and decent But the placing of holiness in them and the abusing of the people by them this was the evil in them that Bishop Jewell doth condemn but no the use of them This Reverend Prelate you may observe speaketh confidently of the Non-conformists of his time that as they did not commend Ministers garments as holy so they did not condemn them as unholy or sinful And were the Non-conformists of these times but of the same mind that they did not condemn a Cassock or a Surplice as unholy and that it were no sin to wear such vestures when commanded the case would soon be resolv'd that to wear a Cassock Surplice Gown Canonical Coat c. were lawful for distinction sake and decency in Gods Worship Sect. 23. And thus now having shewed though somewhat at large the true scope of the place brought by Plus ultra to prove his argument by in pag. 30. and that it proveth no such thing for which he doth produce it I shall onely shew how much he is mistaken in the reason that he giveth why the Church of England ought to reject conformity to the Church of Rome in matters of Worship and Discipline that have renounced communion with her in all material points of Doctrine pag. 27. Saith he the reason why we reject communion with the Church of Rome is for that the Popes Supremacy Infallibility Transubstantiation Merit of good works Invocation of Saints Purgatory Latin-Service Worshippiag of Images half communion and such like which are the Pillars of the Romiâ—h Fabrick cannot be proved and made good out of the Word of God And is not this reason of like force against the ceremonies of the Church yet in use amongst us Is there a scriptum est for one of them c. Sect. 24 To which give me leave to say the reason is not of like force for the things before named which are the Pillars of Popery Gods Word is expresly against them and the Scriptures of truth shew the Doctrine to be faelse and so ne to be the Doctrine of devils And if you could bring as clear Scriptures against using a form of prayer wearing garments for distinction and decency in Gods Worship as may be brought againâ—t Lain-Service Worshipping of Images Merit of good works c. Then there were some shew of reason in yours And as for your argument that there is not a scriptum est for one of them I shall give you a very ancient answer that was given to your very objection by the Reverend Martin Bucer to Joannes à Lasâ—o who argued against vestures and other ceremonies as holding conformity with the Charch of Rome therein and as having no scrip um est for them saith the said Bâ—â—â—er in his Epistle pag. 6. If therefore you will not admit such liberty and use of vesture to this pure and holy Church because they have no commandement of the Lord nor no example for it I do not see how you can grant to any Church that it may celebrate the Lords Supper in the morning c. for we have received for these things no commandement of the Lord nor any example yea rather the Lord gave a contrary example Sect. 25. Behold here you that have made a challenge in pag. 13. in the name of all the Non-conformists that if any learned men of our Adversaries be able to bring one sufficient sentence out of the holy Scripture or any one example of any Bishop or Minister in the time of King Edward the sixth that doe directly or ex professo plead for the wearing of Caps and Surplices c. the Zuinglian Gospellers will be then content to yeeld and subscribe Here is the authority of a great learned and pious man in the time of King Edward the sixth defending the lawfulness of these vestures you so much argue against and also condemning your very argument pag. 10. Saith he Many things which the Antichrists have made marks of their impiety may be tokens of the Kingdom of Christ as the signs of Bread and Wine the water of Baptisme the Laying on of hands Preachings Churches Holy dayes and many other things All these places of Scripture are of a great scope The earth and the fulness thereof is of the Lord not of the Devil not of Antichrist not of the wicked This colourable craft of Sathan saith he must be taken heed of by the which he bringeth to pass oftentimes that either we reckon those things which are no sins and those that be sins indeed we seem not to regard them in our selves c. Sect. 26. If the Authority of this holy man in King Edwards dayes satisfie not your conscience that these things may be continued and prevail not with you to prevail with all other Non-conformists in whose name you made the challenge and also have promised to yield and subscribe I shall in answer to your challenge produce the Authority of Bishop Jewell whom you so much quote ex professo commending the present Liturgy in the frame of it And this you will find written in pag. 162. of the Defence of the Apology occasioned by the reproachful speeches of Dr. Harding against it calling the Liturgy in Queen Elizabeth's dayes as you do now A devised Service c. but saith Bishop Jewell to him appealing to his own conscience You know that we serve God according to his holy Word and the order of his primitive Church we administer the holy Sacraments in pure and reverent sort though I suppose the signe of the Crosse was used in one and Kneeling at the other We baptise in the name of the Father Son and Holy Ghost we receive the Sacrament of Christs body and bloud from the holy Table we make our humble confession and prayers together we pray with one heart and one voice c. And of all these things what one is contrary to the Catholick Faith Oh Mr. Harding is it not written The man that lieth destroyeth his own soul and Christ saith the Blasphemy against the Holy Ghost shall never be forgiven in this life or in the life to come Sect. 27. If Bishop Jewell did not plead for the present Liturgy in the frame of it his zeal burning so hot that he accounteth Hardings calumnies of the Common prayer to be as a blasphemy against the Holy Ghost I leave to the consideration of all judicious Christians and consequently whether the Authors of the challenge are not bound to conform and subscribe especially considering what the said Bishop Jewell saith of the said Communion book or Common prayer book pag. 198. The holy Communion book and Order of the holy Administration standeth and by Gods mercy shall stand still without any change Observe I pray whatever you have said of the Liturgy of the Church that it is Tantum non the Masse-book yet if you had searched into Jewell as you ought for truth you would have found the Jesuite frequently depravi g the book of common prayer and that
things Mr. Ball saith pag. 11. Antichrist hath unjustly usurped the Church of God may lawfully lay claim unto And therefore if our Book of Common prayer saith he pag. 12. please the Papists it is but in some things wherein in reverence to Antiquity we come too nigh them in some Rites and Ceremonies But with the substance of the ministration it self they cannot be pleased unlesse they will be displeased with their own service and will renounce their own Religion Sect. 12. Surely methinks the judgment of this learned and moderate man might very much defend us against not onely the fear of Popery he having affirmed that the Papists cannot be pleased with our Book of Common prayer as to the substance of its Ministration unless they will renounce their own Religion But may cause such a day-break of light to shine upon some of our understandings as that we may be perswaded that it is lawful to declare they will conform to the use of the Common prayer of the Church of England it being no false and Idolatrous Worship as too many might apprehend from what hath been within this year or two written to exasperate mens minds against it But that I may make the lawfulness thereof to appear more evidently I shall proceed to consider of the English Liturgie and ceremonies as they are by some apprehended to symbolize too much with the Mass-book and being too like the same and that therefore upon this account conformity is unlawful it being absolutely affirmed Plus ultra pag. 30. We say it is unlawful for the Church of England to retain either in Doctrine Worship or Discipline any conformity to the Church of Rome Sect. 13. I do profess before the searcher of all hearts out of any desire to abstain from all appearance of evil When I first saw this Book I desired to take great notice how this Authority did by the authority of the Scriptures convincingly prove the same For to conform to the Doctrine of the Church of Rome is doubtless unlawful to conform to the Worship and Discipline of the Church of Rome in statu corrupto in that stace wherein it was before Reformation and is now in at this present time is sinful and unlawful But that to conform to the Common prayer book of the Church of England and those few retained ceremonies because that they symbolize with the Church of Rome That this should be sinful and unlawful notwithstanding so confidently affirmed I leave to the determination of the wise and learned upon the examination of the proofs of Plus ultra for the same Sect. 14. I do find indeed that Mr. Ball doth speak to this purpose That if any have mistaken the book of Common prayer because that it hath too much likelihood to the Mass-book he saith that hath not been the judgement of the Non-conformists alone others have said and written so much that never condemned the use of the book or all things therein contained pag. 9. From whence I observe that there is a great deal of difference between the disliking of a form that doth in something as is supposed symbolize with that form that is in a corrupt Church and the condemning of it as sinful and unlawful as Plus ultra doth And yet that I may deal faithfully before I come to speak to the arguments of Plus ultra I think I should do a good work tending to our healing if I should offer but some honest inferences from Mr. Balls conclusions and concessions that may take off that dislike may be in the minds of men which may hinder an unfeigned assent and consent in declaring their confo rmity Sect. 15. For it being granted that a form of prayer is lawful and this of the Church of England so much vindicated as you have heard and may find further in pag. 3. where Mr. Ball saith that the Non-conformists can prove the Religion and the Worship of the Church of England to be of God and that by such plain Texts of Scripture against which the gates of hell shall never prevà il I humbly conceive that the offence taken at its too much likelihood to the Mass-book pag. 9. may be taken away by the very reason that Mr. Ball giveth for the same pag. 12. which he saith is in Reverence to Antiquity To avoid the imputation of novelty in a Church it is necessary to keep to those externall modes as to phrases of speech and rites for comeliness in Gods Worship which have been most ancient in the Church But if this do it not sufficiently deferring to answer what I find alledged but not proved by Mr. Ball pag. 7. as exceptions against the said book as in some points disagreeing with Gods Word pag. 7. for which they judge it unlawfull to subscribe as agreeable to the Scripture which doubtless may lawfully be done by Mr. Balls own Doctrine Sect. 16. I say forbearing to speak further to these particulars being but the same objections made by Mr. Josias Nicholls and other Non-conformists long before which I shall through divine assistance speak more particularly to in the next Chapter I shall desire that what Mr. Ball doth declare in the name of all the Non-conformists to his time that did judge the book in the form thereof so nigh the Papists pag. 15. may be considered who saith that herein they shew but what they judge most convenient not condemning the book for the substance thereof So that some of the Non-conformists of our time are gone much beyond this pious and prudent man who upon this argument doth but onely shew what was the judgment of the Authors of the Admonition and others in this case that it was not convenient to use a form so near the Papists but he saith no such thing himself being more wise then to judge in a case already determined by the Law of the Land which God had not determined against by his Law in his Word Sect. 17. But though Mr. Ball is so modest yet Mr. Plus ultra is more magisterial who as you have read out of the place before quoted affirmeth that it is unlawful for the Church of England to retain any conformity to the Church of Rome in Worship or Discipline Come we therefore to examine his grounds for it pag. 30. And because we know from whence I observe many heads were laid together to form this argument this will hardly down by any reasons we can lay before you we shall commend this argument to you under the credit of your right learned Prelate Jewell please you to peruse pag. 325 326. of his Defence The learned and godly men at whose Persons it pleaseth you so rudely to scoffe saith Jewell to Harding Mr. Doctor Harding used to scoffe at Calvin and Zuingliùs and to upbraid Jewell with them that refuse either to go in your apparel or otherwise to shew themselves note Sir like unto you have age sufficient and can answer for themselves notwithstanding thus much I 'le
means to correborate and rectifie your judgements as to matter of Vniformity and obedience to our Superiors therein and to prevent your scandalizing observe this Rule in your hearing and reâ—ding and be very carefull to decline what ever may evidence to others as well as to your selves that ye are willing to be deceived And let me perswade you not to rest in a loose and confused knowledge of your liberty and of the liberty of others as to these things I have somewhere read that a little loose knowledge in natural Philosophy is very apt to make a man an Atheist whereas a deep and through knowledge of the secrets of nature may be a great conviction of a Deity Even so a loose confused knowledge of these things in controversie is apt to make a person very scrupulous if not schismatical whereas a distinct and well grounded knowledge from Scripture Antiquity and the Writings of Learned men will deliver a man not only from scrupling himselfe but from censuring and condemning others about these indifferent things Now that knowledge which delivereth from the committing of such unchristian sins is well worthy of the labour of digging for it as for silver and of the seeking for it as for hidden treasure Which having obtained through Gods blessing upon your endeavours even but such a measure as may keep you from scrupling your selves and being scandalized at the obedience of others I beseech you then be perswaded in the next place as a great means to heal our present divisions about modes of Worship and Government to moderate and proportion your Zeal accordingly And here let me commend unto your practice a most rare Rule of Mr. Paul Baines one that is reckoned in the Petition for Peaee for one of those Worthies that did take Non-Conformity to be a sin Now saith he in his Commentary upon the Ephesians Mr. Hildersham in his 25. Lecture on 51. Psalm hath much there to this purpose Chapter 2. Verse 15. fol. 297. Whatsoever lyeth not in us to reform it shall be our zeal and piety to tolerate and with patience to forbear This excellent Rule he saith holds especially In such things that concern not so much what is essential to our outward communion with God or men as the due carrying on of every businesse in the said communion wherein there may be many superfluities and defects Salvâ tamen Ecclesiâ Yea he adds that in such a Church the best and truest Members may have more cause to rejoyce then to grieve Oh Sirs give me leave to tell you we do too frequently feed one another with that which increaseth our fears dislikes and discontents whereas this holy man tells us That even in such a Church wherein there may be many superfluities and defects the best and truest member may have more cause to rejoyce then to grieve I hope we all desire to be the best and truest members of Christ visible Church let us shew our selves to be such in provoking and encouraging one another to rejoyce more in that effectual reformation of the Doctrine of our Church which Mr. Baxter doth acknowledge as you will find in this following Discourse then in being grieved and discontented at those superstuities and defects which we may suppose are yet in our Worship and Discipline Were but this rule aforesaid well digested in our hearts and reduced to practice by us it would hugely tend to the rectifying of our zeal and the stilling of our discomposed mind I fear many of us are apt to think that what we may judge to be amiss in the modes of Worship c. our zeal and piety is not to tolerate but to endeavour the extirpation thereof But this holy man was of another mind That whatsoever was not in our power to reform it shall be our zeal and piety to tolerate And that we may be all of his mind for the future whatever we have been for the time past and take heed of this dangerous Doctrine viz. That the Church needeth not to stay for the Prince in reforming any abuse but may reform it though the Prince say no. Which Dr. Somes that wrote against it in Anno 1589. calleth one of the execrable fancies of Henry Barrow and John Greenwood I shall give you one of his arguments as a preservative saith he pag. 9. Gods Religion was greatly decayed in King Sauls time the holy Tabernacle was broken Gods Ark was in a private mans house the Israelites had private Chappels in Hills and Groves David and other holy men in those dayes did onely mourn for these corruptions but it being not in their power to reform they waited till after the death of Saul the Reformation being put into Davids hand with the Government This being therefore a great Error that the Church needeth not to stay for the Prince in reforming abuses but may reform them whether the Prince will or no I desire it may be well considered of that for Subjects to swear that they will reform what they judge amiss whether the Prince will or no is a greater Errour then the former and for Subjects to think themselves bound by their Oaths so taken for to endeavour so to do is the greatest Error of all three This I hope I have proved more fully in the following Discourse to which I refer you And therefore beseeching you to lay aside all such disturbing principles of confusion let us consider what this holy Mr. Baines and other good men have said which I have quoted in another place That whatsoever is not in our power to reform it shall be our zeal and piety to tolerate and patiently to forbear It is not in our power to be publick Reformers but if our zeal towards that which is not in our power to reform were turned into a zealous resolution and endeavour of reforming our selves and those that are under our power and charge in our families we should soon see such a publick Reformation as might better deserve the name then what we have seen unto this day Let us not therefore seek the reforming of others so much as our selves let us not mind so much the failings of others as our own Above all let us take heed that our zeal mislead us not even in the performance of a very necessary duty for these times even that of mourning for the sins of others It is doubtlesse a great evidence of our zeal and demonstration of our love to God and the souls of others to mourn for the pride prophanenesse and wickedness of others But yet as we may miscarry in works of great piety and charity as our â—aviour doth instance in those of prayer and giving alms for want of a puâ—e intention in the performance of the same so also may we in this very duty I remember the Prophet Jeremiah that wished his head to be a fountain of tears saith Jer. 13.17 My soul shall mourn in secret for your pride So that except we are called publickly
our own particular places and callings by a lawful Authority this maketh that which was Treason in others to be a duty incumbent on us by virtue of the Oath aforesaid Sect. 6. For answer to which I humbly conceive though it be an evil thing after Vows to make inquity yet to prevent a greater evil it is that which is our great concern at this time to do that which we should have done more seriously before we entred into the said Covenant make this inquiry Whether any persons whatsoever who have no Authority from Gods Law or from the Law of the Land to alter the Government of Church and State though for so good an end as publick Reformation are a lawful Authority to impose an Oath upon others for to endeavour to do that thing which is unlawful in it self For if this appear to be the case I humbly conceive that we may lawfully make this Declaration That I hold my self or any other person bound by the Solemn League and Covenant to endeavour the change or alteration of Government both in Church or State Sect. 7. In order to the clearing of this let us first to the Law and to the Testimony even unto the sacred Word of God For in the inquiry which I propound we are all to make for the satisfying of our consciences The rule I propose is first Gods Law whether any persons whatsoever who have no Authority from Gods Law to alter the Government of Church and State though for so good an end as publick Reformation are a lawful Authority to impose an Oath upon others I beseech you Brethren who do so much press for a command out of Gods word to warrant what you do to show me where there is any command of Christ or any approved example in the Holy Scriptures for subjects without the consent of their Prince and Soveraigre to swear and make others to swear that they will endeavour an alteration of Government in Church or State though for so good an end as publick Reformation Sect. 8. I must needs profess that I do not or cannot upon my own search find any precept or president for the same in the Old Testament In the New indeed I find general precepts for Christians to submit themselves to Principalities and Powers 1 Pet. 3.1 To yield obedience to every Ordinance of man for the Lords sake whether it be to the King as supreme or under-Governours that are sent by him c. 1 Pet. But nothing that may give warrant for this practice for subjects to bind themselves or others to endeavour any alteration of those humane creations to which they are to submit for the Lords sake Neither by an Oath or Covenant to swear a publick reformation without or against the consent of their Kings and Governors And therefore which is observable all Covenant-reformations from Joshuahs time to Josiahs time were regularly commanded by the good reforming Kings and chief Rulers but none by the Elders of the people against the cammand or consent of their Soveraign The Covenant that all the people stood to 2 King 23.3 was made by the King And the King stood by the Pillar and made a Covenant before the Lord and the Oath at which all Judah rejoyced was not by them imposed upon the King but the reforming King 2 Chron. 15.8 9 15. compared after that Asa had taken away the abominations out of the Land of Judah and Benjamin Verse 9. he gathered all Judah together This was the ground of the Assembly at Jerusalem in the third year of the reign of Asa they assembled not to make this Oath at which all Judah rejoyced without the Kings Authority by which he did gather them together Sect. 9. If therefore there be no command or example in the Old Testament approving this practice the express commands of the New Testament forbidding things of this nature and tendency the scope of that place 1 Pet. 3. being to arme the Christian Churches against that vile Sect who called themselves Gnosticks as knowing more of the mysteries of the Gospel them others who taught amongst other things destructive to humane society the Doctrine of liberty and manumission to Christian subjects and servants as by considering of what followeth to the 12. Verse may appear And thus now having from Gods Laws shewed that there is no precept or president for subjects yea for the Elders of the people to enter into a Covenant for publick reformation without the consent or gathering together of the King and that therefore consequently they are no lawful Authority by the Law of God to impose an Oath upon others Sect. 10. This being considered I humbly conceive that we have nothing now left to resolve our consciences in this case but the known Law of the Laid and the Fundamental constitutions of its Government And I should think this very consideration should put such of the Ministry as are scrupulous to a little pause and make them to suspect their own judgements in this point all this while The resolving of this case of conscience being so different from those whose subject matter are not so perplexed intricate and doubtful that without the help of the Lawyer the Divine may prove but a blind guide and when the blind lead the blind our Saviour tells us both will fall into the duch Sect. 11. I have somewhere read a very good direction which if we had followed at first might have prevented this inquiry now concerning making Vows and Covents That no action which is matter of Question and Dispute especially of Religion should be the matter of a Vow And the instance that is given is in a case somewhat like ours which I desire may be laid to heart Sie Novatus Novitios suos compulit ad jurandum ne unquam ad Catholicos Episcopos redieriat Euseb l. 2. Eccles Histor For Novatus the Authour of the second great schism as I find in Mr. Brinsley's Arraignment of Schism for him to compel his Novices which he had drawn into that sin with him to enter into an Oath that they would never return to the Catholick Bishops never be ordained by them more or submit to their Jurisdiction the matter of this Oath was unlawful in a very mild sense because doubtful Sect. 12. And if the modes of Worship and Discipline were not doubtful and disputable amongst us when this Covenant of endeavouring to alter the Church-government was imposed what was the reason that there were such writings for and against the mode of Church-government c. almost ever since the Reformation of the Church of England Sutcliffe de Presbyt edit 1591. Bilsons Perpetual Church-government 1610. with those contests which were betwixt Dr. Downam and the Diocesans Tryal much about the same time with many others and continued to the sitting of the Parliament called by the King 1640. So that doubtless these matters were very disputable and to be made the subject of an Oath we now find dangerous as I
approbation to the nine and thirty Articles of Religion mentioned in the Statute of the 13. of Queen Elizabeth and of the book of Common parayer c. Act. pag. 85. Secondly who are to subscribe and declare c. The persons from whom this is expected are onely schollars men of more then ordinary parts and abilities such as shall be thought fit to be Governors of others in the schools of the Prophets in both the Universities pag. 82. and all such as are thought fit to be Ministers and Teachers of others in the school of Christ the publick congregation pag. 72 85. These persons are to be light to the blind to be instructers of the ignorant Now our Saviour telleth us That if the blind lead the blind both will fall into the ditch And therefore should any such persons be ignonorant of what they are to subscribe o unwilling to it upon any fal e or erroneous principles it would prove of very dangerous consequence to the Reformed Religion and should not they be all of one mind who are Tutors and Teachers of others it must needs occasion great confusion and division amongst their Disciples and followers Sect. 3. All which being considered Subscription and Uniformity is so far from being a sin as that it is a duty which is required of these persons aforesaid An here by the wa cannot but have some ground of hope that the strict execution or this Act will keep out not onely all Papists and Romish Catholicks the professed Adversaties to the Reformed Religion of the Church of England from poysoning the fountaines of Learning and corrupting the Youth in our Vniversities but also any of their Emissaries from our publick Congregations who have formerly in the disguise of Anabaptists Quakers and others brought to many honest-hearted people into their present distempers for except they can do these things and that after the manner prescribed Assent and Consent unfeignedly and universally they are neither to have preferment or imployment in the places aforesaid And that they cannot do this what I have before quoted from Hardings own expressions doth evidence the same for he saith No good Catholick can allow of the devised Service of the Church of England Sect. 4. Now methinks this very consideration should calm our spirits to take the same into our further thoughts To this purpose I shall proceed to the next particular viz. the third and that is Thirdly the manner how this subscription or declaration is to be made In considering whereof I shall take in what the Act expresseth as the End of this Subscription after this manner p. 72. To the end that Uniformity in the publick Worship of God which is so desired may be speedily effected Therefore this declaration and subscription must be made the manner how you shall find pag. 73. with an unfeigned assent and consent pag. 84 85 to all the Articles to all the Prayers to all the Rites and Ceremonies So that from hence it is evident that this subscription and declaration as I humbly conceive must be with a n assent which is the Act of the judgment and understanding with consent and act of the will and affections and it must be unfeigned and without guile or hâ—pocrisie sincerity must attend both the assent and consent Thirdly there is the universality of this unfeigned assent and consent it must be to all and every thing rescribed in the book of Common prayer pag. 73. to all the nine and thirty Articles c. pag. 83. To evidence their agreement to that Doctrine Worship and Discipline which the Church whereof they are Members doth profess and practice Sect. 5. That we may now come to make a right judgment in this case taking for granted the manner here prescribed is no way contrary but agreeable to Christs Laws as the Scriptures evidently prove the great inquiry will be into the matter of Vniformity and Subscription c. And those are the Nine and thirty Articles of Religion the Book of Common prayer and all the Rites and Ceremonies of the same which generally contain these two particulars worthy of consideration Sect. 6. First as to matters of Faith or Doctrine Secondly as to modes and manner of Worship and Discipline Concerning the first of these the Nine and thirty Articles of Religion are to be subscribed unto and approved of Concerning the second the book of Common prayer with all its Rites and Ceremonies with the form or manner of ordaining Priests and Deacons is to be unfeignedly assented and consented to As to the former of these what I have to say is chiefly to inform those that are in my own station and capacity of the Lay sort that being rightly informed concerning these Nine and thirty Articles they may not be offended at the Subscription and Conformity of such Ministers whom they reverence and esteem Sect. 7. In the first place therefore be pleased to take notice that the Nine and thirty Articles of Religion 13 Eliz. do in the general contain a confession of the Faith of the Church of England as to matter of Doctrine Worship and Discipline That I have not given it a new name I find a person much esteemed for his piety and very modest in his Apology or Plea for the Innocent Mr. Josias Nichols an old Non-conformist I say in his Book so called printed 1602. now sixty years since giveth this term to the Articles of the Church of England The Confession of their Faith Sect. 8. Now as I said before that such as know little or nothing of these Articles and therefore may well be troubled if any of our good Ministers or Lectures should be laid aside as some have done already themselves laid aside Lecturing or preaching the Word of God upon this account as I suppose because that they cannot subscribe these Articles amongst other things I shall give you an account of some of them as I find them quoted by this worthy person whom I have often seen Mr. Josias Nicholls aforesaid saith he pag. 15. Therefore as it becometh the true people and congregation of God the Church of England humbly submitting it selfe to his Law doth meekly and constantly confesse that it is not lawfull for the Church to ordain any thing that is contrary to Gods written Word Artic. 20. And for this cause they describe the visible Church of Christ to be A congregation of faithfull men in the which the pure Word of God is preached c. Artic. 19. And dutifully and truly affirm that in our doings the Word of God is to be followed which we have expresly declared unto us in the Word of God Artic. 17. Sect. 9. I beseech you let us pause a little upon these Articles who know no more and let us seriously consider whether our Ministers have any just cause to lay down their Ministry because they must not lay downe subscription to these Articles which teach or professe amongst other things the Church hath no power to ordain
any thing contrary to Gods Word c. I shall omit to fill up my paper with a particular recitall of all the 39. Articles But in the stead thereof I shall give you a generall account of those Articles refetting to their Doctrinal part as to faith and substantialls of Worship as I finde them clearly expressed and acknowledged by some late writers Sect. 10. For the Doctrine saith the Authors of Plus ultra pag. 16. With the Doctrine we meddle not the bloud of the Martyrs shed in the defence of it alone by the Word of God hath washed away the Romish silth cast into it And Reverend Mr. Richard Baxter in a Post-script of his Epistle to the Reader before a Treatise of the Vain Religion of the formall Hipocrite giveth his sense not onely of the Doctrine of the Church of England but also of the Doctrine of the common prayer Book if I mistake not saith he For the Doctrine of the Common prayer Book though I had read exceptions against divers passages I remembred not any thing that might not receive a good construction if it were read with the same candour and allowance as we read the writings of other men So that it was onely the truth of the Doctrine that I spoke of against which I hate to be peevishly quarrelsome when God hath bless'd this Church so wonderfully with a moderate and cautelous yet effectuall Reformation in matter of Doctrine The more pity it is that the very modes of Worship and Discipline should be the matter of such sharp and uncharitable discords which must one day prove the grief of those that are found to be the causers of it and of the sufferings of the Church on that occasion To all which I yield my unfeigded assent and consent to be true Sect. 11. Now if I mistake not what Mr. Baxter here publisheth refers to the subject matter of the 39. Articles as to their doctrinall part concerning Faith and Worship and affords us these instructions besides viz. That the matter of our sharp contentions and uncharitable discords are the very modes of Worship and Discipline That Reformation may be effectual though but moderate and cautelous If this be a truth in matters of Doctrine it holds good in reforming the modes of worship and Discipline and these instructions if they were well twisted about our understandings might exceedingly tend to humble all of all sorts and to make us jealous that we have been out of the way of a right Reformation and incline our minds to conform and yield to what is now required at our hands Sect. 12. Especially considering that the Doctrine of the Church of England which though principally is contained in the Scripture yet in the 39. Articles is there sum'd up as a form or systeme thereof is as I have proved by these quotations from Mr. Nicholls Mr. Baxter and Plus ultra so pure and reformed Methinks it should incline all persons in the Ministry that love the Truth and Peace to resolve rather then not preach the Gospel to subscribe and approve of those Articles that teach that it is not lawful for the Church to ordain any thing contrary to Gods Word whose Doctrine is washed from its Romish filth by the bloud of the Martyrs and hath arrived to an effectual reformation as Mr. Baxter phraseth it Surely these considerations should make us as Mr. Baxter saith not only hate to be peevishly quarrelsome as to the Doctrine against subscription to these Articles but unfeignedly assent and consent to them and the use of the Book of Common prayer c. Sect. 13. And this now leads me to speak unto the consideration of the second particular before named comprehended in the 39. Articles and also in the Book of Common prayer viz. of subscription to and appobation of the modes and manner of Worship and Discipline By which modes I principally mean the Rites and Ceremonies of the Church with all the forms and orders in the said book rescribed For having in the preceding Discourse proved by the judgement of Mr. Ball and others the lawfulnesse of an imposed form and of the Liturgie of the Church of England I shall onely adde a testimony how far the Non-conformists in Queen Elizabeths dayes conformed to it and then proceed Sect. 14. I find it declared by Mr. Josias Nicholls in the Plea for the Innocent pag. 20. even this Mr. Nicholls named for one of those Worthies that did take conformity for a sin Saith he in the name of all the Non-conformists in his time We do willingly use the book of Common prayer and no other form unless sometime upon extraordinary occasion by publick Authority some other prayer be assigned onely we leave out some few things or peradventure explain other pag. 21. So that by the way the Common prayer was not then represented to the view of weak Christians under that Idolatrous dress you find it either in Plus ultra or the Temperate Discourse of Liturgies But those old Christians used it and no other form Sect. 15. That therefore I may be instrumental in the healing of those misapprehensions which are upon the minds of many as a hinderance of their conformity to the modes ceremonies and rites of the Church and that I may speak a word in season as to the removing of the principal part of the scruple or quaere as to subscription or conformity to all the rites and ceremonies c. I shall humbly offer this argument to the consideration of all prudent and peaceable Christians whether of the Clergy or the Layety viz. That which our Superiours either in Church or State may without sin command that every Member of the Church or State may lawfully and without sin unfeignedly assent consent and conform to Sect. 16. This proposition I have proved before in general and could do much more out of the sacred Scriptures from the examples of Christ and his Apostles the Judgement of Reverend Calvin and others all agreeing that circumstantials in the Worship and Service of God tending to Vniformity Decency Peace and Edification of the Church I say that these circumstantials rites or ceremonies may be imposed by the Church or our Superiours But when we come to the assumption or conclusion from this proposition applying it to our present case then here lyeth the great scruple about these ceremonies and rites of the Church of England these are superstitious these are insignificant these are superfluous what not and therefore no subscription no conformity to these without sin Sect. 17. That I may therefore come more close to the business I shall with much candour and faithfulness give you the objections that I find particularly made against subscription in our present sense As to the rites and ceremonies of the Church the ordaining of Priests and Deacons c. as I finde them made by Mr. Josias Nicholls Plea for the Innocent pag. 21. We subscribe willingly unto the book of Articles according to
with many additions 7. The Exquisite Letters of Mr. Robert 〈…〉 are admired Translator of the Volumes of the same Romance Cleopatra for the perpetuating his memory published by his dear Brother Mr. A. L. 8. Englands Worthies Select Lives of 47. most Eminent persons from Constantine the Great to the late times by W. Winstanley Gent. 9. The Accomplish'd Cook the mystery of the whole Art of Cookery revealed in a more easie and perfect method then hath been publish'd in any Language expert and ready wayes for the dressing of Flesh Fowl and Fish the raising of Pastes the best directions for all manner of Kickshaws and the most poinant Sauces with the terms of carving and sewing the Bills of Fare and exact account of all dishes for the season with other A la mode Curiosities together with the lively Illustrations of such necessary figures as are referred to practice approved by the many years experience and carefull industry of Robert May in the time of his attendance on several persons of honour 10. The Seales of Commerce and Trade the mystery revealed as to traffick with a Debitor and Creditor for Merchants Accounts after the Italian way and easiest method as also a Treatise of Architecture and a computation as to all the charges of building by T. Wilsford Gent. 11. Arts Master-piece or the beautifying part of physick whereby all defects of Nature of both sexes are amended age renewed youth continued and all imperfections fairly remedied by B. T. Doctor of Physick fitted for the Ladies 12. A Discourse concerning Liberty of Conscience in which are contained proposals about what liberty in this kind is now politically expedient to be given and severall reasons to shew how much the peace and welfare is concerned therein by R. T. 13. Christian Reformation being an earnest swasion to the speedy practice of it proposed to all but especially designed for the serious consideration of my dear Kindred and Countrymen of the County of Cork in Ireland and the people of Riegate and Camerwell in the County of Surrey by Richard Parr Doctor in Divinity a practical piece 14. The Character of Spain or Epitomy of their Vertues and Vices 15. The Character of Italy or the Italian anotomized by an English Chirurgion 16. The Character of France to which is added Gallus castratus or an Answer to a Pamphlet called The Character of England as also a fresh whip for the Monsieur in answer to his Letter the second Edition 17. No Necessity of Reformation of the publick Doctrine of the Church of England by J. Pearson D. D. 18. An Answer to Dr. Burges's his Word by way of Postscript in vindication of No Necessity of Reformation of the publick Doctrine of the Church of England by J. Pearson D. D. 19. A Treatise of peace between the two visible divided parties wherein is enquired What peace is intended who the parties that differ wherein the difference consists how they fell out wherein they ought to agree how they may be perswaded unto peace by what means reconcilation may be made between them 20. Dr Daniel Featly revived proving that the Protestant Church and not the Catholick is the onely visible and true Church in a Manual preserved from the hands of the Plunderers with a â—uccinct History of his life and death published by John Featly Chaplain to the Kings most excellent Majesty 21. Scotch Covenant condemned being a full answer to Mr. Douglas his Sermon preached at the Kings Coronation in Scotland wherein His Sacred Majesty is vindicated by a Loyal and Orthodox hand 22. Englands Triumph a more exact History of his Majesties Escape from the Battle of Worcester with a Chronological discourse of his straits and dongerous adventures into France and his removes from place to place till his happy return into England with the most remarkable memorials at his Coronation continued till this present November 1661. 23. Euclids Elements in 15. books in English completed by Mr. Barrow of Cambridge 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or God made Man A Tract proving the Nativity of our Saviour to be on the 25. of December by the learned J. Selden 25. An Elenchus of Opinions concerning the cure of the Small Pox and French Pest by T. Whitaker Physician to His Majesty 26. Englands Glory an exact Catalogue of all the Nobility viz the Lords of His Majesties most honourable Privy Council Dukes Earls Viscounts Barons and Baronets and Knights of the Bath as likewise of this Parliament Bishops and Convocation since His Majesties most happy Restauration 27. The Royal Prerogative vindicated in the converted Recusants convinced by Scripture-reasons Fathers and Councils that the Oath of Abjuration compared with those of Allegeance and Supremacy containeth nothing but what may be taken by every pious Christian and lawful Subject with divers other things annexed in relation to the Kings Supremacy by J. Cragg a learned piece 28. Manual of Miscellaneous Meditations Apothegms Sentences Observations Characters and Essayes worthy the consideration of all by R R. 29. Christâ— gracious intention for peace and mercy towards sinners in a Sermon at S. Pauls before the Lord Mayor and Aldermen by R. Parr Minister at Camerwel in Surrey Severall Playes newly printed 1. Thrasian-wonder 2. Spanish Gipsie 3. Gamer Gurtous Needle 4. The merry Milk-maids With very many other sorts Books in the Press and now printing 1. Geometry demonstrated by lines and numbers from thence Astronomy Cosmography and Navigation proved and delineated by the Doctrine of plain and spherical Triangles by Tho. Wilsford 2. The English Annals from the Invasion made by Julius Caesar to these times by T. Wilsford 3. The Fool transformed a Comedy 4. The History of Lewis the eleventh King of France a Tragi-Comedy 5. The chaste Woman against her will a Comedy 6. The Toâ—â—h drawel a Comedy 7. Honour in the end a Comedy 8. Tell-tale a Comedy 9. The History of Dun Quixot or the Knight of the ill-favoured face a Comedy 10. The Spanish Captive a Tragi-comedy 11. Sir Kenelm Digby and other persons of Honour their rare incomparable secrets of Physick Chirurgery Cookery Preserving Conserving Candying distilling of Waters extraction Oyles compounding of the costliest Perfumes with other admirable Inventions and select Experiments as they offered themselves to their observations whether here or in forraign Countries These Books newly printed 12. Historia plantarum by Abrah Crawley an ingenious poem in Latine 13. Gregorus Horsty Operum mediocrum institutiones medicas intres Tomus Folio 14. A new English Grammar prescribing certain rules for forreigners to learn English as also a new method to learn the Spanish and Portugal Tongue fitted for all that desire to know the Ling by James Howell 15. The Works of that Reverend Prelate Joseph Hall late Bishop of Norwich collected into one Volume being the third Tome in Folio 16. That new and Famed Romance intituled Pharamond the Great composed by the same hand that wrote Cassandra and Cleopatra now faithfully rendred into English by a person of Honour being latest in Folio FINIS