Doctrine and instructions of very necessary matter Worthy Sirs I beseech you consider whether this hath not been the effect of your strife and contention about these things of less importance and hath not alienated the minds of many that they will never hear your instructions in matters necessary to salvation It is hath not yet give me leave to tell you it will unavoidably be the end of your present Non-conformity Do you think that the way for to establish and continue those things which should be esteemed of greater force and value than a form of Prayer a Rite or Ceremony viz. That soundnesse and purity of Doctrine that we have amongst us and the great liberty of Preaching thereof is for you to suffer deprivation of your Ministry and hereby endanger all for matters that the Reverend Beza saith are not Tanti I find indeed a seeming Objection by the Petitioners for Peace pag. 13. That if men must be cast out of the Church or Ministry because that they are not wiser then the most Learned â—s the Pastors of most of the Reformed Churches and as Hildersham Bains Parker Ames Dod Ball Nichols and many such others as have taken Non-Conformity to be a sinne how few alas how few will there be left But if you be pleased but to consider of the Quotations that I have presented before you of the Ancient pastors of most of the Reformed Churcher of what is newly come forth by Mr. Durel in his Book entituled A View of the Government and publick worship of God in the Reformed Churches beyond the Seas and also of what followeth It will appear that this was a very great mistake and that they have not taken this Conformity to be a sin but disobedience rather to the commands of our Superiors in this Case to be a sin and great abuse of Christian Liberty Of this mind as I take it is the Reverend Beza Epist 24. ad Peregrinarum Ecclesiarum in Angl. Fratres Coxsequitur cum abuti Christianae libertatis beneficio qui vel suis Magistratibus vel praepositis suis sponte non paret in Domino nec conscientiam fratrum edificere studet Now I humbly conceive that he that by refusing obedience to the commands of his superiors shall be exposed to those sufferings which the Act inflicteth in this case he doth not take the way to edifie the conscience of his Brother but to fill it with horrid perplexity and fear about these indifferent things concluding surely they are out of measure sinfull that men will rather suffer so much then conform to the use thereof As to what hath been said by those worthies of our own Nation taking Conformity to be a sinne I hope I shall make it appear by this following Discourse to be a great mistake But if any of those have taken Conformity for a sin is this an Argument sufficient for Ministers and Teachers of others that do professe to abhor the Popish Doctrine of infallibility in the Church of Rome for to stick to the practice of it In this case because that you would not be thought to be wiser than they that have taken Non-Conformity to be a sinne In my weak judgement it is being too much of the Colliers Faith that I have read and doth savour of too much following the Tradition of our Fore-fathers in these matters Certainly those Traditions that do tend to the disturbing of the Peace of the Church and State wherein we live to the alienating our affections from each other that do professe our selves to be Christs Disciples that do incline the minds of men to decline the example of Christ and of his Apostles and to condemn the practise of many precious and pious servants of the Lord. These are such Traditians as make the Word of God of none effect such for which Saint Paul repented he had been so zealous for Gal. 14. and such as from the observance thereof Christ came to redeem us by his most precious blood I confesse there is scarce any thing doth more stick with us in matters of Religion than to renounce the Traditions of our Fore-fathers Our Fathers worshipped in this mountain said the woman of Samaria to our Saviour And if ever any had cause seriously to bethink themselves we of this Nation have whose discontents and animosities grounded very much as I conceive upon the Opinions and Traditions of some good men since our Reformation from Popery have produced the most dolefull effects that I think any History in the Christian World can produce or parrallel Charity induceth me to believe that if 〈◊〉 Worthy men such as Mr. Hildeâ—sham that â—â—ch written so perswasively in Lecture 35. on Psal 51. to satisfie weak Christians about the Surplice and the Cross and to keep them from leaving the publick assemblies therefore and Mr. Paul Baines that so zealously reprehended in his Book upon Ephes 2.15 fol. 297. a Secession and departure from the Church of God our visible assemblies shewing this was not so much to reform as deform giving also this most excellent Rule which I find in other Pious and Learned mens advice * Aug. Epist 119. Multa Tolerantur ubâ— facultas non datur refecandi Bâ—za Epist ad fratres Anglican Possant acâ—etiom debent multa tolerariquae tamen non recte praecipiuntuâ— That whatsoever lyeth not in our power to reform it shall be our zeal and piety to tolerate and patiently bear And Mr. John Ball that hath so vindicated the Common Prayer and Catechisme of the Church of England as containing such points so contrary to Popery that it is not possible Popery should stand if they take place A say again that while I do consider of the spirits and principles of these men whatever they might be as to their practice yet that they could not well take Non-Conformity to be a sin their Principles and Arguments against the Separation now in Print some of which you shall meet with in this following Discourse clearly evidencing of the same And I am apt to think that had they but survived those Warres which many of us have done who have seen and been Spectators of those garments rolled in blood and of all those dolefull and dismal effects of our differences about modes of Worship and Government And had they but experienced how much when the bodies of men subdued by the power of the sword their minds were no way reconciled to that Government and Worship which was earnestly endeavoured to have been imposed upon the Kingdom And had they but seen how much by the same persons that helped to subdue the other they were opposed with the same bitternesse as was the Episcopal Government and their extirpation by some endeavoured root and branch I cannot but believe that they would have been of the same judgement about these things as the Reverend Mr. Perkins is of an Oath when it doth become impossible This is as a voice from Heaven to declare that we are set at liberty
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
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
find that judicious and learned King of Divines as Mr. Ford of Northampton styleth King Charles the First Prognosticating this Covenant would be very dangerous because the ma ter doubtful Sect. 13. There being therefore no remedy now but to be more wise and careful for the time to come taking heed of being too dogmatical in what we hold as to matters of modes of Worship and Discipline because that other holy and good men are of that mind For likewise one of our opinion as to the binding power of the Covenant let us not Juraere in verba magistri any more neither lean too much to our understanding but consult with the Laws of God and of the Land especially in this case Sect. 14. The Act you know that requireth that we should declare that in this particular the Solemne League and Covenant layeth no tye or obligation upon me or any other to endeavour to change the Government of Church or State On the other side many are of this opinion that though it be the judgment of the major part of the Judges that are learned in the Laws of many great and learned Divines some that have written De Juramento and therefore well know the binding power of an Oath and of the major part of the representative body of the Kingdom yet notwithstanding are perswaded the Covenant that they have taken bindeth them to endeavour the alteration of the Government of Church or State Sect. 15. In this case therefore as I said before the Laws of the Land are to be consulted with for there being no other judge in this case but the known Laws of the Land we must stand to their determination as to the satisfying the conscience about the binding power of the Covenant For if by the Law of the Land it appeareth that the matter of the said Covenant as to this particular be by the Law unlawful and the Imposers thereof without a power by Law invested in them we may safely and with a good conscience declare That we hold that there lyeth no obligaaion upon me or any other person from the same I do verily believe that as to the Government of the State the altering it from a Monarchical to a Democratical Government could never be subscribed to by the Engagement even by such persons who do yet believe that the Covenant bindeth them to endeavour to alter the Government of the Church Now be pleased to consider whether the reason be not the same They would have altered the Government of the State without Law and others the Government of the Church without Law And that you may be the better perswaded of this give me leave to impart that little smattering that I have of the Law as I have learned from the Learned in that Science Sect. 16. Concerning therefore the Laws of the Land you may please to observe this in the general That the Law hath three fulcimenta or grounds and they are these First Custom or Usage Secondly Judicial Records Thirdly Acts of Parliament Now Judicial Records and Acts of Parliament they are but Declarations of the common Law and customs of the Kingdom Law is is not known but by usage and custom and usage proves the Law 10 Eliz. Plowden 316. Now if this be so and it being evident that the Government in this Kingdom as to Church and State as now it is established having been of so long continuance as the Histories of this Kingdom do tell us This custom and usage of Government so long exercised maketh it to be a Fundamental Law Plowdens Commentary 195. Sect. 17. To alter therefore a Fundamental Law as to the Government of Church and State can never be done lawfully but by those persons whom Use and custom Judicial Records and Acts of Parliament have invested with Authority so to do Now who these are the Law must tell us not the two Houses alone not the King alone but both together make up the Body politick that make Laws for the Government of Church and State Dier 38. fol. 59 60. The King is the head of the Parliament the Lords the principal members of the body the Commons the inferiour Members of the same 1 Ed. 6. cap. 2. All Authority and Jurisdiction spiritual and temporal is derived from the King And every Member that sits in Parliament taketh a corporal Oath that the King is supreme over all persons the King therefore must needs be above the two Houses of Barliament which is evidenced further thus That as the power of their Assembling is by virtue of his Writ so the time of their staying is determined by his Royal will and pleasure according to the usage and custom of the Land The two Houses therefore are not above the King and there being no Law to be made without the King and both Houses neither alone according to the Fundamental Laws and Constitutions of the Land can alter or endeavour to alter the Government either of Church or State So that the altering of the Government except by such persons who have Authority by Law is an unlawful act in it self and the imposing of it upon others by an Oath makes it still more unlawful if the Imposers have not Authority by the Law of the Land so to do Sect. 18. Now I beseech you consider but as to matter of fact who did impose this Covenant and by the Law of the Land you will soon be resolved whether either the matter were lawful or the power lawful That the matter was unlawful thus appeareth not onely by what is already alledged but by what followeth That matter of an Oath is unlawful that is contrary to the Law of the Land The Government of the Church as it now stands being in the general secured by Magna Charta which great Charter is confirmed by 32. Acts of Parliament as I have read the first Article whereof runneth thus Salvae sint Episcopis omnes libertates suae Sect. 19. Now these general Laws of the great Charter of our Liberties and the Petition of Right there being no particular Laws against what is there contained such I say as are not repealed by a lawful power it is not the first Article of the Covenant as to the extirpation of that Church-government maketh the great charter void as to that particular I am apt to think in this case that an Oath imposed by persons that by their Oaths acknowledge the King supreme and above them that can make no Law therefore without the King and consequently can impose no lawful Oath by their Authority an Oath also as to the matter of it being unlawful as you have heard cannot make void a known Law or bind the conscience of the taker to endeavour the same But these Laws being in force do relatively bind the conscience to observe them and to endeavour by any power but those that made them to change and alter them I humbly conceive is above the sin of Disobedience and to swear to it maketh
given a little touch before speaking to the term and as to its lawfulnesse the instance before given of the bonesit thereof Christ having made so gracious a promise to those that do agree together in prayer that do symphonise therein according to the Greek phrase Mat. 18.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Again I say unto you that if two of you shall agree on earth as touching any thing that they shall aske it shall be done for them of my Father which is in heaven I say it is very much evidenced thereby for our Saviour in the very infancy of the Christian Church would never have given encouragement to such an harmony and agreement in his service by making so great a promise to his little congregation as there he did if it had not been lawful Sect. 2. And admit there should be no other Text in all the New Testament in express terms to prove it yet if it be in any general Text commanded or approved of and it appear to be the constant practice of the Church under the Old Testament administration then doubtless it must be of Divine Institution the Church of God being stll the same Therefore Vniformity or an universal agreement in publick Worship is lawful to be conformed unto where it is commanded Sect. 3. I find in the Church of God that in Ezra his time there was an Vniformity in publick Worship Ezra 3.10 11. and that after the Ordinance of David King of Israel 1 Chron. 16.7 8. They sung together by course there was a symphony an agreement and harmony in their Worship And this was done according to an Act of Vniformity set forth by King David very long ago forin 1 Chron. 16.4 David he appointed certain of the Levites to minister before the Arke of the Lord and to rehearse and to thank and praise the Lord God of Israel with Instruments of Musick and verse 7. then at that time David did appoint to give thanks unto the Lord by the hand of Asaph and his brethren which were Choristers and Asaph the chief Singer amongst them as you may find in the Title to some Psams of David and in ver 36. by Davids appointment the people were to be uniform also when the Priest had said Blessed be the Lord God of Israel for ever and ever then were all the people to say So be it or Amen and Praise the Lord. Behold here Uniformity commanded or appointed by David practised by the Church according to his Ordinance in the time of Ezra Sect. 4. In Davids practice in this place we may observe that Kings may command about the modes of Worship and Discipline to sing joyfully unto the Lord and to glorifie him by offering of him praise this hath God commanded But as Mr. Baxter saith Five Disput. page 406. Whether we shall use the Meeter or any mellodious tune to help us or not use a Musical Instrument or the help of more arisicial singers or choristers these are left to our reason to determine of by general rules which Nature and Scripture have laid down Now the Scripture layeth down that this mode of praising God by Instruments of Musick and the help of more artificial singers and choristers may be lawfully appointed by the King as we find in Davids practice who appointed the Levites with Musick which is the first time that I read of Musick in Gods publick Worship enjoyned except in the Chapter before quoted Sect. 5. The like also may be said of the time and place for Gods Worship though as is said in Five Disput these are left to humane determination and accordingly by King David they were determined and appointed Asaph and his brethren were to do this every day ver 37. the times in this day were Morning and Evening ver 40. and the place where was also determined by him ver 37. then he left them before the Arke of the Lords covenant And though none of all these circumstances in Gods Worship are particularly commanded by God yet to shew how he approved of such things as no sinful additions to the same I find that at the Reformation of Religion by the good King Hezekiab where he also did command the Lovate to worship according to the Ordinance of David In the 25. Verse of the said Chapter it is said that Hezekiah appointed the Levites in the house of the Lord with Cymbals and with Harpes to praise the Lord according to the commandement of David and of Gad the Kings Seir It is said for the commandement was by the hand of the Lord and by the hand of his Prophets so that what was appointed by the commandement of David is said to be done by the commandement of the Lord he approving of the same Sect. 6. For as I do not find God any where commanding any of these circumstances of Musick Time and Place c. So the Spirit of God would not I humbly conceive have attributed so precisely the Uniformity of the Church in Ezra's time to be according to the Ordinance of David if he had not been the first appointer thereof and his appointment by Divine approbation as you have heard and generally submitted unto and observed in the Church of the Jews for in Solomons time the same mode of publick Worship was observed with so very great Uniformity that 2 Chron. 5.13 in their singing of praise they were but one and made but one sound And as they were Uniform in their singing so the Burthen of the song was one and the same form That which was in Davids time 1 Chron. 16.34 was in Solomons time 2 Chron. 5.13 was in Hezekiahs time 2 Chron. 29.30 and in Ezra's time 3.11 Even in the same words He is good for his mercy endureth for ever This might be taken for a short shred of a Doxology as Gloria Patri c. in the Common prayer are by some I have read but I am apt to think the shortness of that and other of our publick prayers are justifyed by the brevity of this Doxology and their Uniformity therein Sect. 7. That these and more then I have named tending to Uniformity were not determined by God in the Jewish Church I find the Reverend Mr. John Ball in his answer to Mr. John Can bearing witness whose distinguishing of substantials and circumstantials in Gods Worship I desire may be well observed by those whe have onely a confused knowledge in this point concerning the sinfulness of addition to Gods Worship as you may find them in the first part of the said Treatise pag. 45 46 47 48. To which purpose you shall find that amongst the Jews who were commanded to make no addition to Gods Worship and to do all things according to the pattern of the Mount yet the said Mr. Ball doth affirm pag. 47. That though their Synagogues their Oratories and places of Worship throughout the Land of Canaan the hours in Morning and Evening sacrifice their course in reading of the Law
and be preserved if I mistake not from needless sufferings I am sure the learned and judicious Calvin though he did not fully approve of the Liturgy of the Church of England writing to the Brethren at Frankfort about it as having in it many Tolerabiles ineptiae which might in charity I suppose be translated Tolerable unfitnesses which yet I leave to the learned yet he did not see so far into the work of Reformation as did some in our dayes that petition for peace that would have either form of prayer left to the Ministers choice but as I have before quoted would have a Form of prayer imposed Saith he in his Epistle to the Duke of Somerset Lord Protector in the minority of King Edward the Sixth Quod ad formam precum rituum Ecclesiasticorum valde probo ut certa illa extet à qua pastoribus discedere in fanctione sua non liceat jam ut consulatur quorundam simplicitati imperitiae quam ut certiùs ita constet omnium inter se Ecclesiarum consensus postremò etiam ut obviam eatur desultoriae quorundam levitati qui novationes quasdam affectant Calvin Epist. ad Protector Angl. As touching the Form of prayers and Rites of the Church I approve very much that it be set Observe by the way that he was for a set form he did not look upon it as a limiting or an appearance of quenching the Spirit to use a set form but would have it imposed also so that saith he It may not be lawfull for the Ministers to depart or vary from the same The reasons why this holy man would have a Form of prayer imposed I have Englished before pag. 19. to which I refer you And he also was careful in distinguishing about matters of this nature Institut lib. 4. cap. 10. sect 30. he distinguisheth in matters meerly ceremonial and circumstantial in the Worship of God and giveth these reasons why Christ did not prescribe particularly concerning externals of Discipline and Worship that is to say why these things are not determined by Christ the Law-giver of his Church and therefore may be determined by Authority First because that Christ foresaw these things to depend upon the occasions and opportunities of time and how unlike it was for one form to accord with all Ages And therefore saith he Hereupon we must have recourse unto the general rule whatsoever the necessities of the Church shall require unto order and decency Finally he delivered nothing expresly because that those things are not of necessity to salvation Sect. 21. It is worth the observing what he saith that externals about Discipline and Ceremonies they are not of necessity to salvation Let it suffice therefore that our sharp discords and contentions as Mr. Baxter saith about matters of mode in Discipline and Worship be no longer cherisht and above all not so vigorously pursued as to lose the liberties of your Ministry in this quarrel and if the reasons of Mr. Calvin aforesaid be well considered I should think might prevaile that way Christ he delivered nothing expresly for or against the external circumstantial modes of Worship and Discipline because that these things are not of necessity to salvation And will any of you conclude them of such necessity to salvation as that you will rather expose the salvation of the souls of many of Christs loyal subjects to danger through the deprivation of your Ministry then yield obedience to such cammands of your Superiours as are not countermanded by Christ Surely if this be not an appearance of a very great sin to make our selves more wise and more holy then Christ the Law-giver of his Church If this be not as Mr. Ball saith in this case to condemn for unholy or prophane that which Gods Word alloweth and is consonant to his word though it be not precisely commanded and consequently superstition and Will-worship Hear further what Mr. Ball saith pag. 46. part 2. Sect. 22. To place Necessity Holiness and Worship in these circumstantial things when they be not determined or commanded by God this is Will-worship and superstition This I humbly conceive is affirmative superstition but when Vniformity in Worship shall be commanded not as having an intrinsecal holiness therein as necessary to salvation in it self as a substantial of Gods Worship but as Mr. Calvin saith onely for order and decency that is for Uniformity for a general agreement in Gods publick Worship and Service and that men may know by what rule they are to be guided as to the externals of Worship which are the very reason given in this very Act of Parliament pag. 71. then till I am better informed that superstition lyeth in not conforming For if I mistake not there is a negative superstition and Will-worship lying in touch not taste not handle not pray not in this or that form observe not this or that rite for this is sin I say so too if you shew me where forbidden but Mr. Baxters Five Disput hath sufficiently proved a stinted form lawful as being no where forbidden to which I again refer you Sect. 23. I have been the larger upon this because that I humbly conceive that if Christians did but see their liberty and know but their duty how would all those black chains by which we lie bound under perplexing unnecessary scruples and soul sadning fears fall off from us How would we then serve the Lord with one shoulder disappoint the hopes and expectations of the devil that man of sin the Pope and all his adherents and doubtless we should find what our gracious Soveraign propounds in the enacting of this Law Religion propagated and the peace of this Land established which all good men desire Sect. 24. Now knowing that it may be objected by some who are peaceably minded that though they are satisfyed as to the lawfulness of their obedience to the use of a publick form and some certain Rites for order and decency yet they do very much scruple conforming to this Book of Common prayer and Administration of the Sacraments to which they are enjoyned by the Act to declare their unfeigned assent and consent pag. 73. and promise they will conform to the use thereof pag. 77. I shall proceed through the assistance of the spirit of Truth to offer to you what are the grounds which satisfie my conscience in this case following and I hope may satisfie all that love the Truth and Peace CHAP. IX The Vindication of the Common Prayer of the Church of England by Mr. John Ball from the aspersions of the Old Brownists and the Authors of the Temperate Discourse and Plus ultra The lawfulness also of Conformity to it with its Rites proved by Bishop Jewell Martin Bucer and others Section 1. TT is without all doubt very desirable to all persons whom God hath blessed with a being in this Kingdom of England where the Gospel hath shined upon us for so many years since the Reformation of
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
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
in a Sermon before the Judges March 14. by J. Shaw 14. Judgement set and Books opened Religion tryed whether it be of God or man in several Sermons by J. Webster Quarto 15. Israels Redemption or the prophetical History of our Saviours Kingdom on earth by K. Matton 16. The cause and cure of Ignorance Error and Prophanenesse or a more hopeful way to grace and salvation by R. Young Octavo 17. A Bridle for the Times tending to still the murmuring to settle the wavering to stay the wandering and to strengthen the fainting by J. Brinsley of Yarmouth 18. Comforts against the fear of death wherein are discovered several evidences of the work of grace by J. Collins of Norwich 19. Jacobs seed or the excellency of seeking God by prayer by Jer. Burroughs 20. The summe of practical Divinity or the grounds of Religion in a Catechistical way by Mr. Christopher Love late Minister of the Gospel an useful piece 21. Heaven and earth shaken a Treatise shewing how Kings and Princes and all other Governments are turned and changed by J. Davis Minister in Dover admirably useful and seriously to be considered in these times 22. The treasure of the soul wherein we are taught by dying to sin to attain to the perfect love of God 23. A Treatise of Contentation fit for these sad and troublesome times by J. Hall Bishop of Norwich where all may receive full satisfaction 24. Select Thoughts or choice helps for a pious spirit beholding the exeellency of her Lord Jesus by J. Hall Bishop of Norwich 25. The holy Order or Fraternity of Mourners in Sion to which is added Songs in the Night or chearfulness under afflictions by J. Hall Bishop of Norwich 26. The Celestial Lamp enlightning every distressed soul from the depth of everlasting darkness by T. Fetiplace 27. The Moderate Baptist in two parts shewing the Scripture-way for the administring of the Sacrament of Baptism discovering the old error of Original sin in Babes by W. Brittin 28. Dr. Martin Luther's Treatise of Liberty of Christians an useful Treatise for the stating Controversies so much disputed in these times about this great point 29. The Key of Knowledge a little Book by way of Questions and Answers intended for the use of all degrees of Christians especailly for the Saints of Religious families by old Mr. John Jackson that famous Divine 30. The true Evangelicall Temper a Treatise modestly and soberly fitted to the present grand concernments of the State and Church by old Mr. John Jackson 31. The Book of conscience opened and read by the same Author 32. The so much desired and Learned Commentary on the whole 15. Psalm by that Reverend and Eminent Divine Mr. Christopher Cartwright Minister of the Gospel in York to which is affixed a brief account of the Authors Life and Work by R. Bolton with Mr. Edw. Leigh's Epistle annexed in commendation of the work 33. The Judges Charge delivered in a Sermon before Mr. Justice Hall and Serjeant Crook Judges of Assize at St. Mary Overeys in Southwark by R. Parr M. A. Pastor of Camberwell in the County of Surry A Sermon worthy perusal of all such persons as endeavour to be honest and just practitioners in the Law 34. The Saints Tomb-stone being the Life of that Vertuous Gentlewoman Mrs. Dorothy Shaw late Wife of Mr. John Shaw Minister of the Gospel at Kingston upon Hull 35. Gospel-Revelation in three Treatises viz. 1. The Nature of God 2. The Excellency of Christ 3. The Excellency of mans Immortal soul by Jerem. Burroughs 36. The Saints happiness together with the several steps leading thereunto in 41. Lectures on the fifth of Matthew called the Beatitudes of Christ by Jerem. Burroughs being the last Sermons he ever preached both put forth by the same testimony that publish'd his former works Admirable and Learned Treatises of Occult Sciences in Phylosophy Magick Astrology Geomancy Chymistry Physiognomy and Chiromancy 37. Magick and Astrology vindicated by H. Warren 38. Lux veritatis Judicial Astrology vindicated and Demonology confuted by W. Ramsey Gent. 39. An Introduction to the Teutonick Philosophy being a determination of the Originall of the soul by C. Hotham Fellow of Peter-house in Cambridge 40. Cornelius Agrippa his fourth Book of Occult Philosophy or Geomancy Magical Elements of Peter de Abano the nature of spirits made English by R. Turner 41. Paracelsus Occult Philosophy of the mysteries of Nature and his secret Alchymy 42. An Astrologicall Discourse with Mathematical Demonstrations proving the influence of the Planets and fixed Stars upon Elementary Bodies by Sir Christ Heydon Knight 43. Merlinus Anglicus Junior The English Merlin revived or a Pdiction upon the affairs of Christendom for the year 1644. by W. Lilly 44. Englands Prophetical Merlin foretelling to all Nations of Europe till 1663. the Actions depending upon the Influences of the Conjunction of Saturn and Jupitur 1642. by W. Lilly 45. The Starry messenger or an interpretation of that strange appearance of three Suns seen in London 19. of Novem. 1644. being the birth of K. Charles by W. Lilly 46. The Worlds Catastrophe or Europes many mutations untill 1666. by W. Lilly 47. An Astrological prediction of the Occurences in England part in the years 1648. 1649. 1650. by W. Lilly 48. Monarchy or no Monarchy in England the prophesies of the White King Grebner his prohesies concerning Charles Son of Charles his Greatnesse illustrated with several Hieroglyphicks by W. Lilly 49. Annus Tenebrosus or the dark year or Astrological Judgments upon two Lunary Eclipses and one admirable Eclipse of the Sun in England 1652. by W. Lilly 50. An easie and familiar way whereby to judge the effects depending on Eclipses by W. Lilly 51. Supernatural sights and apparitions seen in London June 30. 1644. by W. Lilly as also all his Works in one Volume 52. Catastrophe Magnatum an Ephemerides for the year 1652. by N. Gulpeper 53. Teratologia or a discovery of Gods Wonders manifested by bloody Rain and Waters by I. S. 54. Chiromancy or the art of divining by the Lines engraven in the hand of man by dame Nature in 198 Genitures with a learned Discourse of the soul of the World by G. Wharton Esq 55. The admired piece of Physiognomy and Chyromancy Metoposcopy the symmetrical proportions and signal moles of the body the Interpretation of Dreamsâ— to which is added the art of Memory illustrated with Figures by R. Sanders Folio 56. The no less exquisite then admirable Work Theatrum Chemmicum Britannicum containing several Poetical pieces of our famous English Philosophers who have written Hermetick mysteries in their own ancient Language faithfully collected in one Volume with Annotations thereon by the indefatigable industry of Elias Ashmole Esq illustrated with Figures 57. The way to Bliss in three Books a very learned Treatise of the Philosophers Stone made publick by Elias Ashmole Esquire Excellent Treatises in the Mathmeaticks Geometry of Arithmetick Surveying and other Arts or Mechanicks 58. The incomparable Treatise