Psal 104. Hath not God said that while the earth remaineth seed time and harvest and cold and heat and sommer and winter day and night shall not cease Gen 8 22. If there were not an uniformity in nature how could fair weather be known by a red sky in the evening or foul weather by a red and louâ—…ing sky in the morning Mat 16 2 3. If there be not an uniformity in nature why saith Salomon The thing that hath been it is that which shall be and there is no new thing under the Sun Eccl. 1. 9. is it not an uniformity in nature that the Stâ—…rk in the heavens knoweth her appointed times and the Turtle and the Cran and the Swallow observe the time of their comming Ier. 8. 75. Is not that an uniformity in nature Io. 4. 35. There are yet foure mone hs and then cometh harvest As the Apostle saith of the members of the body which we think to be lesse honourable upon these we bestow more abundant honour 1 Cor. 12. 23 so I may say of these things in nature which may perhaps seem to have least uniformity in them such as the waxing and weaning of the Moon the ebbing and flowing of the Sea and the like even in these a very great uniformity may be observed As for Scripture presidents There was in the old Testament a marvelous great uniformity both in the substantialls and rituals of the worship and service of God For instance Num. 9. 3. 't is said of the Passeover ye shall keep it in his appointed season according to all the rites of it and according to all the ceremonies thereof shall ye keep it Exod. 12 49. One Law shall be to him that is homeborn unto the stranger that sojurneth among you Another instance see in the Sacrifices Levit first 7. chapters Another instance Act. 15 21. For Moses of old time hath in every city them that preach him being raed in the Synagogues every Sabboth day A fourth instance in the courses and services of the Priests and Levits 1 Chron 23 24 25 26. Luke 1. 8 9. The like in other instances Of the Church of the new Testament it was prophesied that God would give them one way aswell as one heart Ier 32. 39. that there shall not onely be one Lord but his Name one Zack 14. 9. Wee are exhorted to walk by the same rule so farre as we have attained that is to study uniformity not diversity in those things which are agreed upon to bee good and right Phil. 3. 16. Doeth not the Apostle plainly intimat and commend an uniformity in the Worship of God 1 Cor. 14. 27. If any man speak in an unknown tongue let it beby two or at the most by three and that by course and let one interpret vers 33. for God is not the author of confusion but of peace as in all the Churches of the Saints vers 40. Let all things bee done decently and in order Hee limiteth the Prophets to that same number of two or three even as he limiteth those that had the gift of tongues vers 29. And was it not a great uniformity that he would have every man who prayed or prophesied to have his head uncovered and every woman covered 1 Cor. 11. Doeth not the same Apostle besides the Doctrine of faith and practicall duties of a Christian life deliver severall Canons to bee observed in the Ordination and Admission of Elders and Deacons concerning widows concerning accusations admonitions censures and other things belonging to Church policy a appeareth especially from the Epistles to Timothy and Titus And 1 Cor 16. 1 2. hee will have an uniformity between the Churches of Galatia and of Corinth in the very day of putting forth their charity Now concerning the colection for the Saints as I have given order to the Churches of Galatia even so doe you upon the first day of the week let every one of you lay by him in store c. In the ancient Church although there was not an uniformity in all particulars among all the Churches for instance in the point of fasting some fasting on the Sabbath some not some taking the Lords-Supper fasting some after meals which differences in fasting gave occasion to the old rule dissonantia â—…ejunii non dissolvit consonantiam fidei Although likewise there was a great difference between the custome of one Church and another in the time and manner of celebrating the Lords-Supper And in other particulars as Augustine Socrates and the Author of the Tripartite History record unto us Yet the Centuryes and other ecclesiasticall Historians shew us in every Century a great uniformity in those ancient times even in very many things belonging to Church government and forme of Worship Neither can any man doubt of the great uniformity in the ancient Church Who is not a stranger to the Canons of the ancient Councells And although Irenaeus and others justly blamed Victor Bishop of Rome for excommunicating the Churches of Asia and the Quartodecimans because of their disconformity in keeping of Easter yet the endeavoring of the nearest uniformity in that particular was so farre from being blamed that it was one cause though neither the sole nor principall of the calling and conveening the Councell of Nice which Councell did not leave it arbitary to every one to follow their owne opinion concerning Easter but by their Canon determined that it should not be keept upon the same day with the Jews that is upon the 14. day of the moneth CHAP. XVI Whether it be lawfull just and expedient that there be an ordinance of Parliament for the taking of the solemne League and Covevenant by all persons in the Kingdome under a considerable penaltie Or an answer returned to a Gentleman who had consulted a friend concerning this question FIrst of all that I may rightly deduce and state the matter of fact 't is to be remembred That the solemne League and Covenant hath been the strongest band of Union in this common cause of Religion and Liberty and that which the common enemies have mainly endeavoured with all their might to overthrow That the chief motive to engage Scotland was professed to be the Reformation of Religion and uniformity according to the Covenant That the League and Treaty between the two Kingdomes is in pursuance of the ends of the Covenant especially the aforsaid ends of Religion That the declaration of both Kindomes emitted to other Nations doeth hold forth to the world that our war is for the ends of the Covenant and that we should never lay down armes till these were obtained That by order of Parliament the Covenant was turned in Latine and sent abroad to the reformed Churches with letters from the Assembly of Divines That upon the former assurances the Church and Kingdome of Scotland the Parliaments of both Kingdomes the Assembly of Divines the city of London and many thousands in England have taken the Covenant and have sworne most solemnly
sure consenting or not consenting in a matter Ecclesiasticall ought to be as free if not more free then in a matter civill Object 4. This course may prove very dangerous for an apostatizing Congregation for a people inclining to Heresie or Schisme will not consent to the admission of an orthodox and sound Minister Answ. 1. The intrusion of Ministers against the Congregations will doth more generally and universally draw after it great evils and inconveniences 2. The corruptions of many Patrons and peradventure also some Presbyteries may be more powerfull to intrude insufficient or unsound Ministers then the unsoundnesse or errour of this or that particular Congregation can be to hinder the admission of them that are sound 3. We shall heartily accord that a hereticall or a Schismaticall Church hath not just right to the liberty and priviledge of a sound Church 4. Zanchius in 4. praec col 784. Would have a Congregation infected with Heresie or Superstition before there bee a Ministery setled among them to be first convinced of their error by some other Pastor sent unto them by the Christian Magistrate for a time and extraordinarly as a kinde of Evangelist At vero saith he cum constitutae sunt formatae verae Ecclesiae cur tune saltem non relinquitur illis libertas eligendi suos Pastores Object 5. People do often erre in their choise and cannot judge of the qualifications and abilities of Pastors but follow blindly the humors of their Lords or leaders Answ 1. We must beleeve what Christ saith Iohn 10 4 5. That his sheep know his voice and a stranger they will not follow but will flee from him 2. There are also in Presbyteries and in all Judicatories some leading men whose judgement is much respected and hearkened unto 3. Hee that followeth another is ever blind A people may follow leading mâ—…n and yet see with their own eyes too 4. When Bellarmine objecteth that a people cannot judge whether a man be fit for the Ministery Iunius animad Contr 5. lib 1. cap 7. not 24. Answereth that the Congregation judgeth not simply and absolutly whether one be fit for the Ministery but whether he be fit to serve in the Ministery among them VVhich two are so different that of two men offered to a Congregation he that is absolutely and simply the best qualifyed for the Ministery is not to bee for that cause admitted hic nunc but hee who is fittest for that Congregation Now a rude and ignorant people can judge which of the two speaketh best to their capacity and edificatition 5. VVhen any Congregation makes choise of an unfit or dangerous person against whom there is just exception to be made they must not therefore be robbed of their right but called upon to make a better choise This right people had from a Pope Greg Mag Epist lib. 6. Epist 38. Habitatores Lucensis civitatis quendam ad nos Presbyterum adduxerunt quì eis debuisset Episcopus ordinari Sed quia mimine dignus inventus est nec diu sine proprio possunt consistere sacerdote a nobis admoniti in seâ—…inio promiserunt alium studiose quâ—…rere c. Object 6. Seldome or never shall a Congregation bee found all of one minde and because this might bee answered in the words of Gregorius de valentia in tam secundae disput 7. quaest 5. punct 5. Nam moraliter loquendo illud tota communitas facere censetur quod facit major ipsius pars Therefore to make the objection stronger it may be further added that oftentimes the greater part shall overcome the better part because in every corporation there are more bad then good more foolish then wise This inconveniencie is objected by Bellarmine de Clericis cap 7. who tells us further that popular elections are subject to tumults and seditions We answer with Iunius ubi supranot 23. 27. first inconveniences do also follow upon elections made by Presbyteries and Patrons without the peoples consent 2. De incommodis prudenter curandis non dere sanctâ mutandâ temere sapientes videre opportuit 3. For avoiding inconvenience of this kinde it is to be remembred that the Congregation ought to be keeped in unity and order so far as may be by the directions and precedence of their Elders and by the assistance of Brethren chosen out of other Churches when need so requireth 4. Zanchius ubi supra col 783. answereth out of Calvin praesideant plebi in electione alii Pastores cum ipsis etiam Magistratus conjugatur qui compescat tumultuantes seditiosos VVherein there is great need of caution lest under pretence of suppressing tumults the Churches libertie of consenting or not consenting be taken away As upon the other part the Election is not to be wholly and solely permitted to the multitude or body of the Church which is the meaning of the 13. Canon of the counsell of Laodicaea as it is expounded by Osiander Gerhard Iunius and othâ—…rs 5. When a Congregation is rent asunder and cannot agree among themselves this evill may bâ—…e helped in Subordinate though not in Independent Churches for the higher consistories the Presbyteries and Assemblies of the Church can end the controversie and determine the case after hearing of both siâ—…es Object 8. As for that which may reflect on Ministers that have not the peoples consent 7. Answ It is ordination that maketh men Ministers And the want of the Churches suffrage cannot hinder their being Ministers it concludeth onely that they did not ritè and ordinatè enter into their Ministery hic nunc in such a Church 2. This also is helped by a posterior approbation of the Church as a woman marrying a man unwillingly yet after loving him as her husband removeth that impediment I conclude with a passage out of the Ecclesiasticall discipline of the reformed Churches in France cap 1. The silence of the people none contradicting shall be taken for an expresse consent but in case there aryse any Contention and hee that is named should be lyked by the consistory and disliked by the people or by most part of them his reception is then to be delayed and report of all to bee made unto the conference or provicniall Synod to consider aswell the justification of him that is named as of his rejection And altho he that is named should there be justified yet is he not to bee made or given as a Pastor to the people against their will nor to the dislike displeasure and discontent of most of them Nay the Popish French Church hath no lesse zealously stood for their liberty in this point in so much that the intrusion of men into Ecâ—…lesiasticall charges by the Pope himself hath been openly opposed as shall most fully appeare to any who shall read the book intituled Pro libertate Ecclesiae Gallicanae adversus Romanam aulam defensio Parisiensis curiae Lodo vico undecimo Gallorum Regi quondam oblata In which they do assert against the Papall
yet here was a seed for more Churches and more Ministers At the first plantation of Churches Ordination may bee wanting without making void the Ministery because Ordination cannot be had but in constituted Churches the want of Ordination doth make a Minister no Minister 3. Touching the Church of Rome I answer as a learned country man of mine answered nere 70. yeares agoe Although it was a Church miserably corrupted and defaced yâ—…t it was even then a Church wherein he professeth to follow Luther Oec lampadius Zuinglius Bucerus Calvin Musculus Bullinger and the generall sence of the Protestant writers See the Smetonii respons ad Hamilton Apostat pag. 6. If there was not a true Church when Popery and Antichristianisme had most universally spred it self why is it said that Antichrist sitteth in the Temple of God 2. Thes 2. 4 And if God had not a people in Babylon why is it said Come out of her my people Rev. 18. 4 And if there were not all that time even before the Reformation true Ministers of Christ why are the two witnesses said to Prophesie 1260. dayes compting dayes for years in sackcloath Rev 11. 3. 5. Sure the time of the witnesses their Prophesying in sackcloath where ever we fix the beginning and ending of it which is contraverted it doth certainly comprehend those ages before the Reformation as a part of this time Therefore Christ had his Witnesses and Ministers all that while Protestants as well as Papists hold the perpetuity of the true Church and Ministery though not ever visible or alike pure And otherwise how shall we understand Christs owne word Mat 28. 20. Loe I am with you alway even unto the end of the world 4. Wherefore I conclude that those who were ordained in the Church of Rome before the Reformation in so far as they were ordained in the name of Christ by these who had been themselves ordained Presbyters as well as Bishops and authorized to preach the Gospel and administer the Sacraments this far they were true and lawfull Ministers truely and lawfully ordained But in so farre as they were ordained according to the Popish statutes and Canons for teaching and maintaining the traditions of the Church of Rome and for offering up the body of Christ in the Masse in this consideration their calling and Ordination was impure and unlawfull like pure water flowing out of a clean fountain which contracts impurity from a filthie channel it runs through See Synops Pur Theol Disp. 42. Thes 48. and diverse others who might be cited to this purpose CHAP. V. Whether these Prophets and Prophesyings in the primitive Church 1 Cor. 14. and 1 Cor. 12. 28. Ephes 4. 11. were extraordinarie and so not to continue Or whether they are presidents for the Preaching or Prophesying of such as are neither ordained Ministers nor probationers for the Ministery THere are three opinions concerning these Prophets mentioned by the Apostle 1. That they had neither extraordinary and immediate inspirations of the Spirit nor yet were ordinary Ministers called to the office of Teaching but Church-members out of office having good gifts of opening and interpreting the Scriptures for the edification instructioun and comfort of the Church and hence is the warrant taken for the preaching or prophesying of such Church-members as are well gifted being neither Ministers nor intending the Ministery Neither doe the Independents onely but Socintans and Arminians also cry up that libertas prophetandi 2. That these Prophets were Church officers and no more but ordinary Teachers or Interpreters of Scripture in the Church without excluding the sons of the Prophets or Probationers from their Assembly and from exercising their gifts in preaching upon occasion and fortryall of their gifts or of the grouth and encreas thereof yet I remember no place in the new Testament where ordinary Pastors are said to prophesie except Revel 11. 3. where notwithstanding prophesie is ascribed unto them in no other sence than the working of miracles vers 6. Those have power to shut heaven that it rain not in the dayes of their prophesie and have power over waters to turne them into blood and to smite the earth with all plagues as often as they will All which prophesying and miracles is spoken by way of allusion to Moses and Elias 3. That they were extraordinary Prophets immediatly and extraordinarly inspyred by the holy Ghost and that they are to be reckoned among these other administrations which were notto continue or be ordinary in the Church Synop pur theol disp 42. thes 22. Martyr loc com class 4. cap. 1. Aretius probl theol loc 62. Calvin Instit. lib 4. cap. 3 § 4. Diodati on 1 Cor. 14. 1. the late English Anotations on 1 Cor. 12. 28. Mr. Baine on Ephes 4. 11. together with two learned country men of mine Mr. David Dikson on 1 Cor 14. 31. and Mr Rutherfurd on his peaceable plea câ—…p 16. Apostles Evange ists Workers of miracles I know many Protestant writers of very good note are of the second opinion But with all due respect unto them I hold the third opinion with Gerhard loc com Tom 6. pag 72. and diverse others the reasons which move me are these 1. The Apostle distinguisheth the Prophets from the Pastors and Teachers 1 Cor 12. 28 29. Ephes 4. 11. The Prophets are enumerate among the publike Ministers which Christ hath given to the Church Yet distinct from the ordinary Pastors and Teachers 2. They are not onely distinguished from Pastors and Teachers but seem also to be set before them yea before the Evangelists Ephes 4. 11. And he gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers or as the Syriak readeth and some Pastors and some Teachers so distinguisheth Pastors from Teachers as Mr. Bayne also doth understanding here five degrees of those who labour in the Word and Doctrine the first three extraordinary the last two ordinary I know 't is not alwayes preferred in honour and dignity which is first mentioned Yet I think our dissenting Brethren would not think it fit nor suteable to enumerate their gifted and pro. phesying members next to the Apostles and before Pastors much lesse Evangelists neither do I ground my argument simply and meerly upon the enumeration but upon such an enumeration as is noted with first second third 1 Cor 12. 28. And God hath set some in the Church first Apostles secondly Prophets thirdlie Teachers where he puts upon the Prophets the highest eminency and chiefest dignity next to the Apostles which I thinke the prophesyiâ—…g Bâ—…ethren of this age doe not look for Chrysostome de divers nov Test locis serm 50. proves the chief dignity of Apostleship from these words First Apostles Is it not as good an argument to prove the next dignitie to belong to prophesie from these words Secondarilie Prophets 'T is true helps are mentioned before governments in that same Text. But the Apostle hath left oâ—… his numericall order before
not to apply their power for reducing them If this be not to care for mens own things not for the things of Christ what is And must the Magistrat purchase or hold them quiet of the state at so dear a rate as the lose of many soules What saith Mr. Williams himself Bloudy Tenent chap. 33. It is a truth the mischief of a blinde Pharisie blinde guidance is greater then if he acted treasons murderers c. And the lose of one soule by his seduction is a greater mischief then if he blew up Parliaments and cut the throats of Kings or Emperours so precious is that invaluable Iewel of â—… Soule I could wish this written in marble or recorded upon the Parliament walls as the confession of one who hath pleaded most for liberty and tolleration from the Magistrat to soule murthering Hereticks and deceavers But if any Magistrates will not have respect to the honour of God and salvation of soules let them take heed to their own interest When the Church of Christ sinketh in a State let not that State thinke to swimme Religion and Righteousnesse must flourish or fade away stand or fall together They who are false to God shall not be faithfull to men It was a pious saying of Constantine Quomodo fidem praestabunt Imperatoâ—…i inviolatam qui Deo sunt persidi 'T is more then paradoxall and I fear no lesse then Atheisticall which Mr. Williams chap. 70. of the Bloudy Tenent holds viz. that a false Religion and Worship will not hurt the civill State incase the worshippers break no civill Law 4. That Socinian principle doth now passe forâ—… good among divers Sectaries that a man is bound to believe no more then by his reason hee can comprehend Mr. I Goodwin in his 38. Quaerees concerning the Ordinance for the preventing of the growing and spreading of Heresies quaest 29. tells us that if reason ought not to regulat or limit men about the object or matter of their believing then are they bound to believe these things concerning which there is no ground or reason at all why they should be believed As if this being understood of humane or naturall reason were an absurdity Divine Revelation in Scripture or thus saith the Lord is the ground or reason of believing or as School men speak the Objectum formale fidei But wee are bound to believe because of thus saith the Lord some things which we are not able to comprehend by our reason for instance The Trinity of persons in the God head the incarnation of the Sonne of God his conception of a Virgin the union of two natures of God and man in one person It is therefore a question tending of it self to the subversion of the Christian faith and so of piety which that Quaerist there propoundeth viz. Whether ought any man at least in sensu comsito to beleeve the deepest or highest mysterie in Religion any further or any otherwise then as and as farre as hee hath reason to judge it to be a truth The same writer in his Hagiomastix sect 90. tells us that this is sound Divinitie that reason ought to be every mans leader guide and director in his faith or about what he is or ought to beleeve and that no maâ—… ought to leap witâ—… his faith till he hath looked with his reason and discovered what is meet to be beleeved what not If this be good Divinity then Pauls Divinity is not good Rom. 8. 7. 1 Cor 2. 14. 2 Cor 10. 5. 5. That the onely right Reformation under the Gospell is the mortifying destroying and utter abolishing out of the faithfull and elect all that sinne corruption lust evill that did flow in upon them through the fall of Adam This is true Gospel Reformation saith Mr. Dell Serm. on Heb. 9. 10. and besides this I know no other And after pag. 11 Christ dying for us is our redemption Christ dwelling and living in us is our Reformation Again pag 12. For the taking away transgression for us and from us which is the onlie Reformation of the new Testament is a work agreeable to none but the Son of God as it is written His Name shall be called JESUS for he shall save his people from their sinnes whereupon all alongs he speaks much against Ecclesiasticall Reformation and pag 14. He adviseth the Parliament to lay aside their intentions how pious soever of the work of Church Reformation because they are men of war and the care of this work belongs onely to Christ the Prince of peace This Doctrine 1. Is destructive to the solemn League and Covenant of the three Kingdomes obligeing them to endeavour the Reformation of Religion in Doctrine Worship Discipline and Government 2. 'T is destructive to the Reformation begun by Luther continued and prosecuted by all thereformed Churches and by the Independent Churches as well as others 3. 'T is contrary to the example of the Apostles themselves and condemneth them as well as us for they did not only teach and commend to the Churches that Reformation which Mr. Dell calls the mortifying or destroying of corruption and lust or Christ dwelling and living in us but likewise an externall Ecclesiasticall Reformation and severall Canons concerning the Reformation of externall abuses and scandals in the Church as for instance that the Churches should abstaine from bloud and things strangled that two or three at most should prophesie in the Church at one meeting that the men should pray with their heads uncovered the women covered that young widows should be no longer admitted to serve the Church in attending the sick and that such widows must be at least 60. years old and the like 4. This Doctrine puts Jesus Christ himself in the wrong because he challenged the Churches of Pergamus and Thyatira for suffering and having amongst them these that taught the Doctrine of Bâ—…laam â—…5 Mr. Dell his doctrine openeth a wide doore to the tolleration of the grossest and most horrid Idolatries Blasphemies Abominations Iâ—… thousands in the Kingdome should set up the Masse and bread Worship or should worship the Sunne or should publickly maintain that there is no God nor any judgement to come nor Heaven nor Hell the Parliament ought not may not by his doctrine endeavour the reducing and reforming of such people or the suppressing of such abominations these offenders must bee let alone till Christ reforme them mortify sin in them which is to him the only Reformation now under the Gospell 6. And while hee appropriateth this Reformation to the time of the Gospell since Christ came in the flesh hee doeth by necessary consequence hold that there was no godly or mortifyed person in the old Testament and that we must not take Abraham Moses David Iob c. for examples of a personall Reformation or of true holinesse and mortification As this doth necessarily follow from this Doctrine so it seems to have been not far from his meaning and intention For pag 3. 4. speaking
for it then any of us now are or if hee had been in Calvins stead I make no question he had done in this businesse as Calvin did So that we ought to impute it rather to their times and places in which they lived then to the difference of their Spirits that Luthers zeal was wholly spent upon the doctrine of Free grace Calvins zeal did also extendit self to Discipline about which Luther was unwilling to make any busines at all But for further satisfaction to truly tender consciences and that they may not fear we are leading them back again to Egypt I desire that these particular differences between the Prelaticall Conformity and the Presbyteriall uniformity according to the Covenant may be well observed First they did after the Heathenish and Popish maner affectat ceremonies and a Pompous externall splendor and spectability and made the Kingdome of God come with observation We desire to retain only the ancient Apostolicall simplicity and singlenesse and we conceive the fewer ceremonies the better knowing that the minds of people are thereby inveagled and distracted from the spirituall and inward duties 2. Much of the Prelaticall Conformity consisted in such things as were in themselves in their own nature unlawful and contrary to the word Shew us the like in any part of our uniformity then let that thing never more be heard of Uniformity in any thing which is unlawfull is a great aggravation of the sin 3 They conformed to the Papists we to the example of the best reformed Churches which differeth al 's much frâ—…m their way as she that is dressed like other honest women distereth from her that is dressed like a whore 4. The Prelatical conformity was for the most part made up of sacred ceremonies which had been grossely and notoriously abused either to Idolatry or Superstition and therefore being things of no necessary use ought not to have been continued but abolished as the brazen serpent was by Hezekiah But in our uniformity now excepted against I know no such thing and I am confident no man can give instance of any such thing in it as a sacred Religious rite or thing which hath neither from Scripture nor nature any necessary use and hath been notoriously abused to idolatry or superstition if any such thing can be found I shall confesse it ought not to be continued 5. They imposed upon others and practised themselves ceremonies acknowledged by themselves to be in their own nature meerly indifferent but looked upon by many thousands of godly people as unlawfull and contrary to the word to the great scandall and offence of their brethren Our principle is that things indifferent ought not to be practised with the scandall and offence of the godly 6. Their way was destructive to true Christian Liberty both of Conscience and practise compelling the practise and conscience it self by the meer will and authority of the Law-makers Obedite praepositis was the great argument with them to satisfie consciences Sic volo sic jubeo sit pro ratione voluntas We say that no Canons nor constitutions of the Church can bind the conscience nisi per propter verbum Dei i.e. except in so far as they are grounded upon and warrantable by the word of God at least by consequence and by the Generall rules thereof And that Canons concerning things indifferent bind not extra casum scandali contemptus i e. when they may be omitted without giving scandall or shewing any contempt of the Ecclesiasticall authority 7. The Prelaticall ordinances were after the commandements and Doctrines of men as the Apostle speaks Col 2 22. compare Mat 15. 9. But in vain do they worship me teaching for doctrines the commandements of men Where doctrines may fitly expresse the nature of significant mysterious ceremonies such as was the Pharisaicall washing of hands cups tables c. to teach and signifie holines all sacred significant ceremonies of mans devysing we condemne as an addition to the word of God which is forbidden no lesse then a diminution from it Let many of those who object against our uniformity examine whether their own way hath not somewhat in it which is a sacred significant ceremony of humane invention and without the word for instance the anointing of the sick in these dayes when the miracle is ceased the Church Covenant c. For our part except it be a circumstance such as belongeth to the decency and order which ought to appear in all humane societies and actions whether civill or sacred we hold that the Church hath not power to determine or enjoyne any thing belonging to Religion And even of these circumstances we say that although they be so numerous and so various that all circumstances belonging to all times and places could not be particularly determined in Scripture yet the Church ought to order them so and hath no power to order them otherwise then as may best agree with the generall rules of the Word Now setting aside the circumstantials there is not any substantiall part of the uniformity according to the Covenant which is not either expresly grounded upon the word of God or by necessary consequence drawn from it and so no commandement of men but of God Other differences I might adde but these may abundantly suffice to shew that the Prelaticall conformity and the Presbyterian uniformity are no lesse contrary one to another then darknes and light black and white bitter and sweet bad and good And now having thus cleared the true nature and notion of Uniformity that it s altogether another thing from that which its opposers apprehend it to be the work of arguing for it may be the shorter and easier M â— Dell in his discourse against uniformity argueth against it both from nature and from Scripture I confesse if one will transire de genere in genus as he doth its easie to find a disconformity between one thing and another either in the works of Creation or in the things recorded in Scripture But if one will look after uniformity in uno eodem genere in one and the same kind of things which is the uniformity we plead for then both nature Scripture giveth us presidents not against uniformity but for it It is a maxime in naturall Philosophy that motus Coeliest semper uniformis velocitate the Heavens do not move sometime more slowly sometime more swiftly but ever uniformly God himself tels us of the sweet influences of Pleiades of the bands of Orion of the bringing foorth of Mazaroth in his season and of the other ordinances of Heaven which all the power on earth cannot alter nor put out of course Iob 38 31 32 33. of the sea which is shut up within the decreed place within the doors and barres which it cannot passe vers 10 11. And generally all the great works which God doeth there discourse of each of them in its own kinde is uniforme to it self So likewise