they bear any Testimony to them But some of those Martyrs refused Conformity to them themselves as was shewed before and those who were the chief occasions of retaining that form of Worship and those Ceremonies and to pleas whom the better men consented to them turned Papists again as Gardiner and Tunstall by Name and were the Persecutors of the rest CHAP. II. The Second Argument from the Principles and Practise of the Old Non-Conformists considered Their Principles and Practise the same with ours so farr as their circumstances did bear The Difference of Circumstances betwixt them and us THE Dr's Second Argument is taken from the Principles and Practise of the Old Non-Conformists and largly prosecuted from § 6 unto 17 shewing That they condemned Separation from the Church of England did not like of gathering separate Congregations wrote earnestly against the Separation of the Brownists and when silenced themselves pleaded for quiet submission hoping that others might teach the people better then themselves ' Ans An Argument from Authority and Example especially in a matter of practise as this is is of great force though not to convince yet to induce mens mind to further consideration of what they do especially when it hath been proved by reason before as farr as the nature of the thing will bear but the Dr. having not given any direct argument either in his Sermon or this Book to prove the Preaching of the Non-Conformists Unlawfull which was the thing in question and from which I will not wander the Judgment of former men is of much less weight when it is brought instead of Scripture and Reason but we shall examine the force of it such as it is to remove the prejudice or Calumny that may be Created by it though it be no argument for what if the former Non-Conformists thought it unlawfull to preach when silenced by Law which yet by the way they generally were not but by the new impositions of Arch-Bishop Whitgift and the Canons of K. James which were not Law is it therefore certainly so indeed what if they thought it unlawfull for them in their circumstances is it therefore unlawfull for us in our present case or doth it follow that they would have thought it so had they lived under the same circumstances The circumstances of every Generation vary things and make many actions Lawfull or Unlawfull expedient or not expedient prudent or imprudent and of this none but the persons living and concerned in them are competent Judges Spectators can see but the outside of things Ancestors know nothing of them only they whose business and duty it is to consider what they ought to do in the present case are able throughly to judge what is meet for them to do or forbear But the Old Non-Conformists direct all their Zeal against Separation from the Church of England as it was practised by the Brownists and what hence can be inferr'd against the present Non-Conformists Preaching the Reader must judge For the further clearing of this matter I will briefly consider what were the general and avowed Principles of the old Non-Conformists in Ecclesiastical Matters what was their practise and what is peculiar in the present case beyond theirs 1. For their Principles 1. The Old Non-Conformists generally held the National Constitution of the Church of England as it is Collected into one body under the Bishops as the general Heads and Spiritual Officers of it to be unlawfull yea Antichristian injurious to the several Congregations or Parishes and contrary to the King 's unquestionable Supremacy The Dr. Confesseth this of those that presented the Admonition to the Parliament 1570 Part 1 Sect. 7. viz That they condemned the Government of Bishops as Antichristian and that they disliked the Ministry of the Church of England as ordained by and derived from the Bishops Now this Admonition was written by Mr. Cartwright in the name and by the consent of most Non-conformists then living Doctor Fuller saith that the Non-conformists in the latter end of Queen Elizabeth Church Hist Cent. 16. had a kind of Synod met in Coventry Ann. 588 agreed upon divers things as Canons some whereof were That Christ had appointed no Ministers in his Church but Presbyters and Deacons that the Bishops pretending themselves to be neither Presbyters nor Deacons but Officers distinct from them both were no Ministers of Christ nor to be acknowledged as such in his Church and that none ought to receive Ordination from them because they Ordained not as Presbyters but as Bishops i. e. by a power not derived from Christ This and much more he took from Bishop Bancroft Dr. Ames the supposed Author of the English Puritanism delivers this Dang posit Book 3. cap. 6. for the Judgment of the Puritans in those dayes They hold that there are not by any divine institution in the word any ordinary National Provincial or Diocesan Pastours Eng. Purit chap. 3. pag. 2. or Ministers under which the Pastours of particular Congregations are to be subject as Inferiour Officers and that if there were any such that when the word of God would have set them down mored istinctly and precisely then any of the rest for the higher place that one Occupies in the Church of the more necessity he is to the Church the more carefully would Christ the head of the Church have been in pointing him out and distinguishing him from other c. The same thing Dr. Ames layes down and proves as his own Judgment There is a Treatise written in the Name of all the Non-conformists directed to King james Medul Theol. cap. 32. de Eccl. instit item 35. called a Protestation of the King's Supremacy wherein they say pos 27. We hold that these Ecclesiastical persons that make claim to greater power and authority than this i. e. in particular Congregations as in the former position especially they that make claim jure Divino of power and Jurisdiction to meddle with other Churches then that one Congregation of which they are or ought to be members do usurp upon the Supremacy of the Civil Magistrate who alone hath and ought to have as we hold and maintain a power over the several Congregations in his Dominions and who alone ought by his Authority not only to prescribe Common Lawes and Canons of Vniformity and consent in Religion and worship of God unto them all but also to punish the offences of the several Congregations that they shall commit against the Lawes of God the Policy of this Realm and the Ecclesiastical Constitutions Enacted by his Authority and pos 28. We hold that the King ought not to give this Authority away or to commit it to any Ecclesiastical person or persons whatsoever but ought himself to be as it were Arch-Bishop and general Over-sear of all the Churches within his Dominions and ought to imploy under him his honourable Council his Judges Lieutenants c. and Pos 32. They crave that the Bishops may not be
first Churches pretend to make new Officers or constitute any Government other then Christ appointed Presbyters and Deacons are the Church Officers which they owned indeed there is frequent mention of Bishops in Antient Authors but Augustine 400 years after Christ saith that a Bishop was but titulus honoris a name of honour given to one Minister above the rest but that they were all alike and his contemporary Hierome olim Ecclesiae Communi Presbyterorum concilio regebantur that Churches were governed by the common consent of the Presbytery and of the practise of his own time he saith quid facit Episcopus excepta ordinatione quod non facit Presbyter nothing but Ordination was appropriated to the Bishop the Presbyters did every thing else as well as he Jerom. Epist ad Evag. divers learned men never yet answered have proved that all antiquity acknowledged Bishops and Presbyters to be but one order of Ministers and our Dr thought it once impossible certainly to state what was the Government of the Primitive Church but this is certain that in Cyprians time Anna Christi 250 the Bishop did nothing in the Government without the consent of his Clergy and approbation of the people and to them Cyprian ascribeth even to the common people the cheif power of choosing and refusing their Bishops Epist 4. and of withdrawing from them that were unworthy so that all that hath been said in the defence or excuse of our prelacy with sole power of government administred by Lay-men is nothing to the purpose when we dispute whether Christ appointed or the Primitive Church had Bishops seeing all sides agree that That Church never had such Bishops and such Discipline or any Bishops at all but what were chosen by the Clergy and people for near a Thousand years 3. Nor do the Reformed Churches retain those things which our Non-conformists scruple They all wholy laid aside both the substance and the Form of the Roman service Their Lyturgie Responses short prayers repetitions Ceremonies and use of the Apocryphal writings also their Government and Discipline except the Lutherans who retain many of their Ceremonies and Holy-dayes with some of their errours in Doctrine The Protestants have generally composed short Lyturgies of their own containing some few forms of Prayer together with a Method of Publick worship and directions for Visitation of the sick c. But they neither put in things that may be serupled nor imposed forms of words on their Ministers as our Lytourgy doth in all Offices Publick and Private The Waldenses our first Reformers and a Noble race of Confessors and Martyrs governed themselves by the Common consent of their Pastours and Elders chosen out of the People Hist Waldens lib. 2. cap. 2. 4. as do all the Reformed Churches at this day except the Lutherans The Bohemians indeed and some Waldenses in Austria thought a Bishop necessary by Divine Institution but that he was to doe nothing in the Church of himself but all by the consent of the Presbyters Commend Exhort and witthe approbation of the people which is Cyprians Bishop not an English Prelate The Lutherans have their Superintendents or Bishops but by humane Constitution and such as deprive not the Ministers of their Office Now seeing Scripture Antiquity and the practise of all Reformed Churches doe so much favour their cause The Non-conformists thought they had a great deal of reason to persist in their desire of further Reformation in the Church of England and in their dissent from those things for which nothing material can be soberly pleaded but the command of the Magistrate So that all the blame of want of Perfect Reformation and of keeping up divisions in our own Church and turning its Ceesures against many of its best members is from age to age laid wholly upon the Kings and Parliaments by those who would yet be taken for the greatest maintainers of reverence of Authority CHAP. V. The Reasons of the present Non-conformists in Particular for their dissent THe Non-conformists of the present Age viz. such as cannot conform to the Lyturgy of the Church of England according to Act of Uniforty made 1662 have all the same reasons for their Non-conformity that their Predecessours had and some new ones peculiar to themselves for both all the same things in the Lyturgy and Government which were a burthen to their Fathers are imposed on them without the least abatement amendment or alteration and also new impositions are laid upon them to make the yoke more intollerable These are such as follow 1. That they were denyed all Reformation of the Lyturgy and Government of the Church It was now somewhat above an hundred years that there had been continued desires of amendment in the Lyturgy and Government but none could be obtained King James in the beginning of his Reign made a shew of hearing the Non-conformists objections in the Conference at Hampton-Court But the issue was only to make a greater pretence to enjoyn Conformity more strictly as having heard all their Reasons against it and found nothing worthy consideration in them In like manner the present Non-conformists were dealt with for as we are told in the Preface to the Act of Uniformity First some Divines both Conformists and Non-conformists were by Commission appointed to review the Service book and to make necessary amendments in it next a Convocation of the Conforming Clergy was called to re-view the book last of all his Majesty had seen and re-viewed what they had done and the issue of all this was that the Epistles and Gospels should be read in the new Translation and to amend two or three words which by the fault of the Printers had crept into the Book and spoiled the sence and nothing considerable and then the Book passed an Act of Parliament requiring more rigorous Conformity then ever before The Parliament not once reading the book but with an implicite faith as a Member of the House of Commons said passed and confirm'd under the highest penalties next to death it self that which they never saw nor examined And yet now the Reasons for Non-conformity were stronger then before There had been sufficient time to wean the people from the Modes and Ceremonies in dispute yea and the body of the people were now sufficiently weary of them and the greater number of Learned and pious Ministers desired they might be laid aside above all they had been laid aside about sixteen years and the people were well content nor was there any decay of knowledge or piety amongst them upon this alteration Now was there a fair occasion to have amended any thing amiss and for the Bishops to have there Non-conforming brethren gratified in any reasonable things who were now as considerable as themselves for Number and interest with the People and yet offered to consent to any reasonable terms of accomodation surely all this did neither encourage nor oblige the Non-conformists to submit to that new Act of Uniformity
2. But instead of amending any thing amiss or disliked in the Liturgy some things were added to make it more offensive viz Sundays are more expresly reckoned as Church-Feasts than in the former book the new book saith thus a Table of all the Feasts that are to be observed in the Church of England through the year all Sundays in the year The former book thus these holy days to be observed and no other all Sundays in the year The word Holy-day which was somewhat suspicious is now changed to Feast-day and Sundays put in the number of Feast-days without any distinction which makes it more evident that they are accounted but Church Festivals The 29 of September in the old book is appointed a Festival to Michael the Arch-Angel the new book adds and to all Angels so that this is a Festival in the honour of all the Angels as the First of Novemb. is in honour of all the Saints also two new Holy-days are added never before enjoyned by the former book viz St Pauls Conversion and St Barnabas Moreover in the book of Consecration several passages are added declaring Bishops to be a distinct order from the Presbyters and the 36th Artic. is appointed to be understood of this book herein they contradict the Law and the Judgment of all our first Reformers in K. Edw. and Q. Eliz. days and the very book of Consecration it self 3. Nevertheless all Ministers are to approve this book and that by a publick declaration in the Congregation when they first enter upon their Ministry in these words and no other I vid. Act. of unif Ann. 14 Can. 2. A B do here declare my unfeigned assent and consent to all and every thing contained and prescribed in and by the book entituled the book of Common Prayer and Administration of the Sacraments and other Rites and Ceremonies of the Church according to the use of the Church of England together with the Psalter of Psalms of David pointed as they are to be sung or said in Churches and the form or manner of making ordaining and consecrating of Bishops Priest and Deacons It is said in excuse of this imposition that it is only a consent to the use not an approbation of the truth and goodness of all contained in the book because the words immediate foregoing are that Ministers should declare their unfeigned assent and consent to the use of all things in that book contained and prescribed Be it so and that the words Assent and Consent signifie the same things after the manner of Lawyers though some doubt it and those words to the use c. are not expressed in the form of a Declaration which they ought to have been yet we must observe First That this was a further alteration of the Case of Conformity to make it more intollerable Q. Eliz. Act of Uniformity only required that Ministers should be bound to read the book of Common Prayer and no other Liturgies or forms of prayer in publick The Canons went further and did require they should subscribe at their Ordination before the Bishop that the book of Common Prayer and of Ordination hath nothing in it contrary to the word of God that it may be lawfully used and that he himself will use that and no other but this new Declaration is to be made publickly before the Congregation on forfeiture of their Ministry and place that so there may be no favour shewed to any Also it requireth unfeigned Assent and Consent which cannot mean less then an hearty approbation of the use of what is enjoyned which is much more then barely to judge that nothing is contrary to Gods word and that they may be Lawfully used This Assent and Consent is to be made to all and every thing contained in and prescribed by the book of Common Prayer c. and then the particulars are specified viz the Prayers the Administration of Sacraments and of other Rites and Ceremonies and the book of ordering Bishops Priests and Deacons and the Psalter or Psalms of David as they use to be said in the Church of England Here is nothing omitted of all those things the Non-Conformists used to object against some as unlawfull and others as inconvenient and not for edification yet now they must from their hearts allow the use of them each one in particular not omitting the corrupt translation of the Pslams contradicted by our own allowed Bibles which how they could do who long contended that many of these things ought to be reformed let all that have Conscience judg The Non-Conformists think no form of words could have been contrived more spitefully either to keep them from conforming or to make them lay wast their Consciences if they did conform besides that they know from the mouths of the compilers that they did design it for these ends that they might either root out every branch of Conformity out of mens judgments or every Non-Conformist out of the Church 4. The Act requires this Assent and Consent not only of all that should hereafter enter the Ministry but of all those likewise that were already Ministers and were either Pastours or Lecturers in any Congregation and this Declaration to be made together with the subscription hereafter to be mentioned by a certain day viz before the 24th of August Anno 1662 whereas it is generally known that the book of Common Prayer came not out of the press abroad till within two or three days of that said 24th of August so that it was impossible that it should be seen much more that it should be considered by half the Ministers in England before that day and those that were resolved to keep their Places did a great part of them subscribe before they had read the book which practise doth manifest a further design to root out all that made any Conscience of what they said or subscribed seeing they must doe it without consideration or loose their places however to devise and impose new Terms of Communion upon men that are in the quiet possession and practice of their ministry is very unjust and contrary to all peace and by this practise men shall never be at quiet for though they have conform'd to all things enjoyned they know not how soon a prevailing faction will enjoyn them more nor what that will be especially the things enjoyned in the Declaration and Subscription being such as was known before hand many of the Ministers in place could not subscribe to with safe Consciences It is apparent that their design was not the peace of the Church but to remove them out of the Church 5. It is further required that all should have Episcopal Ordination who should in any sort exercise the Ministry had this concerned only those that should thereafter come to be ordained it had been more tolerable though it would have been contrary to Q. Eliz. moderation and reflecting upon all other reformed Churches An. Eliz. 13. who have not Episcopal Ordination
things 1. All particular Churches being but integral homogenious or equal parts of the Catholick Church they have all an equal intrinsecal power of forming themselves into Congregations or lesser bodies for their own spiritual edification according to the Laws which Christ hath prescribed to that purpose for being all Brethren equally and immediately related to Christ and the division betwixt them being meerly accidental and external from the place of their dwelling or other circumstances they must all have an equal right to all the ordinances and priviledges of a Church and equal authority to dispose of themselves for their own good 2. That the only end of Christians combining into several lesser societies is that they may serve Christ together and help each other in their Spiritual concerns for they are a spiritual Common-Wealth associated for Spiritual ends only when they are considered as one body under Christ therefore if they divide themselves into lesser bodies it must be only that they may more easily and conveniently attain the ends of the Whole Body and generall Association 3. And that the designs of civil governours Laws and interest with the conveniances of civil bodies greater or smaller ought to have no influence or concern upon the constitution of these particular Churches for if they imbody themselves in lesser companies only to serve Christ and edify each other with the best advantage to their Souls then they are still in such incorporating only to respect the honour of Christ their own edification and the best execution of Christs Laws among them leaving other governours to prosecute the ends of their Laws and Government in ways proper to themselves and distinct from theirs and therefore if civil Governours model these Churches in subserviency to their civil ends they do really alter the nature of Churches and take them out of their immediate subordination to Christ and his Spiritual Government or else they make Christ and his Government and Common-Wealth subservient to theirs and the concerns of Mens Souls to be not other ways regarded then as they may promote worldly and temporary designs But further that part of the Church which is on earth being absent from their King and Lord and in a state of imperfection hath therefore need of guides and helps that it may understand the Law of Christ and yield obedience to it though all are equally Members of Christ yet all are not able to guide and help themselves from whence ariseth the necessity of Guides and Governours in the Church whence it is called an Organical Church as a body consisting of different organs for different uses thus the Church is made up of governours and governed but 't is still the same Church under the same Head Christ and his word as its Law only the interpretation and application of this Law of Christ is committed to some for the better edification of all viz the preserving and perfecting those that are present Members and the continuing of the Church by bringing in more that shall be saved Church Governours therefore are in no wise supream Christ being still the immediate head both of power and influence both to make Laws and to make them effectual upon the hearts of men they are appointed only to expound and apply Christs Laws for the good of his People for his Glory only and to leave both the success and the account to Christ of themselves and of the people Hence ariseth a Fourth Division of the Church in respect of the Government and order of it into Oecumenical National Provincial Diocesan Classical Parochial or Congregational but all these and each one alike are taken in a double sence singularly or collectively singularly for one individual Church or Body under one Government whether of one or more persons and thus the Oecumenical or Vniversal Church on Earth must be but one great body of Christians associated with the same Governours for the edification of each other as Israel of old being one Family multiplyed into a People and these gathered into a great Assembly at Mount Sinai was there framed into one spiritual society under the Guidance and Government of the Tribe of Levi so that when they were afterwards dispersed over all Canaan they were yet but one polity and accordingly thrice a year at least all met to worship God together to testify their Unity this the Pope claimeth viz that the whole Church is one Congregation committed to him as the only Pastour or Head of all In like manner a National Church thus singularly understood is all the Christians of that Nation making up but one Congregation and Polity all immediately under the same Governour Also the Provincial Church is all the Christians of one Province the Diocesan of one Diocess or small circuit and the Parochial or Congregational the Christians of one small Neighbour-hood or that without respect of Neighbour-hood voluntarily gather into one small Assembly under the same Guides or Governours respectively The Church collectively taken if Oecumenical is the association of all Churches in all Nations under one general Head and Government the National Church is made by the Union of all the Churches of several lesser Divisions under the general National Officers the Diocesan is all the Churches of a Diocess or smaller circuit as the Provincial is those of a larger circuit under one Common Head or Bishop A Classis is the same thing with a Diocess saving that by common use the Diocess is appropriated to one Head or Bishop and a Classis to those Churches that are govern'd by the common Consent and Councell of the Ministers of the several Congregations And a Parochiall or Congregationall Church is a society of so many Christians as living in one Neighbour-hood or in some convenient nearness may ordinarily meet together for the worship of God and all other offices of a Church Here we must observe that if the Church be taken for one individual Congregation immediately under the same Governours then 1. The Oecumenical Church was never instituted by Christ he never gathered them into one Congregation as he did Israel nor ever appointed one Governour or Colledge of Governours over them For seeing the Church was to be called and gathered out of all Nations and that successively some at one time and in one place and some at another one Colledge of Governours much less one single person could not take charge of it to teach it or rule it nor could Christians so dispersed perform the duty of Fellow Members to each other 2. Nor did Christ ever constitute a National or Provincial Church Henever called a Nation or Province at one time to the Profession of his Gospel nor can one person or society of Governours teach such a body or administer the Sacraments to them or know their cases nor can the people know and help one another or come to their Governours upon every necessary occasion especially not in times of persecution which for the most part hath been the lot of
Surely one company or a certain number of Families had full authority to remove and plant Colonies where they pleased as well as another yea we see God compelled them to it by confounding their Languages at Babel and farther when one colonie removed into another Country were they bound still to adhere to those they departed from as a part of their society if so then all Nations must still have been parts of that society from which they first descended and so at length the whole world must have been but one Common-wealth under one Government which was impossible and would overthrow all the ends of government if then the race of mankind which are one body in some sence more then the Church is viz linked by the indissoluble Bond of Nature whereas the Church is united by free consent I say if they having the general gift of the earth and all that is in it to possess have free liberty and authority to share the world amongst them to constitute various societies greater or smaller as they please for the end of civil Life provided they wrong not one another and so hinder the ends of civil government why may not the Church though it is one body as united to Christ it being too great to live in one society multiply it self into so many as are for it 's own edification and the ends it was made for and not be obliged still to adhere as parts to those first Congregations that were planted in every country as it were the first Families till they are a burthen to themselves till their very society makes them a disorderly confused multitude and their government degenerates into Anarchy especially when we have neither command or Scripture example to the contrary By this we may Answer the Dr's Question viz What necessity there is to reduce Churches to several Parishes or Congregations any more then to reduce Kingdoms to the several Families of which they were at first made up Answ Because Congregations have an original right of governing and preserving themselves even as Families have a natural and unalterable right of government within themselves which he that takes from them makes them slaves and deprives them of their Birth-right he himself saith upon the dissolution of the Roman Empire the Nations that before composed it resumed their antient rights and formed themselves into several Kingdoms and Common-wealths yea and as he would have it into National Churches also grant this have Nations such an immutable right to their civil liberties and government that they may lawfully resume them when they have opportunity without the guilt of Rebellion why then may not Parishes resume their right of government within themselves for their own edification when they have opportunity or necessity calls them to it also wanting the benefit of protection and government from them that undertake them why should this be Schism in them more then Rebellion in the other and that self Government is the right of euery Parish or Congregation he confesseth when he saith that antiently a Church and Diocess was all one under one Bishop and a company of Presbyters for those did officiate in common among the whole people and when by reason of Multitude they began to divide them into several companies for meeting together at the ordinary times of worship nevertheless they all met together at the same Sacrament and all made use of the same Ministers as occasion served they being not tyed to any one or any one to them so that this Diocess was but a great Parish or Congregation and if the original right of Government were in these it is so still in our lesser Congregations and to resume this right is no sinfull separation nevertheless we deny not but the Congregations may and ought to unite for their mutual help and defence especially in times of peace even as civil states combine for mutual defence and commerce but then this must be voluntary and not to impose a yoak on the several Congregations by taking away their several liberties or bringing them all to the same Liturgies or Ceremonies for this is all one as if confederate Nations or States must therefore oblige each other to the same form of Government and the same rights and customs of living and why may not all the Parishes in one County with us combine for their mutuall help and edification in certain times of meeting each other by their Ministers or Delegates yet every one reserving to themselves the Government of themselves in their own customs and usages according as they find most meet for themselves as well as the same County have their Quarter-Sessions for civil Affairs wherein the Governours and Countrey concerned have a generall meeting and yet every Town hath its own supreme Officers with several rites and custome without any Breach of Peace or Good Neighbour-hood among them CHAP. II. Of Church Communion and the Nature of Separation WE are in the next place to consider what Communion the Church is obliged to betwixt the severall parts of it and what Separation is contrary to that Communion and what is not For the First The Church is a sacred Common-wealth united to Christ now the end of every Common-wealth or Polity is common good that they all promote the good and welfare of that Body and every Member of it of which they are parts viz that particular good in those particular cases and things for which they did combine together this is meant by Communion for hereby all the actions and designs of that body are common i. e. for the good of all the Communion then of the Church which is associated only for spiritual ends consists in this that all design and endeavour the common good and welfare of all Christians in general and of themselves in particular in furthering the Salvation of their Souls the service of Christ in the use of those helps or means which Christ hath appointed to these ends this Communion hath diverse degrees and doth exercise it self several ways according to the several considerations of the Church and the Relations Christians have to each other more General or Remote or more particular and near The Communion therefore of the Catholick Church in Heaven and Earth is that they all hold the same Head Jesus Christ and own each other as Brethren in him that they love each other and all pursue and wait for that universal perfection which they shall all have when they are all gathered to Christ at the last day This Communion cannot be broken without renouncing the Head and his Religion and love to each other which are the Rule and Bonds of this Union and therefore there can be no Separation from the Catholick Church but what is not only sinfull but damnable as he that renounceth the common bonds of humane society justice love and all moral honesty and only pleaseth himself without regarding the good of any other he doth hereby break the Communion of mankind and
a better and publickly authorized Translation they judg'd it a matter of no small Offence 7. The Reading of the Apochryphal Scriptures as parts of the publick worship and that without any distinction from the Canonical They accounted it an intolerable thing that Fables and Fictions should be solemnly Read to the People with the same Reverence as the Word of God and such are many of the Apocryphal Books and the rest being only of Humane Authority the reading of them ought not to be made a Solemn part of Divine Worship The Conformists say that Reading the Scripture is Preaching and the Non-conformists say it is not fit meer Humane or Fabulous writings should be preached to God's People when they meet to Worship him by hearing his word Above all they were offended that a great deal of the Holy Scriptures is left out of the Liturgy and so never to be Read in the Congregation and Apocryphal Chapters put in their Room 8. Holy-days or Festivals in the honour of Saints They would not deny but if the Church thought fit they might observe the days of Our Saviours Nativity Passion Resurrection Ascension and sending the Holy Ghost as other Protestant Churches do provided they might be kept seriously and not made of the same necessity with the Sabbath but when all divine worship of the Creatures is Idolatrous and the keeping of days in Honour of them as well as Building Temples to them was ever reckoned a part of Divine Honour and to be sure is more Honour then ever God commanded or allowed to any of his Servants They knew not how to excuse this practice that it should be a part of a Churches Liturgy 9. Nor could they approve the Doctrines of the certain Regeneration of all in Baptism and that Infants dying after Baptism before the Commission of actual sin are undoubtedly saved which are laid down in the Liturgies as undoubted Articles of Faith whereas there is no Scripture that clearly proveth either of them and at best they are points disputed on by Learned men on both sides Nor could they excuse the practice of refusing Parents to promise for their own Children in Baptism seeing it is upon their Account only and Gods Covenant with them that the Children are admitted to be Baptized and they are thereby engaged to breed them up in Faith and Obedience much less that Strangers should receive the charge of the Baptized who have no authority over them who neither care what they promise nor are ever called to account how they perform their promise for if they should few would undertake the charge and so this custom would fall to the ground 10. They excepted against the Ordination of Deacons to read Divine Service Baptize and Bury and to preach with special License this they say was to create a new fort of office in the Church which Christ never appointed nor gave his Ministers Authority to appoint it Deacons were to look after the poor and that was all their work and though the Primitive Christians sometimes used them to read the Scriptures in the Congregation yet they never ordained them to this as an office yea though they should be admitted to read Prayers to Marry or Bury yet this is no sacred office appointed by Christ that should constitute a distinct order of Ministers and if as grave and prudent persons they might be admitted to do these offices either for want of Ministers or to assist them yet may they by no means be suffered to Baptize it being as peculiar to the Ministry as to administer the Lords Supper and the admission of Members into the Church as sacred and solemn a work as to confirm and Build up the Members of it These were the principal objections of the Non-conformists against the Liturgy which were some of them at least exemplified and confirmed by many particulars of lesser moment in themselves but all tending to make their desire of a Reformation of the Service Book to seem reasonable and the work necessary Rea. 2. The Second thing the Old Non-conformists disliked in the Church of England was the Government of it by Prelates i. e. Bishops with sole power of Jurisdiction Many of the Old Non-conformists thought Episcopacy utterly unlawfull and an usurpation not to be born but the rest who looking upon it as a humane constitution as our Law doth thought it Lawfull and that it might be submitted to did yet dislike our Episcopacy partly because of the secular grandure power and imployments our Bishops were invested with which made them unable and unwilling to discharge the office of a Pastour in the Church partly because the Church hath nothing to do in their election except an empty shew and therefore persons were most commonly prefer'd not for true Episcopal Qualifications but because they could make interest with Superiours but principally because the Bishops arrogated to themselves the whole power of governing the Church and excluded all the Ministers from any share therein a thing most unexcusable in them who acknowledge themselves to be of the same order with the Presbyters and only in a degree of honour above them and that by the Authority of the Civil Magistrate Whereas even those that with any probability or sobriety maintain the Divine Right of Episcopacy do nevertheless acknowledge that he may neither ordain nor govern without the advice and consent of his Presbyters This was look'd upon as intollerable that the power of governing the Church which was committed by Christ to all his Ministers should be wrested from them generally by a few of their Brethren And that they who are thought fit to dispense the Word and Sacraments the cheif keys of the Kingdom of Heaven whereby men are brought to the Faith admitted into the Church and bnilt up in it should not have power to censure offenders and to receive the Penitent again to Communion which are things of lesser moment and depending on the former and yet without which the former could not be managed in a fit manner for Edification By this means Ministers are deprived of one half of their Office and Power and are both discouraged and hindered in the other half For who will regard their Preaching who have not Liberty to judge what persons are fit to be admitted into the Church or who in it deserves censure or to be cast out of it And the Bishops themselves in undertaking the whole work of Governing the Church took that upon them which they never could nor did manage for the Churches Edification R. 3d. The Non-Conformists were much dissatisfied about the Discipline of the Church both in respect of the Rule of it and the Officers that manage it The Rule they say is not taken out of the Scripture which is the only Rule and Law of Christ's Church but it is the Roman Civil and Canon Law which at best were suited to their own times and People in many things very defective and in others erroneous and superstitious There
were indeed some appointed by K. Edward to collect a body of good and useful Rules out of the Canon Law to be the Rule of Discipline for this Church but he dying that work was never finished so that the Rule now is the whole Canon-Law or so much as every Bishop pleaseth to use in his own Diocess The Bishops made a few Canons of their own 1603. but they are such as only strengthen their own power in imposing and enforcing those things which the Non-Conformists had long desired might be amended As to the Officers that Administer the Discipline They are Chancellors and Commissaries and Civilians by Profession no Ecclesiastical Officers yet these Rule over the Ministers of Christ Admonish Suspend Deprive them of their places and Excommunicate both them and the People when they please This they have no power to do nor can the Bishop delegate his pewer of Governing to them any more then his power to Preach the Word and Administer the Sacraments both being parts of the Ministerial Office This they thought was to change the Constitution of Christs Church at pleasure They were also offended at the Administration or use of the Discipline That being such as the Officers were because the Church in its Constitution and frame kept so near the Roman model Therefore the Bishops have ever found it necessary to exercise Church Discipline mostly against those that disliked or dissented from the Liturgy and Government and to connive at the loose and prophane to hold them in some external obedience to them Hence it came to pass where one Minister hath been admonished suspended deprived for Heresie in Doctrine or Un-godliness of Life ten have been so dealt with for Non-Conformity and where one of the People have been censured for scandalous sins an hundred have been troubled and punished for going to hear a good Minister out of their own Parish when they had an ignorant drunkard at home for not having their Children Crossed in Baptism for scrupling to kneel at the Sacrament and such other great Crimes against the Liturgy What was this but to alienate the Church of Christ to the Governours and to make it to serve them more then him and only to use his Name and Authority to press their own Laws and maintain their own power R. 4. They were dissatisfied at the Ceremonies imposed in the Liturgy In the general they acknowledge that it was lawful for any Church to consent to and lay upon her self necessary Rites and Customs such as Circumstances of time and place and other emergencies might make necessary for the present time but that such Ceremonies should be such whose necessity was apparent to all and whose lawfulness might be scrupled justly by none of common understanding and that should be taken up by the general Consent of the People as well as commanded by Rulers as the Feast of Purim was by the Jews Esther 9.23.27 And those necessary things enjoyned Acts 15 23.25.28 And that when the necessity ceaseth those Customes should cease also But they thought it utterly unlawful to devise Rites or Ceremonies for which there was neither apparent necessity nor usefulness or to impose those upon the people which from the beginning were doubtful and offensive especially to make them parts of Divine Worship or additions to it as it were to render it more edifying beyond the natural and common Civil circumstances of Order Method or Decorum and such they thought it manifest our imposed Ceremonies were which are declared to be retained some because they served for decent order in the Church for which they were at first devised others for edification Pref. to the Common Prayer Book And again that the imposers were content with those Ceremonies which do serve to a decent order and Godly Discipline and such as be apt to stir up the dull mind of man to the remembrance of his duty to God by some notable and special signification whereby he might be edified Three Ceremonies were at first imposed The Cross in Baptism The Surplice in Reading the Service And Kneeling in Receiving the Lords Supper Against these they excepted severally 1. Against the Crosse that it was abused to great superstition and Idolatry in the Church of Rome and particularly when it was used in Baptism having Divine power ascribed to it of driving away the Devils giving grace c. Therefore being neither commanded of God nor used in this manner in the primitive Church viz. To admit Members into the Church by it it ought to be rejected Also that it did reflect very dishonourably on Baptism it self as if that were not full and plain enough to set forth the blood of Christ and Remission of sins by it or our engagement to Christ and therefore it was needful to adde a more plain and direct sign of his death and suffering for us and of what we must be willing to suffer for him above all that the Cross was made and here used as a Sacrament being declared to be a token of the Childrens owning the Faith of Christ Obedience to him and perseverance to the end Is not this the nature and end of Receiving Baptism it self Why is not that sufficient but the Cross is presently added without any note of distinction as it were to signifie the same things more plainly and fully and to lay a greater obligation on the Child then what was laid on it in Baptism and this is a Sacrament as much as man can make Indeed it wanteth the promise of Divine Grace but this also is presumed upon forasmuch as this seems cheifly to be intended in those words of some of the Ceremonies being apt to stir up the dull mind of man to the remembrance of his duty by some notable and special signification whereby hemight be edified 2. Against the Surplice they object that was a Ceremony on purpose devised to add decency and splendour to the Worship of God and therefore it must be used in that Worship only and such Ceremonies are unlawful additions to Gods Worship And those circumstances or accidents of the Service in their absolute nature yet relatively in as much as they better the Worship and increase Edification they are made moral parts of Worship even as it was a part of Worship for the Preists of old to put on their Sacred vestments to sacrifice in though the vestments themselves absolutely and naturally considered were but circumstances of the Worship Also that the Surplice seemed to be taken from the Ceremonial-Law and to be at least an imitation of those Preists Garments As many other Ceremonies used in the ancient Church were either taken from the Jews or devised to imitate and be like them Now our Saviour having abolished the old Ceremonies gave no leave to his Church to devise new ones neither did he abolish them as Types and Shadows of himself only but also as Yokes and Burthens as carnal Ordinances and servile Customs wherein his People were kept in great Bondage
till his coming in the flesh Gal. 5.1 Acts 15.10 Gal. 4.1 2 3. John 1.17 Therefore esuch Ceremonies were utterly unnecessary since the full discovery of the Gospel yea they disparage the Gospel as if that was not plain and sufficiently apt to teach Faith or Holiness without their help And besides they take off mens minds from the Worship of God partly by pleasing their eyes and fancies with an external shew and partly by busying their thoughts about the meaning of them and how to improve them if they be serious in the use of them They also bring the People again into bondage and fill the Church with carnal Ordinances and beggarly institutions and men are sensibly taught to content themselves with outward forms and modes of Service and to think God is content with them also and further the use of the Surplice in Divine Service kept up too much resemblance betwixt our Ministers and the Priests of Rome and the ignorant might be tempted to think there was very little difference betwixt our Church and Rome seeing we came so near them in their Service and in the manner and circumstances of the Service also Nevertheless they accounted it not unlawful to have continued the use of the Surplice till the People were weaned from it and accordingly many did use it it being not in it self unlawful as the use of the Crosse was 3. Against Kneeling at the Lords Supper they pleaded that it should by no means have been retained in our Church being brought into the Church at first only upon the opinion of Transubstantiation and worshiping the Sacrament and very apt to continue the same opinion in the People It is also certain our Saviour neither used nor appointed that gesture nor gave his Church Authority to enjoyn any other then what he used as a standing precept for thereby he and his practice should be taxed as not using the most fit gesture nor is this gesture at all proper to this Ordinance but thwarteth the two main ends of it viz. Free Communion with Christ in the participation of his benefits and the Renewing of Love and Strengthning Communion among the People for it is a gesture of great awe reverence and distance not fit for Meditation on the promises or consideration of the death of Christ or the incomprehensible love that he manifested theerein Also by Kneeling the People were severed from each other and could not be at the Table many together very unlike to a feast of Love nay the presence of many would be an hindrance and not a furtherance of Affection and Devotion Both these inconveniencies were greatly increased when the People were forced to come up to the Table at the upper end of the Chancel and there to kneel before the rails a few at a time for they must come to but one side of the Table for this was much more unlike a Supper of Love betwixt Christ and his Spouse and betwixt fellow Members of the same body yet they accounted not this gesture in it self unlawful but that they who would might use it and it might be retained in the Church till the People could freely leave it off but that it was unfit to be imposed and purposely kept up much more to be enforced with the highest penalty upon those that were dissatisfied with it The Non-conformists were much strengthened in their dissatisfaction with the Established Church way because instead of obtaining any redress and reformation all the impositions were continued and things made worse and the imposers went backward rather then forward notwithstanding the Non-conformists increased in number both in Ministers and People and at length became a very considerable part of the Church whose complaints ought therefore to have been considered and redressed There is a passage in the 20th Aritic to be subscribed by all Ministers that the Church hath power in matters of Faith This the Non-Conformists disliked unless more explained Therefore the Parliament in the 13 Eliz. which established those Articles by Law caused that passage to be left out Bishop Laud confesseth that it was not to be found in the Original of the Articles of that year B. Laud's Speech in the Star Chamber viz 1570 yet the Bishop continued the passage in the Articles and required subscription to it Also that Parliament ennacted that if any Minister was admitted into our Church having other Ordination than what was established amongst us he should declare his Assent and subscribe to all the Articles of Religion which only concern the Confession of the True Christian Faith 13 Eliz. Cap. 12. and the Doctrine of the Sacraments By this they gave indulgence to those that were not satisfied with the Episcopal Ordination and could not subscribe to the 39 Artic. absolutely because the approbation of the Homilies and Book of Consecration with the fore-mentioned passage were included in them being content that they subscribed to the Doctrine of Faith Artic. 35.36 and of the Sacraments contained in the Articles but the Bishops would not allow this indulgence at least not long nor generally but urged absolute subscription to the great trouble of many Non-conformists Nor could any amendment of the Liturgy ever be procured but on the contrary some passages left out that reflected much on the Papists as that Petition in the Letany from the Tyranny of the Bishop of Rome good Lord deliver us and a whole Prayer in the office for Gun-powder Treason expung'd by B. Laud wherein it was said that the Religion of Papists is Rebellion their Faith faction and their practice the Murthering of Souls and Bodies Nor were any of the Ceremonies taken away or their imposition remitted but rather more added to them by the Bishops Cannons though not by Parliament The Cross in Baptism was confirmed and inforced Can. 30. Under K. James and the explication there given increased the suspition of the unlawfulness of it they also brought in bowing at the name of Jesus Can. 18. And their dipping of Children in Baptism turning the Communion Tables into Altars bowing towards them or towards the East for they agree not what it was they bowed toward were brought in by B. Laud and pressed with great Rigour though never established by Law In Q. Eliz. Reign they were content that Ministers Read the Service Book without declaring their judgment concerning it only it was said in the 39 Articles viz Artic. 36. That the Book of Consecration contained nothing that was in it self superstitious or ungodly But Arch Bishop Whitgift devised a subscription of his own and imposed it upon all to be ordained after that time which was at length turned into a Cannon Can. 36. Artic 2. In these words that the Book of Common Prayer and of Ordaining Bishops Priests and Deacons containeth nothing in it contrary to the Word of God and that it may Lawfully be used and that he himself will use the form in the said Book prescribed in publick Prayers and Administration of
their Judges who were their professed enemies and tell the King that So long as it shall please the King and Civil State to maintain in this Kingdom the State Hierarchy or Prelacy we can in honour to his Majesty and the State and in desire of peace be content without envy to suffer them to enjoy their State and Dignity and to live as brethren amongst those Ministers that shall acknowledge spiritual homage unto their spiritual Lordships paying unto them all temporal duties of Tenthes and such like yea and joyning with them in the service and worship of God so far as we may do it without our own particular communicating with them in those humane Traditions and Rites that in our Consciences we judge to be unlawful Thus we see it was only for respect to the State and for peace sake that they could give the Bishops any acknowledgment or reverence and that though they did acknowledge other Ministers for their brethren who did in Conscience ascribe spiritual Authority to the Bishops yet they did acknowledge the Bishops as such neither for Fathers nor brethren Mr. Robert Parker wrote in Latine de Ecclesiastica politia wherein he proves Presbyters to be the only Ministers and answereth Mr. Hooker and Bishop Bilson where they maintain or excuse Bishops or a power of imposing what government the Magistrate pleaseth upon the Church 2. They hold Congregations or Churches severally to be the only Gospel Churches and each one to have full power and jurisdiction within it self without being subject to any Ecclesiastical Officers but their own but all to be immediately subject to the Civil Magistrate and his inspection This is the Scope of Mr. Baine's Diocesan Tryal of Dr. Ames in his Medull Theol. Cap. 32. Part. 1. And thus they joyntly declare Engl. puritan Chap. 3. part 1. they hold that the Pastors of Particular Congregations are or ought to be the highest Spiritual Officers in the Church over whom by any Divine Ordinance there is no Superiour Pastour but only Jesus Christ And that they are led by the Spirit of Antichrist that Arrogate or take upon themselves to be Pastours of Pastours and to the same purpose position 2. before cited And Position 3. They hold that if there were a Supream National or Ecclesiastical Minister or Pastour that should be the Prince of Many thousand Pastors that then also Christ as he did in the Jewish Church would have appointed a solemn National or Provincial Lyturgy or worship unto which at sometimes of the year the whole body of the people should ascend and that unto the Metropolitan City as unto Jerusalem and that he would as he did in the Jewish Church more precisely and particularly have set down the manner of solemnization thereof then of his Parochial worship For as much therefore as they cannot read in the new Testament of any higher or more solemn worship then of that which is to be performed in a particular Congregation they cannot be perswaded that God hath appointed any higher Ministers of his service and worship under the new Testament then the Elect Ministers of Particular Congregations See Position 4th more to the same purpose And Protestation Position 24th We confine and bound all Ecclesiastical power within the limits only of one particular Congregation holding that the greatest Ecclesiastical power ought not to stretch beyond the same and that it is an arrogating of Princely Supremacy for any Ecclesiastical person or persons whatsoever to take upon themselves Ecclesiastical jurisdiction over many Churches much more over whole Kingdoms aud Provinces of Christians 3. They held that the Officers of every Church or Congregation were Pastors teachers and Elders chosen out of the people and herein they agreed with all the Protestant Churches besides the Lutherans Engl. Purit ch 3. p. 13. They hold that by Gods Ordinance there should be in every Church a Doctor whose special Office should be to instruct by way of Catechizing the ignorant of the Congregation and that particularly in the main grounds and principles of Religion Chap. 4. Position 1. They held That by Gods Ordinance the Congregation should make choice of other officers as Assistants unto the Ministers in the spiritual Regiment of the Congregation who are by Office joyntly with the Ministers of the word to be as Monitors and Overseers of the Manners and Conversation of all the Congregation and one of another that so every one may be more wary of their waies and that the Pastours and Doctors may better attend prayer and doctrine and by their means may be made better acquainted with the state of the people when other eyes besides their own shall wake and watch over them Protestation Position 25. We hold it utterly unlawful for any one Minister to take upon himself or accept of a sole Ecclesiastical jurisdiction over so much as one Congregation and therefore we hold that some of the sufficientest and most honest and godly men in the Congregation ought to be chosen by the heads of families to be adjoyned in Commission as assistants to the Minister in the spiritual Regiment of the Souls of that Congregation of which he is the Pastor 4. They hold that every Church hath power to Elect her own Officers to censure or depose them as they shal deserve and that this power ought not to be taken from them though they grant also that the King or Supream Magistrate hath Authority to Command and by Civil Mulcts to compel them to make due Elections to amend undue ones and so to cause them to restore such Officers Engl. Purit ch 2. pag. 5. as may be unjustly rejected by them c. They hold that every established Church ought as a special Prerogative by which she is endowed by Christ to have power and liberty to elect and chuse their own spiritual and Ecclesiastical Officers and that it is a greater wrong to have any forced upon them against their wills then if they should force upon them wives and upon women husbands against their will and liking And Position 6. They hold that if in this choice any particular Churches shall erre that none upon earth but the Civil Magistrate hath power to controle or correct them for it and that though it be not lawful for him to take away this power from them yet when they or any of them shall apparently abuse the same he stands bound by the Law of God and by vertue of his Office grounded upon the same to punish them severly for it and to force them under civil mulsts to make better choice Protest pos 26. We hold that these Ecclesiastical Officers being so chosen by the Church or congregation are to exercise over the said congregation only a spiritual jurisdiction and power c. Then they shew the manner of proceeding in censuring private Members when they offend and then adde If any one of the Ecclesiastical Officers themselves shall sin he is subject to the censures of
the rest as any other member of the Congregation if they shall all sin scandalously either in the execution of their Office or in any other ordinary manner then the Congregation that chose themfreely hath as free power to depose them and to place others in their room if the Congregation shall erre either in choosing or deposing of her spiritual Officers then hath the Civil Magistrate alone power and authority to punish them for their fault to compel them to better choice or to defend against them those officers that without just causes they shall depose or deprive The same Doctrine is desended by Dr. Ames Medul Theol p. 1. cap. 35. 5. They hold that insufficient Ministers obtruded upon Churches were not to be acknowledged for Ministers and if their lawful Ministers were without just cause ejected by any Superiour Powers Engl. purit ch 2. pos 8. they did still retain the Right and Honour of being their Pastors They hold that the Congregation having once made choice of their Spiritual Officers unto whom they commit the Regiment of their Souls they ought not without just cause and that which is apparently warrantable by the word of God to discharge deprive or depose them but ought to live in all Canonical Obedience and Subjection unto them agreeable unto the word of God and if by permission of the civil Magistrate they shall by other Ecclesiastical Officers be suspended or deprived for any cause in their apprehension good and justifiable by the word of God then they hold it the bounden duty of the Congregation to be continual Suppliants to God and humble Suitors unto Civil Authority for the restauration of them unto their Administrations which if it cannot be obtained yet this much honour they are to give unto them as to acknowledge them unto the Death their Spiritual Guides and Governours though they be rigorously deprived of their Ministry and Service And Chap. 3. pos 9. They hold that the People of God ought not to acknowledge any such for their Pastors as are not able by Preaching to interpret and apply the word of God unto them aud therefore that no ignorant and Sole-reading Priests are to be reputed the Ministers of Jesus Christ who sendeth none into his Ministry and Service but such as he adorneth in some Measurewith Spiritual gifts and they cannot be perswaded that the faculty of reading in ones Mother Tongue the Scriptures c. which any ordinary Turk or Infidel hath can be called in any Congruity of Speech a Ministerial gift of Christ And posit 12. They hold that it is as great an injury to force a Congregation or Church to maintain as their Pastor with Tythes and such like Donations that Person that either is not able to instruct them or that refuseth in his own Person ordinarily to do it as to force a man to maintain one for his wife that either is not a Woman or that refuseth in her own person to do the dutios of a Wife unto him 6. They hold that the Holy Scriptures are a perfect Rule of Doctrine Worship Discipline and Ceremonies and that to add new Ceremonies of mens own invention was a breach of the second Commandment With this Mr. Parker begins his Book of Ecclesiastical polity that we are to deduce from Scripture all that concerns the Church of Christ Thus the Protestation We deny no Authority to the King in matters Ecclesiastical but only that which Christ Jesus the only head of the Church hath directly and precisely appropriated unto himself Protest pos 22. and hath denied to communicate to any other Creature or Creatures in the world for we hold that Christ alone is the Doctor of the Church in matters of Religion and that the word of Christ which he hath given unto his Church is of absolute perfection containing in it all parts of the true Religion both for substance and Ceremony and a perfect Direction in all Ecclesiastical matters whatsoever unto and from which it is not lawful for any Man or Angel to add or detract Thus Mr. Bradshaw in his Addition to the 12th Argument against Ceremonies argues All Inventions and Devises of man grounded only upon the will of man and not upon any necessity of Nature or Civility set apart to Gods outward Worship are contrary to the second Commandment These Ceremonies are such Ergo See more in the place 7. They held Ceremonies enjoyned by our Lyturgy unlawful The Cross in Baptism was condemned by all Mr. Parker and Mr. Bradshaw in particular wrote against it The Surplice was rejected by most Kneeling at the Lords Supper was disliked by all but yet thought Tolerable and that it might be submitted unto by some of the most Learned The Protestours declare themselves thus We refuse Obedience only to such Canons as require the performance of such Acts and Rites of Religion as are rejected and abandoned of all other Reformed Churches as Superstitious disorders Protest pos 21. such as are special Mysteries of the Romish Antichristian Idolatry such as have been controverted in the Church ever since the last breaking forth of the Light of the Gospel out of the Cloud of Popery in Luthers time such as all Protestant writers and defenders of our Faith beyond the Seas and most of our own Countrey-men have either in general or particular condemned as vain idle and unprofitable such as all the faithful and painful Pastors of this Realm and in a manner all States and Degrees of the same would be content were removed and swept out of the Church and for which few or none are zealous but the Prelates and their Adherents Mr. Bradshaw wrote Twelve Arguments against the Ceremonies with as much vehemency as any have done since 12 Gen. Arg. against Cerem Arg. 1 'T is Will VVorship therefore sinful Arg. 2. 'T is a sinful Compliance with the Papists in derogation from the honour of the Reformed Churches to use them Arg. 5. 'T is Schismatical maintaining differences at home and abroad when the Authors acknowledge the things imposed indifferent and that they might without sin or inconvenience be let alone Arg. 6. That it is Communicating with the Papists in Idolatrous and Superstitious worship especially those Papists that live amongst us and see how much we symbolize with them Arg. 9. Because these Ceremonies are Sacraments of humane institution Arg. 10. Because they that use them do thereby acknowledge homage to an usurped authority in the Church Arg. 12. Because they are the occasion of the damnation of great numbers viz. the Papists who are hardened by them and ignorant Protestants who place all their Religion in them and because the usual excuse for these and all other humane impositions which the Dr. also makes frequent use of is that they are not imposed as things necessary to Salvation but as matters of Order Decency and the like Mr. Bradshaw draws his Eleventh Argument from hence That the Ceremonies are therefore unlawfull because made
necessary to Salvation which he proves because they are imposed with greater Sanctions looked after with greater Vigilance and the neglect of them punished with greater Penalties then many things necessary to Salvation are and in all respects they are made equall with the most necessary things the greatest rewards being given and promised to the obedient even Heaven it self and the greatest punishments inflicted and threatned against the disobedient Hell it self not left out of the number It was said by one B. of Worcest Letter against Baxter that they do not punish the neglect of Ceremouies so heavily for the weight of the things themselves but for the breach of order and the contempt of the Church in such disobedience Ans Thus God himself punishing for the neglect or breach of any of his Positive Commands doth not punish for the weight or moment of the thing for he declares he values not Sacrifices nor Offerings but for Disobedience to and contempt of his Infinite Majesty and yet as he hath power to impose what he pleaseth on his Creatures so he hath that Infinite Wisdom and Goodness in his Nature that inclines him to impose nothing but for good reasons and the Creatures good what power then will the Church arrogate to her self Besides by this argument all offences against the State may be made Capital because they contemn the Magistrates Authority as well as all Offences in the Church are or may be by this Doctrine made punishable with Excommunication which depriving men of the ordinary means of Salvation doth what in them lies cast them to Hell Nor can it be conceived by impartial men that any Governours of the Church should make those things necessary and constant terms of their Communion from age to age which they do in their Conscience judge altogether indifferent and of no necessity to Salvation 8. The Non-Conformists desired that they might be excused from the Lyturgy and Government of the Church of England that they might have leave to Govern their own Churches according to that platform of Discipline that they should draw up and present to the King and that they might not be compelled to Communicate with other Parishes in things they were not satisfied in though they could own them for their Brethren who practised those things which they could not Protest pos 31. All that we crave of his Majesty and the State is that by his and there permission and under their protection and approbation it may be Lawfull for us to serve and worshiy God in all things according to his revealed will and the manner of all other Reformed Protestant Churches that have made separation from Rome that we may not be forced against our Consciences to stain and pollute the simple and sincere Worship of God prescribed in his Word with any humane Traditions and Rites whatsoever but that in Divine Worship we may be actors only of those things that may for matter or manner either in general or special be concluded out of the word of God also to this end that it may be Lawfull for us to exhibit unto them and unto their Censure a true and sincere confession of our Faith containing the main grounds of our Religion unto which all other Doctrines are to be Consonant as also a form of Divine Worship and Ecclesiastical Government in like manner warranted by the word and to be observed of us all under any Civil Punishment that it shall please the said Majesty and State to inflict vnder whose authority alone we desire to exercise the same and unto whose punishment alone we desire to be subject if we shall offend against any of these Laws and Canons that themselves shall approve in manner aforesaid and our desire is not to Worship God in Dark Corners but in such publick places and at such convenient times as it shall please them to assign to the intent that they and their Officers may be better take notice of our offences if any shall be committed in our Congregations and assemblies that they may punish the same accordingly And we desire we may be subject to no other Spiritual Lords but unto Christ nor unto any other Temporal Lords but unto themselves whom alone in this earth we desire to make our Judges and Supreame Governours and overseers in all causes Ecclesiastical whatsoever renouncing as Antichristian all such Ecclesiastical powers as arrogaâ—e and assume unto themselves under any pretence of the Law of God or man the said power which we acknowledge only to be due to the Civil Magistrate And Pos 32. We crave in all dutiful manner that which the very Law of nature yields unto us that for as much as they are most malicious enemies unto us and do apparently thirst either after our blood or shipwrack of our faith and Consciences that they may not henceforth be our Judges in these causes but that we may both of us stand as parties at the barre of the Civil Magistrate to be tryed in those differences that are between us and that when they shall Publickly malign or slander us or our cause it may be lawful for us in a dutiful sober peaceable and modest manner without personal reproach or disgrace in as publick manner to justifie our selves and then in stead of that silly mock service to the King of wearing a linnen rag upon our backs or making a Christless cross upon a babies face we shall be ready to perform and yield triple homage service and tribute unto him and shall think our lives and all that we have too vile to spend in the service of him and the civil State under him Thus much for their principles From all which we may fairly inferr 1. That the old Non-Conformists generally did not only allow of Separation from the Church of England in its National Constitution under Arch-Bishops and their Officers as lawful but they did actually practise and maintain such Separation Forasmuch as they declared the Hierarchy to be Antichristian deragatory to Christs Government over his Church contrary to the Constitution and Nature of the Church under the Gospel and also thought it inconsistent with the Kings necessary and immediate Supremacy over all Churches and upon this account they insisted only upon their Parish Relations accounting Parishes the only Churches and the Ministers of them the only Pastors 2. That they did generally live in Non-Communion with the Church of England as to the Ceremonies and many parts of the Lyturgy This is evident because they thought the Ceremonies unlawful and therefore though they continued in their Churches yet none of them would use the Cross in Baptism few would wear the Surplice none would compell the People to kneel at the Communion and many gave it without kneeling yea many would not read the Common-Prayers others but some pieces of them contenting themselves either with Lectures without charge of a Parish or else having those under them that could read to do it for them All their Care
and yet do receive and permit our Ministers among them that are Episcopally ordained but to impose upon them that were Ministers already and had performed all offices as Ministers many years and many of them with good success and who could not if they would be ordained by Bishops for near twenty years before there being also no Law or Canon requiring all the Ministers of the Church of England to be ordained by a Bishop as necessary to their Ministry I say now to impose upon these men that they must leave their places or be ordained by the Bishop was purposely to cast a stumbling block before them not easily to be passed over for hereby they must acknowledge Presbyterian Ordination to be unlawfull contrary to the judgment and practise of all Ages and Churches Vid. Blandel Apol. C. 2. and Masons vind of the Ordin of Ref. Churches and particularly of our own till this time and also acknowledge themselves all this while to have been no Ministers and their Baptism to be no Baptism unless Lay-men may Baptize which is contrary to the Common Prayer book reformed by K. James in that point who could do this that have not consigned over their Conscience to the will of men 6. The Act further requires that all Ministers whether ordained or to be ordained should before the Ordinary make this following subscription I. A. B. do declare that it is not Lawfull upon any pretence whatsoever to take arms against the King and that I do abhor that trayterous position of taking Arms by his authority against his Person or against those that are Commissioned by him and than I will conform to the Liturgy of the Church of England as it is now by Law established and I do declare that I do hold there lies on Obligation upon me or any other person from the Oath commonly called the Solemn League and Covenant to endeavour any change or alteration of Government either in Church or State and that the same was in it self an Vnlawfull Oath and imposed upon the Subjects of this Realm against the known Laws and Liberties of this Kingdom The two first clauses of this subscription are meerly civil concerning Civil Government and some circumstances of that Government not the substance of it and things greatly controverted amongst Lawyers and Statesmen Now to impose such things upon Ministers of the Gospel that belong not to their office to know much less to determine is very unreasonable and to impose things concerning secular affairs as Conditions or Terms of being ordained Ministers of the Gospel is a great usurpation on the Authority of Chirst as if he must not have Ministers in his Church unless they engage at the same time to serve the particular ends of a State Besides the first caluse viz. That it is unlawfull to take up Arms against the King upon any pretence whatsoever is doubtfull in the sence viz whether it respect the Law of the Land or the Law of God and therefore cannot with good Conscience be subscribed And if it be meant of the Law of God it is against the judgment of the best Lawyers as well as of the best Divines it hath no tolerable proof from Scripture They that abuse the 13th to the Romans to that purpose forget or are ignorant that Nero whom they say the Apostle meant was adjudged a publick Enemy of the Senate of Rome and sentenced to dye it is therefore a most unreasonable thing that this should be imposed to be subscribed by all young men entring into the Ministry which may by the Canons be at the Age of 24 years and by practise seldom exceeds before they can be fit to judge of such points The second clause viz. I abhorre c. in its full extent is against the known Lawes and practise of the Land in divers instances given by others and practised in several Causes in his now Majesties Reign And must Ministers be turned out and be debarred of the Ministry unless they will wound their own and their Countreys Rights and liberties and that for the most part before they understand what they doe Moreover that the true meaning of these two clauses is a snare to the people and dangerous to their Rights and Priviledges contrary to all the lax interpretations devised by some appeareth beyond contradiction by the sence that the House of Peers gave of them both the words and design of imposing when they so vigorously opposed its being made a Test for all Parliament men in all future Ages And let it be remembred that these were the Law-makers and most of them persons concerned in making this Law therefore best knew the meaning of those passages and also had Authority to declare the sence of them and were yet sitting in that same Parliament that made the law The third clause in this subscription is I will conform to the Lyturgy of the Church of England This was to oblige the young Fellows of Colledges and Tutors in the Universities before they came to give Assent and Consent and to be a double cord upon the Ministry But many who could silently conform cannot solemnly subscribe a promise to conform whereby they pre-engage themselves against all change of their judgments There fourth clause is That I hold that there lies no obligation on me from the Covenant nor upon any other that took it to endeavour any alteration in Government in Church or State There is scarce a parallel in all History to this That a man should be compell'd to swear for others that they are not obliged by an Oath that they took The imposers might as well have said we will make you swear to any thing we please or else you shall not continue in the Church But the Non-conformists desire to be satisfied how the King to pass by all others who swore to prosecute the ends of the Covenant in a most Publick and solemn manner and that before he had sworn to maintain Episcopacy and agreed to take it upon mature deliberation and advice and that at Breda when he was under no fear or constraint how he should not be bound to the Reformation he then promised and what man can absolve him from that Oath especially an English Parliament when that Oath was made to the Stots it being an unquestionable rule That none can release another from a lawful Oath but those to whom the Oath was made and into whose power the Jurer hath put himself by that Oath This ought to have been first cleared and not rigorously imposed Lastly It must be subscribed That the Covenant in it self was an unlawful Oath which the Non-conformists dissallowing our English Prelacy can by no means assent to And that it was imposed against the known Lawes and Liberties of this land which few Ministers have law enough to know and therefore it ought not to be made a condition of the Ministry to subscribe it The Non-conformists find that this Act is wholly contrived to make them