thereby be certified of Gods favour and gracious goodnesse towards them that they have not onely been baptised but have had an opportunity to make profession of their Faith and have had the prayers of the Church for them to receive strength and defence against all temptations to sin c. Sect. 28. And thus now having examined the proofs brought by Mr. Nicholls for making the sign of Imposition of hands and what is said of Matrimony to be a sacrament or seal of the covenant I leave it to your serious consideration whether this were a ground sufficient for refusal of an universal subscription CHAP. XI That to subscribe to the use of those Ceremonies which have significancy in them as the Surplice and Cross in Baptism is lawful and warrantable proved by the judgment of Forreign and our own Modern Divines both Conformists and Non-conformists Section 1. BEcause that I find this Principle so well improved once that this charge is fastned upon all such rites and ceremonies as have any significancy in them as the Surplice and Cross in Baptism and that to this day though so much be granted That the civil power or Church besides the circumstances of time and Place may order an hundred things which Reason and Nature it self teaches all sober persons to be such as that without some order to be observed in them the Worship of God would not be performed or would be undecently performed Discourse of Liturgies pag. 88. Yet it is denyed that they have any Authority to appoint significative ceremonies which are sensible signs to affect the understanding this is to give them Authority to institute Sacraments as Mr. Nicholls said of old Sect. 9. pag. 88. For the proof of this denyal I find not a word of Scripture or any other reason but this against significant ceremonies We believe them reducible to no command which is his great argument against an Imposed Liturgy We find no command of Christ for it Sect. 2. I am in great hopes that if I can by Scripture or the judgement of such as have been accounted for godly and learned now above all interest or right reason prove the contrary It may be a blessed means of inclining those that are concerned unfeignedly and universally to assent consâ—nt and conform to all the Book of common prayer with all the rites and ceremonies according to the Act for Unformity But before I begin I shall lay down this distinction concerning Rites and Ceremonies viz. of Morall and sacramental A rite or ceremony may be significative and represent spiritual objects to our understanding and yet not be a sacramental ceremony Sect. 3. For a Sacrament according as I learned when a child is thus defined to be a signe
befal you or your Families which must necessarily be the effect of Non-Conformity if I should upon carnal grounds perswade you to sin to avoid suffering But if I be not mistaken my design is to present you with that whereby you may be preserved from sinning and suffering also I do therefore here before God Angels and Men sincerely declare so far as I know my own heart that I have no design in this my undertaking no creature having directly or indirectly put me upon the same but my principal aim and end is Gods glory in the continuance of your Ministry amongst us who are scrupulous in this point I must deal ingeniously with you my heart hath often been troubled for you of the Ministry in these late times past when I saw clearly the design of those that would extirpate Episcopacy root and branch was to root out you the remaining part of the Ministry of this Nation as Antichristian To this degree of spirituall Reformation were men of Antiministerial spirits proceeding And how near we were then to the confines of Popery I beseech you consult the sermon of Mr. Strong preached at Pauls upon Novemb. 5. 1653. saith he pag. 19. Since this Nation departed from Rome there were never greater attempts nor higher hopes to bring us back unto this spiritual Egypt than there are at this day To make this manifest he giveth ten Observations upon the present times to which I refer you Now the wonder-working God having so mightily preserved you and delivered you out of that storm which threatned you with so great a Shipwreck do not I beseech you now cast away your selves being come so near the Haven do not through rashnesse and precipitancy betray your own Liberties and Opportunities for the Ministrie and thereby expose the Souls of many to great grief and danger thereby Give me leave therefore to bespeak you in the words of that Reverend Professor of Divinity in Oxford in King Edward the Sixth's dayes Peter Martyr in a Letter of his dated Novemb. 4. 1550. in answer to Bishop Hooper of the 17. of Octob 1550. If we hold on in disswading from these indifferent things meaning the Ceremonies as pernicious and altogether wicked we condemn withall very many Churches which have received the Gospel and blame too bitterly innumerable which a great while agoe were accompted worthy of all praise I would not now therefore saith he in another place of his Epistle greatly contend especially for so much as we see that they by whom the light of the Gospel is much advanced in England and may be more advanced do take part against us meaning I suppose the Bishops in those dayes I do observe some that have lately written against Conformity do argue much against it because of the great offence that hath been taken by the Reformed Churches at these things And of this Plus Ultra amongst other instances giveth Peter Martyr for one if I mistake not But who ever shall read his Epistle throughout shall find that he did not approve of Bishop Hoopers Arguments against Non-Conformity And how far he and other Divines of the Reformed Churches were from approving of such a Contention and Opposition of these Ceremonies and Conformity to them that rather then to yield to lay down the Ministry I beseech you let me by way of Introduction offer to your Consideration the judgement of other forreign Divines in this case Beza 12. Epist ad quosdam Angl. Eccles fratres thus expresseth himself Hortamur ut omni animorum exacerbatione deposita salva manente doctrinae ipsius veritate sana Conscientia alii alios patienter ferant Regiae Majestati clementissimae omnibus Praesulibus suis ex animo obsequantur He exhorteth them that laying aside all bitterness or sowreness of soul and spirit as long as the truth of the Doctrine and purity of Conscience was safe they would bear one another with patience and obey the Queens most gracious Majesty and all her Prelates heartily And saith he further in the same Epistle Non videntur ista tanti momenti ut propterea vel pastoribus deserendum potius sit ministerium quam ut vestes illas assumant vel gregibus omittendum publicum pabulum potius quam ita vestitos pastores audiant And further saith he Ibid. de geniculatione in Coena de cantu Ecclesiae Crucis consignatione pueror baptizandor interrogatione non est magnopere laborandum And therefore I beseech you Sir keep your zeal and exercise it about higher matters then the Surplice the Sign of the Cross Church-Musick c. and do not now expose your selves to be laid aside to have no opportunities of exercising your Ministerial function for those things as the reverend Beza saith are not tanti momenti de his non est magnopere laborandum That you may not doubt lest that by submitting and conforming you should offend the Reformed Chruches I shall make bold to remember you of a very material passage in Hieron Zanch. Thes de vera reformandar Ecclesiar ratione Testor me coram Deo in mea conscientia non alio habere loco quam Schismaticorum illos omnes qui in parte Reformationis Ecclesiarum ponunt nullos habere Episcopos qui authoritatis gradu supra suos Compresbyteres emineant ubi liquido possunt haberi Praeterea cum Dom. Calvino nullo non Anathemate dignos censeo quotquot illi Hierarchiae qui se Domino Jesu submittit subjici nelunt Behold here a cord with two strings which will not easily be broken the Authorities of two worthy men together that they are to be accounted rather for Schismaticks then good Subjects to Christ that will not submit to that Hierarchy in lawful things which doth submit unto Jesus Christ What therefore I find that holy Martin Bucer concluding his Epistle to Amplissimo Dom. colendissimo Symmistae Joanni à Lasco after that he had much discoursed upon the subject matter of the doubts of many as to matters of Conformity saith he Therefore I desire and beseech you by the Cross of the Son of God by the Salvation of the Churches which are at this day overwhelmed with calamities by the desired consent that we should seek to reign in all Churches by the Peace that is in Christ Jesus Again I desire and beseech you that you do nothing rashly in this question of Ceremonies The like humble Petition do I make beseeching and conjuring you by all his Arguments and by all that ever was said by way of Argument to Cementing duties that you do nothing rashly in this question of Ceremonies Oh do not rashly put your selves out of your Ministerial imployment who have now opportunities and may yet I hope enjoy them of serving the Lord Christ in the conversion of souls I am apt to think from what I have heard objected by some almost in the like case Alas this poor man was newly crept out of the darknesse of Popery and therefore he could not
they may be sure of that Christ as the King of his Church though he hath not commanded as Mr. Baxter well observeth Five Disput pag. 9. In what words I shall pray whether imposed by others or not whether with a Book or foreconceived Form or not Yet he hath commanded obedience and peace Where things therefore of this nature are determined by our Superiors which as Mr. Baxter agreeing with Mr. Ball and the Reverend Calvin saith pag. 8. Had been unfit for Christ to have determined in his Word because his Word is an universal Law for all ages and Countries and these circumstances will not be an universall determination else why could not Christ have done it nay how is his Law perfect else that doth omit is For example God hath commanded us to read the Word preach hear sing which must necessarily be done in some time and place gesture number of words c. But he hath not commanded us on what day of the week our Lecture shall be or at what hour of the day nor what Chapter I shall read nor how many at once nor what Text I shall preach on nor what Psalm I shall sing c These things belonging to a Synod to prescribe for common union and concord amongst many Churches as Mr. Baxter granteth pag. 7. I humbly conceive it is then uncomely and uncharitable for Inferiors to argue that these determinations are unnecessary and but pretences for the Churches Peace and Unity c. pag. 9. But to fix upon this golden sentence of Mr. Baxters in these cases that whatsoever we may be uncertain of yet we may be sure of this that Christ hath commanded Obedience and Peace Obedience in these generall Texts where we are commanded to submit to every Ordinance of man for the Lords sake And Peace in all those pathetical exhortations of his Apostles to follow the things that make for peace putting it in conjunction with that without which we shall never enter in the Kingdom of Heaven Heb. 12.14 Follow peace with all men and holiness without which no man shall see the Lord. Now to work this peaceable frame into our hearts let us now perswade one another that laying aside those usual reflections that we are apt to make upon our Superiors in commanding things which we are apt to judge at best unnecessary seriously to reflect upon our selves and consider what is our present duty I must needs confesse that I have in the midst of our greatest confusions when I was even out of hope that ever we should get out of them often thought how we came to be ingulphed in so much misery And this in my weak observation I gather to be the occasion of our bloudy differences as to the circumstantials of Religion that a violent opposing begat a violent imposing and that again produced a violent opposing till the flame broke out which had well-nigh consumed us To prevent the like again as the case now standeth I am apt to think that we cannot better shew our selves to be children of the everlasting Father the Prince of Peace then by looking most to our selves who are under command and what our present duty is which I find laid down by Mr. Baxter Five Disput pag. 460. Prop. 12. supposing it to be the case whereof we are no competent judges That it may be very sinful to command some Ceremonies that yet it may be the Subjects duty to use them when they are commanded To perswade therefore to that which is the Subjects duty to observe now commanded is my chief undertaking in this following Discourse wherein as I do but follow the example of Mr. Sprint Mr. Paybody and Dr. John Burges who are there approved of for that service Five Disput pag. 461. So I hope you will be so far from judging of me as that you will conjoyn with me to perswade your Ministers that rather then to be deprived of their Ministry and we thereby of the benefit of their labors that they would conform And by way of perswasion let us not onely deal with them by way of argument from what you may find in this poor unpollished piece but also by desiring them to consider what they will find more scholastically written in the Peace-offering a book that I have heard much commended by some learned Ministers but never saw till I had almost finished this plain and homely Discourse and also a most rare discourse newly come forth declaring the Conformity and Agreement of other Reformed Churches beyond Sea with the Church of England To all which let us mind them how far the Apostles did conform for the peace of the Church and propagating of the Gospel even to the use of such Ceremonies as were abolished by the death of Christ Mr. Sprint in his book before mentioned giveth several instances thereof and Mr. Baxter in Five Disput pag. 488. speaketh to the same purpose amongst his 12. reasons to perswade to obedience in lawfull things this is the 11. Consider also what yielding in things lawful the Scripture recommendeth to us how far yielded Paul when he circumcised Timothy Acts 16.3 And when he took the men and purified himself with them in the Temple to signifie the accomplishment of the dayes of purification c. Acts 21.26 27. So also 1 Cor. 9.19 20. I am made all things to all men that I might by all means save some and this I do for the Gospels sake Study this Example saith the learned Mr. Baxter And let us also prevaile with our Ministers to study this passage Five Disput pag. 487 sect 17 Now if that things before accidentally evil may by this much necessity become lawful and a duty then may the commands of Magistrates and Pastors and the unity of the Church and the avoiding of contention and offence and other evils be also sufficient to warrant us in obeying even in inconvenient circumstantials of the Worship of God that otherwise could not be justified Let us also remember them how that Bishop Hooper though as you will find in this Discourse did scruple the Episcopal Habit and wrote to Peter Martyr his Arguments against such Conformity yet he was not so tenacious in his Opinion but that for the peace of the Church he did conform to preach in the said apparel before the King And for this Mr. Fox in the Book of Martyrs pag. 1367. doth commend him for saith he This private contumely and reproach in respect of the publick profit of the Church which he only sought he bare and suffered patiently Let us therefore desire them to remember how ill Christ will take it at their hands at the last day that rather then with this pious Martyr and Bishop Hooper they will lay aside their Opinions and patiently bear the private contumely of their Conformity from some censorious ones they will suffer themselves to be laid aside from the work of the Ministry and thereby hinder the publick profit and benefit which the
to them This common prayer was taken out of the Mass-book will you read it they know not what to say may be furnished with such an answer as by Gods blessing may be not onely very informing but reforming also And that such Ministers and People that doe feare that by this Act of Uniformity which requireth a Declaration from every Minister that he will conform to the use of the common prayer book and that he doth assent and consent thereto that all this conformity required is but preparatory to Popery may by a diligent comparing and considering of what Mr. Ball hath published be quieted in their mindes about their fears in this thing Mr. Ball saith expresly pag. 9. That there are such things in the common prayer such Drctrines there taught and such practises there enjoyned that are so directly contrary to the Mass-book that both cannot possibly stand together Sect. 7. And that I may the further corroborate your minds in this particular I humbly desire that the further insinuatians of the displeased Ones with the common prayer as being but the English Mass and as is affirmed pag. 5. that one Dr. Carrier a dangerous seducing Papist should say That the common prayer and the catechisme in it contained hold no point of Doctrine expresly contrary to Antiquity that is as he explaineth himselfe the Romish Church onely hath not enough in it may be removed not only by what I have already transcribed out of Mr. Ball but also from what followeth in answer to the Brownists charge against the common prayer by this Carriers judgement beforesaid Saith this reverend person pag. 11. Carriers pretence in that particular is a meer jugling trick that he might insinuate a change of Religion might be made amongst us without any great alteration which is as likely as that the light should be turned into darknesse and not be espied if many points of Popery be not condemned expresly in the catechisme or Service-book c. yet so many points are there taught directly contrary to the foundation of Popery that it is not possible that Popery should stand if they take place Sect. 8. How much therefore it concerneth all zealous haters of Popery to take heed of their contempt of the Service-book and Catechisme therein contained and to take heed of such a Reformation thereof as should take this form of Common prayer Catechisme and manner of celebration of the Lords Supper out of the way may appear by what is so confidently and rationally affirmed if it be seriously considered that it is not possible that Popery should ever stand if they take place amongst us pag. 11. That I may further shew how unlike it is that the Reader of the Missale Romanum c. or the comparer of the Rituale Romanum c. with the printed common prayer Book of the 5. and 6. of Edward the 6. or this our English Liturgy as it is commonly put to sale shall find but very little but what is to be found in the Mass-book in Latine Discourse of Liturgies pag. 1 21 22. I shall desire what is further alleadged by Mr. Ball may be seriously laid to heart saith he to such who speak in the language aforesaid pag. 11. It is more proper to say the Mass was added to our Common prayer book then that our Common prayer was taken out of the Mass-book For most things in our Common prayer were to be found in the Liturgie of the Church long before the Mass whereof we speak on was heard of in the World and the Mass was patch'd up by degrees and added to the Liturgie of the Church now one piece and then another so that the ancient truths and holy Liturgies were at last stained with the Idol of the Mass which was sacrilegiously thrust into them Sect. 9. And that the Reverend Bishop Jewell so much magnified by Plus ultra as a greater friend to his design was a great friend to this truth laid down by Mr. Ball you may find in his defence of the Apologie of the Church of England upon the occasion of Hardings challenging the Church of England with changing their Communion book so often replies by retortion that it was their crime to be guilty of chopping and changing of the Church Liturgie and not they saith he pag. 198. If thou wilt read the often changes and alterations of the Mass read I beseech thee Platina and Polydore Virgil concerning the same and there shalt thou find how and by whom and on what occasion and in what processe of time all the parts of the Mass were pieced and set together So that it is more easie to observe how Bishop Jewell and Mr. Ball do agree in their judgements about the Mass and Common prayer book as you shall read hereafter then that Bishop Jewell and Plus ultra were both of one mind as to the matters in controversie Sect. 10. But I shall go no further in shewing than the Common prayer of the Church of England is not Tantum non the Romish Mass saith Mr. Ball pag. 11. The prayers and truths of God taught in the Common prayer pertained to the Church as her Prerogative the Masse and the abominations belonged to the man of sin and if a true man may challenge his gods which the thief hath drawn into his den the Church of God may lawfully lay claim to these holy things which Antichrist hath unjustly usurped And that the Church of God may lawfully make use of those forms of prayers recovered as it were out of their den behold the reverend Mr. Ball bringing the same quotation out of Bishop Jewell for to prove it as Plus ultra doth to prove it altogether unlawful Bishop Jewells Sermon on Joshua 6.1 2 3. The things that may be reserved viz. in the destruction of Jericho must not be dust or chaffe or hay or stubble but gold silver iron and brass I mean they may not be things meet to furnish and maintain superstition but such things as be strong and may serve either directly to serve God or else for comeliness and good order Mr. Ball in the margin of pag. 11. part 2. Sect. 11. In Plus ultra pag. 28. you will find this quotation of Bishop Jewell is brought to prove that all ceremonies are superstitious But that it is most grievously wrested and mis-applyed as are most of his quotations out of Jewell in his discourse will appear by that which Mr. Ball hath set down honestly and the other altogether omitted For though dust and chaffe hay and stubble at the destruction of Jericho might not be brought into the Lords treasury that is such things as were meet to maintain superstition yet such things as silver and gold such things as be strong and may serve directly to serve God or else comeliness and good order These things in the judgment of both Jewell and Ball which are strong and may serve directly to serve God by or elfe for comeliness and good order These holy
say in their behalf neither do they commend any manner of apparel as holy nor do they condemn any apparel as unholy they say not therefore that the apparel is either holy or unholy but they may truly say the same apparel on your part hath been foully abused to filthy purposes they may justly say they would not gladly in any appearance shew themselves like unto them that have so untruly and so long deceive the world and herein they are not without sundry authorities and examples of the godly Father St. Austin and Tertullian c. Sect. 18. Now because I observe that by these quotations he would make others to apprehend that Bishop Jewell was of his mind I shall crave leave to shew him or others that have been deceived by him how much they are deceived themselves in bringing this learned and pious Prelate to be the prover of their assertion And that I may clearly evidence this I shall present you with the occasion of these words before quoted The Church of England in their Defence of the Reformation from Popery amongst other things in their Apology mentioned pag. 322. charge the Papists That some of them did put a great holiness in eating fish and some in eating of herbs some in wearing of shooes and sandals some in going in a woolen garment some in a linnen one called black some white This I observe to be the doctrine of the Church of England that to put holiness in a black woollen garment or a white linnen one this is superstition Now to this charge Harding faintly replyed That they did put no great holinesse in linnen garments black or white To which Bishop Jewell answereth pag. 324. But withall Harding having by recrimination charged the Church of England with the divisions that were amongst them even in those dayes by the Non-conformists then for it is not with Calvin or Zuinglius that he doth upbraid the Bishop there but they were such persons as would not weare Gowns with a Typpet c. but as he there saith Night-gowns of the most Lay-fashion to avoid superstition These things are indifferent and may be yielded unto saith the one Sect. They be the Popes rags and may not be worn faith the other Sect. And therefore they will rather be justly put from that which justly they cannot keep then yield one jot neither Her Majesty's commandment nor their Metropolitans decree they care for they had rather seem to the people whom they use for their claw-backs and to whose judgement they stand or fall stout Champions of their own Gospel then meek followers of Christs Gospel such mighty Sampsons such constant Laurences your Jolly Gospel breedeth Defence of the Apology part 3. pag. 323. Sect. 19. Now in answer to this the Bishop maketh this reply quoted by Plus ultra savouring of very much wisdome and charity saith he the persons at which you so rudely scoffe that refuse to go in your apparel or otherwise to shew themselves like you have age sufficient and can answer for themselves he maketh no Apologie for them Notwithstanding thus much I say in their behalf neither do they commend any manner of apparel as holy neither do they condemn any apparel as unholy c. Here before we go any further I desire that these particulars may be observed Sect. 20. First that Non-conformity to these matters of apparel and such like indifferent things is matter of scorn and reproach to the Reformed from the Papists and hath been so for these many years Secondly that those persons that he would vindicate from Hardings revilings he could do it onely in this That in those dayes that he could say onely so much for them that they did not condemn a Gown or Surplice as sinful or unholy Thirdly that therefore why these should refuse to wear such apparel and thereby give occasion to the Papists to charge them with disobedience to the Queen he onely saith that they have age sufficients and can answer for themselves Though as it followeth They may truly say that this same apparel hath been foully abused to filthy purposes and they may truly say they would not gladly in any appearance shew themselves like unto them that have so utterly and so long abused the world Now that by this part of the quotation Bishop Jewe ll doth not argue against the use of the Gown Surplice and such like apparel as symbolizing with the Papists because they did wear such and that therefore they were to be justifyed that did refuse to wear onely upon that score It appeareth thus by observing that the thing which was chiefly urged in the behalf of the Nonconformists that they would not gladly in any appearance shew themselves like them that had abused these Vestments to foul and filthy purposes so that his argment is not against the use but the abuse of these garments by which they had so long abused the world Sect. 21. That I may help my weak Christian friends to understand this be pleased to take notice that the main thing wherein the Papists did deceive the world as to Priests apparel was this that they did possesse them with this superstitious opinion of inherent holiness in them and very greatly merited Aquinas himself affirmeth that the wearing of Francis or Dominicks Cowle hath power to remove sins as well as the Sacrament of Baptisme and Bishop Jewell tells us pag. 324. that the Popish Bishops in hallowing the Priests Vestments pray that he wearing this holy vesture may deserve to be shielded and defended from all assaults of the wicked spirit Now in this sense the Conformists and Non-conformists might justly say that this apparel hath been abused to foul and filthy purposes for the Priests would get a considerable summe of money of such as they had deluded with these opinions for a Fryers Cowle to be buryed in as that which would keep them out of Purgatory well therefore might the Bishop say in their behalf that they would not gladly shew themselves like unto them in the wearing of that apparel But why they would not wear such and such garments which they did not condemn as sinful why not a Gown or a Cassock made after the fashion of a Minister in the Church of Rome when indifferent in it self Why they cared not for her Majesties commands and their Metroplitans decrees in this case I suppose the Bishop meaneth they are of age let them answer for themselves he had nothing it should seem to speak in their defence of this practice Sect. 22. By all which I humbly conceive that it may appear that it is not the wearing of a Gown or Surplice or Cassock whereby a person of one calling is distinguisht from another and also for the use for which Aaron Exod 28.40 and his Sons wore Cassocks or Coats and Girdles viz. for comeliness and for beauty though they should be made after the same fashion that the garments of Popish Priests were if they be grave sober
and decent But the placing of holiness in them and the abusing of the people by them this was the evil in them that Bishop Jewell doth condemn but no the use of them This Reverend Prelate you may observe speaketh confidently of the Non-conformists of his time that as they did not commend Ministers garments as holy so they did not condemn them as unholy or sinful And were the Non-conformists of these times but of the same mind that they did not condemn a Cassock or a Surplice as unholy and that it were no sin to wear such vestures when commanded the case would soon be resolv'd that to wear a Cassock Surplice Gown Canonical Coat c. were lawful for distinction sake and decency in Gods Worship Sect. 23. And thus now having shewed though somewhat at large the true scope of the place brought by Plus ultra to prove his argument by in pag. 30. and that it proveth no such thing for which he doth produce it I shall onely shew how much he is mistaken in the reason that he giveth why the Church of England ought to reject conformity to the Church of Rome in matters of Worship and Discipline that have renounced communion with her in all material points of Doctrine pag. 27. Saith he the reason why we reject communion with the Church of Rome is for that the Popes Supremacy Infallibility Transubstantiation Merit of good works Invocation of Saints Purgatory Latin-Service Worshippiag of Images half communion and such like which are the Pillars of the Romiâ—h Fabrick cannot be proved and made good out of the Word of God And is not this reason of like force against the ceremonies of the Church yet in use amongst us Is there a scriptum est for one of them c. Sect. 24 To which give me leave to say the reason is not of like force for the things before named which are the Pillars of Popery Gods Word is expresly against them and the Scriptures of truth shew the Doctrine to be faelse and so ne to be the Doctrine of devils And if you could bring as clear Scriptures against using a form of prayer wearing garments for distinction and decency in Gods Worship as may be brought againâ—t Lain-Service Worshipping of Images Merit of good works c. Then there were some shew of reason in yours And as for your argument that there is not a scriptum est for one of them I shall give you a very ancient answer that was given to your very objection by the Reverend Martin Bucer to Joannes à Lasâ—o who argued against vestures and other ceremonies as holding conformity with the Charch of Rome therein and as having no scrip um est for them saith the said Bâ—â—â—er in his Epistle pag. 6. If therefore you will not admit such liberty and use of vesture to this pure and holy Church because they have no commandement of the Lord nor no example for it I do not see how you can grant to any Church that it may celebrate the Lords Supper in the morning c. for we have received for these things no commandement of the Lord nor any example yea rather the Lord gave a contrary example Sect. 25. Behold here you that have made a challenge in pag. 13. in the name of all the Non-conformists that if any learned men of our Adversaries be able to bring one sufficient sentence out of the holy Scripture or any one example of any Bishop or Minister in the time of King Edward the sixth that doe directly or ex professo plead for the wearing of Caps and Surplices c. the Zuinglian Gospellers will be then content to yeeld and subscribe Here is the authority of a great learned and pious man in the time of King Edward the sixth defending the lawfulness of these vestures you so much argue against and also condemning your very argument pag. 10. Saith he Many things which the Antichrists have made marks of their impiety may be tokens of the Kingdom of Christ as the signs of Bread and Wine the water of Baptisme the Laying on of hands Preachings Churches Holy dayes and many other things All these places of Scripture are of a great scope The earth and the fulness thereof is of the Lord not of the Devil not of Antichrist not of the wicked This colourable craft of Sathan saith he must be taken heed of by the which he bringeth to pass oftentimes that either we reckon those things which are no sins and those that be sins indeed we seem not to regard them in our selves c. Sect. 26. If the Authority of this holy man in King Edwards dayes satisfie not your conscience that these things may be continued and prevail not with you to prevail with all other Non-conformists in whose name you made the challenge and also have promised to yield and subscribe I shall in answer to your challenge produce the Authority of Bishop Jewell whom you so much quote ex professo commending the present Liturgy in the frame of it And this you will find written in pag. 162. of the Defence of the Apology occasioned by the reproachful speeches of Dr. Harding against it calling the Liturgy in Queen Elizabeth's dayes as you do now A devised Service c. but saith Bishop Jewell to him appealing to his own conscience You know that we serve God according to his holy Word and the order of his primitive Church we administer the holy Sacraments in pure and reverent sort though I suppose the signe of the Crosse was used in one and Kneeling at the other We baptise in the name of the Father Son and Holy Ghost we receive the Sacrament of Christs body and bloud from the holy Table we make our humble confession and prayers together we pray with one heart and one voice c. And of all these things what one is contrary to the Catholick Faith Oh Mr. Harding is it not written The man that lieth destroyeth his own soul and Christ saith the Blasphemy against the Holy Ghost shall never be forgiven in this life or in the life to come Sect. 27. If Bishop Jewell did not plead for the present Liturgy in the frame of it his zeal burning so hot that he accounteth Hardings calumnies of the Common prayer to be as a blasphemy against the Holy Ghost I leave to the consideration of all judicious Christians and consequently whether the Authors of the challenge are not bound to conform and subscribe especially considering what the said Bishop Jewell saith of the said Communion book or Common prayer book pag. 198. The holy Communion book and Order of the holy Administration standeth and by Gods mercy shall stand still without any change Observe I pray whatever you have said of the Liturgy of the Church that it is Tantum non the Masse-book yet if you had searched into Jewell as you ought for truth you would have found the Jesuite frequently depravi g the book of common prayer and that
for the very thing for which you plead the changing of further reformation thereof which occasioned this Reply of Jewell which cleerly evidenceth that he did so much approve of the present frame of the Liturgy that he said by Gods mercy it should not be changed no more And therefore I pray remember your promise yield and subscribe to the book of common prayer according as the Act requireth Sect. 28. And that this may be done with an unfeigned assent and consent I doe beseech you all who are zealous haters of Popery seâ—iously to weigh what is the judgement of the most judicious Jesuited Papists of this our present Liturgy as I find it published long since by their great champion Harding saith he that which ought to be written upon the heart of every true Protestant Every good man and zealous keeper of the Catholick Faith will never allow the Service devised in King Eâ—wards time now restored again not so much for the Tongue that it is in as for the order it self and disposition of it wanting some things necessary and having some other things repugnant to the Faith and the custome of the Carholick Church Reply of Jewell to Harding pag. 162. Let me intreat all Non-conformists especially to ponder upon this passage The Liturgy and Service of the Church of England to which we are to conform though some account it Popish Idolatrous and at the best too like the Mass book in the order and disposiâ—ion of it which is the great exception of the wisest Non-conformists at this day yet this Harding with the Separatists against whom Mr. Ball hath written agree together in calling it a Devised Service an Humane Invention Now consider what is predicated of this subject that the good men and zealous keepers of the Catholick Faith viz. the hottest rankest and most violent Papists they will never allow of this devised Service I think very good news Sect. 29. But to proceed to the reason that he giveth for this not so much for the tongue in which it is being now English whereas the Service of the Romish Church is Latin to this day which some make to be the onely difference between the Mass-book and the English Liturgy grounded upon a politick Proclamation in King Edwards time to quiet an Insurrection about it But saith Harding for the order it self and the disposition of it that which is a great exception of the Non-conformists why they cannot allow it is given as the reason why the good and zelous Catholicks cannot allow it also But how doth it appear further that the good Catholicks cannot nay he saith will not allow it because that it lacketh some things necessary as prayers to Saints to Angels to Images and for the dead to bring them out of Purgatory a thing very necessary to make the Popes Pot boyle together with many of those Bables Trifles and Follies which Bishop Jewell reckons up in his Sermon at S. Mary's quoted by Plus ultra to another purpose But to make our English Liturgy completely different from the Romish Mass-book he saith that it hath many things in it repugnant to the Faith and customes of the Catholick Church For these reasons the zealous Catholicks will never allow of our book of common prayer and therefore for these reasons the Book of Common prayer devised as they say in King Edwards time restored in Queen Elizabeths time confirmed since by King James King Charls the First and the Second should be worthy of a better acceptation then yet it hath received from those that declare themselves to be the most zealous professors of the true Reformed Protestant Religion Sect. 30. And thus now having proved it to be very lawfull to declare conformity to the Book of Common prayer having by the help of an old Non-conformist uncloathed it of that Idolatrous dress in which it hath been presented to the World by the Author of the Temperate Discourse and Plus ultra who having thereby but new-vamâ—t the arguments of the old Brownists and brought them forth as new lights to mislead weak people I shall through the help of the said Mr. John Ball give you but one general answer to what the said Author of the Discourse of Liturgies and others are very copious in cha ging the Common prayer with many particular defects and errors and so conclude Which answer you shall find part 2. pag. 22. Your long Catalogue of corruptions to be found in our Liturgy is to small purpose unlesse you could prove so e of them to be sundamental heretical and really Idolatrous Suppose saith he pag. 30. the seventy errors which you reckon up were all true and justly taken against the Book and as many more to them might be named yet the quotation that he giveth out of Usher de Success Eccles Chapter 1. answers all That the main truths which concern the very life and soul of Religion be few and the failings which may stand with the substance of Religion many Sect. 31. To conclude therefore with this Memorandum to the Authors of Plus ultra who upon the Authority that I have brought in King Edwards time from the Reverend Martin Bucer in Q. Elizabeths time from the Reverend Bishop Jewell that they are under an obligation to yield to subscribe and turn conformists even all the Zuinglian-Gospellers as he calleth them pag. 13. And that it will be expected they should shew themselves to be as good as their words I shall be a further help unto them in endeavouring to remove what may be an impediment to the subscribing of the 39. Articles of Religion with what followeth in the Act for Uniformity pag. 83. hoping in the following Chapter to make it appear that the particular ceremonies and rites of the Church by Law enjoyned together with the Books of Ordination c. which are part of the 39. Articles may lawfully be subscribed and conformed to CHAP. X. That to subscribe to the 39. Articles of Religion and to declare an unfeigned assent and consent c. is not contrary to any command of Christ but lawful and warrantable notwithstanding all the objections made of old by Mr. Josias Nicholls against subscription which are in this Chapter laid down and modestly removed Section I. THat we may be the more clearly informed and more fully resolved in this case the matter of this question being the subject matter of that obedience which the Act for the Vniformity of publick prayers c. doth require That we may the better judge of the iniquity or equity of what is required I humbly conceive it would be worth our time to make a particular inspection into this Act concerning what is enacted about these things aforesaid To which end I shall offer these three particulars to your consideration First what is required Secondly of whom it is required Thirdly after what manner the things required are to be done Sect. 2. First that which is required is a Subscription or Declaration of an
Function of the Ministry and that particular Order whereby in this or that society he is to execute this Function Which distinction as I said before serveth not onely for a very good answer to the Brownists that deny Lecturers to be true Ministers but likewise to justifie against the Non-conformists the execution of the Ministerial Function by this order of Deacons And indeed if it be considered the very term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scripture doth signfie one that ministers to another in a degree above him Saith our Saviour He that will be greatest amongst you let him be your Deacon in the Original And in this sense the supreme Magistrate being under God and serving in a place below him yet above the people he is called Rom. 13. The Deacon of God And there is some hint for this even out of 1 Tim. 3. he that diaconiseth it well gets himself a * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compar'd with the Arabick Syâ—ack doth much confirm this sense good degree Implying that this Order of Deaconship is preparatory to further degrees of order in the Ministry viz. such as I have before quoted were executed in the Church in St. Jeromes time that is of Presbyter and Bishop Sect. 3. The ground therefore of this mistake I humbly conceive lyeth in this Plea 27. In that they call this order of Deacon to be an office of the Ministry called the Deacon whereas according to Mr. Ball in the title of Lecturers saith it is only that order in which the Ministerial Function is executed Therefore it may be fitly said of the Deacon the acceptation of whose name in the Scripture doth much justifie his imployment according to the practice of the Church of Engl. viz. what Mr. Nicholls saith is to be in helping the Priest in Divine Service c. And thus now having considered of these three great impediments to subscription in Queen Elizabeths time with whatsoever I have met with in the Writings of the ew Non-conformists in these times I hope it will appear to all sober Christians what I at first propounded to evidence upon inquiry That Subscription to all the 39. Articles the book of Common prayer and to all the rites and ceremonees there in is lawful and warrantable and may be done without sin Sect. 4. As to all the particular exceptions not here spoken to against several passages in the Common prayer and Rites of Administration mustered together in the Discourse of Liturgies I shall for brevities sake forbear to answer particularly having answered all by taking away the nail upon which they all hang. For whosoever shall seriously review that Discourse and observe his proofs may find that Mr. Nicholls argument against Deacons because their description in every circumstance is not to be found in the Word of God is brought in not onely against forms of prayer in this present Liturgy but all the circumstantial and ceremonial parts therein they are reducible to no command No warrant in the Word to use or stand up at Gloria Patri and the Creed no warrant to kneel at the Communion for the people to answer the Priest in prayer as in the Letany and other responds c. with more of that kind many of which I believe might be warranted from Scripture particularly and such as are included in general Texts thereof I desire therefore this may be considered that the Scripture is no way to be accused of insufficiency because that there are not particular commands for every mode in Worship for every order rite and ceremony in divine Administrations neither are they who command or they which obey and conform to the use of them to be accused of superstition and Will-worship My reasons for it besides what I have said before being the same both from Reverend Mr. Calvin and Mr. Ball before quoted which were very good in their dayes and are like to stand so while Christ hath a visible Church upon earth Sect. 5. Now before I go off from this subject I hope I may do good service in this momentous business to offer to your consideration the use that the pious and Learned Mr. Randall in his Lectures of the Church teacheth us to make of what hath been the subject of my Discourse being co-incident with his Saith he pag. 148. If we live in a Church where such things are ordained which are not simply unlawful we must take heed that we resist not this power or the things thereby ordained 1. This is the first rule and the Lord encline our hearts to keep it as a means to this followeth another 2. We must bridle our selves from distike this is the second unto which it should seem we are naturally subject even to dislike the commands of our Superiours about things not determined by God in his Word 3. But thirdly saith he bridle thy self specially from refusal Good men had need to have an especial care of themselves and that by the severe commands of God they bridle themselves from disobedience to the lawful commands of men Write therefore this golden saying of Reverend Calvin upon your hearts Nihil humano ingenio magis adversum est quam subjectio vere enim illud olim dictum est regis animum quemque intra se habere Calvin 1 Pet. 5.5 There is nothing to which the wit of man is more averse then subjection and therefore do men naturally bend their wits and parts in disputing the commands of their Superiors what is said of old is very true Every man hath within himself the heart of a King he would rule but not obey Follow therefore let us the counsel of this holy man especially to bridle our selves from refusal But yet saith he in the next place which I name the fourth Direction 4. Yield with some perswasion of conscience Sect. 6. For though we may not refuse to yield obedience in matters simply lawful in themselves yet every one is to yield with some perswasion of conscience it being surely a very dangerous thing for fear or any carnal respect to act doubtingly Considering therefore that scrupulous persons about doubtful things to them commanded by lawful Authority are in so great a strait that if they yield obedience doubtingly they sin if they do not conform they sin some perswasion of conscience is absolutely necessary Sect. 7. Now that which must perswade the conscience of the lawfulness or unlawfulness of an action either sacred or civil as to the substantials of Gods Worship and our humane converse must be the Word of God rightly understood and applyed And that which must perswade the conscience in circumstantials referring to the duties of the first and second Table not determined by God or left to our own liberty must be the Laws and commands of our superiors which though they bind the conscience yet not absolutely as the Law of God doth but relatively with respect to those general precepts which command us to yield obedience for conscience sake
Church of God might receive by them And for a conclusion let us joyn together in propounding this to their serious thoughts That if they have but little regard to our souls welfare that yet they will take care of their own For when they have suffered the penalty of the Law for their Non-conformity to what the Act for Uniformity requireth which is deprivation from the exercise and advantages of their Ministry that yet their satisfaction of the Law will not satisfie the offended justice of an angry God who having made himself known to be a God of order and not of confusion is very much displeased with the disobedience of all Inferiours to the lawful commands of their Superiours whether Ecclesiastical or Civil For as Mr. Baxter hath well observed Five Disput pag. 483. That if we do through weaknesse or perversness make lawful things to be unlawful that will not excuse us in our disobedience our error is our sin and one sin will not excuse another sin Disobedience to the commands of our Superiours therefore though through weakness being a sin and that against Christ Five Disput pag. 485. who ruleth by them as his Officers Let us therefore now remember our Ministers that seeing notwithstanding all their sufferings without repentance this sin of disobedience to our Superiors as aggravated Five Disput 486 487. will not be blotted out at the day of refreshing It would be much better to prevent all this sin sorrow and suffering by their Obedience and Conformity to what the Law requireth But now my beloved Friends and Fellow Citizens considering that there lyeth one main obstruction in the way to this happy work of our Ministers Conformity to which I have so much importuned you to joyn with me by way of perswasion with them And this obstruction lying chiefly in your own power to remove I shall in the first place bring it forth to your view as I find it laid forth by the Author of the Sober and Temperate Discourse about Liturgies c. And the obstruction is this that the Ministers dare not conform because of the great scandal that would be taken thereat by the people pag. 108. for say they Supposing that they were fully satisfied that it were lawful to use an imposed form c. yet we plainly see that they are so abhorred by many consciencious Christians that as those who have returned to the use of them have almost ruined their Ministry by making themselves the scorn of some and the grief of others so should we we do the like some would for it vilifie and censure and condemn us and separate from Communion with us Now good friends though I humbly conceive that this is no sufficient ground of excuse for their Non-Conformity because that some Christians would censure condemn and separate from all communion with them Yet supposing that to prevent the great sin of those that shall thus be scandalized at their Ministers Conformity many good men may be more backward to their duty as being afraid to give offence to the weak about their observance of indifferent things To help to remove this great obstruction though you will find much more said in the 14. Chapter of this Discourse yet give me leave to offer this to your serious consideration that though it be a reall truth that the wise God hath forbidden us to do any thing whereby our weak Brethren may be scandalized as by those Texts quoted by the Author aforesaid doth appear viz. Rom. 14.13 14 15. 1 Cor. 10.24 1 Cor. 8.3 9. Yet that in all those places wherein the Doctrine of scandal is laid down as to indifferent things that they are to be understood only in the case where persons are left to their own liberty in the use of them that is when men may chuse whether they will use them yea or no. As for example you will find in this following Discourse that whether we do pray with a form or without a form is indifferent and is neither expresly forbidden or commanded Now when it is left to our own liberty whether we will use a form or not use a form then we should scandalize weak Christians according as we demean our selves in this particular But if by a Law we are commanded for Vniformity sake to use a publick form of Common prayer for weak Christians to be offended at the Minister that doth yield obedience to this command this scandal of Brethren weighs light when put in the scale with the command of Authority And the reason why it doth so is this because that though the thing be in it self indifferent where we are left to our own liberty as I said before yet when it is commanded by our Superiors and no where forbidden by God our disobedience to their commands is no indifferent thing but is a sin against the Fifth Commandement wherein the honour that we are to give to our Parents whether Naturall Spirituall or Civil doth consist in obedience to their lawful commands Which being so I beseech you to be so far from being scandalized to see your Ministers do their duty which Aquinas as I have read calleth Scandalum Pharisaeorum the scandall onely of the superstitious Pharisees which our Saviour hath taught us to condemn As that you do rather exhort and perswade them by all means rather then to lay down their Ministry to care onely for to satisfie themselves and let not the thought of the scandal that may be supposed to be taken by you at their Conformity be any impediment or hinderance thereunto And that you may be free forward and cordial in this work I beseech you be impartiall in your pursuit of that knowledge which may strengthen you against this weaknesse in you whereby you are apt to be scandalized at the matter of your Ministers Conformity to indifferent things It is a most Excellent Rule to this purpose that is given by Mr. John Brinsley in a Sermon of his Entituled A Looking Glasle for good Women and may also serve to be a Looking Glasse for good men of weak judgements and strong affections pag. 17. The most probable way to be resolved in our doubts and scruples is to hear what both parties can say especially those of a differing judgement from us this is the most probable and rational way to be rightly informed And further saith he Some are so wedded to their own Wills as to take up resolutions before hand in case their opinions be medled with or their wayes touched upon though never so tenderly yet they will come no more at the publick Ordinance at least to hear such a Minister Now surely saith he Christians is this Christian even Felix the Heathen was of a better mind who though troubled at the hearing of Pauls Sermon promiseth to hear him again another time Let them take this home with them This is but to clear an evidence that they are but too willing to be deceived I beseech you therefore as a