for Uniformity may be lawfully observed with a safe conscience if I be not mistaken This hath been my work and endeavour to prove by the holy Scriptures the practice of the primitive Church the judgement of the most Eminent Divines of the Reformed Churches abroad by the concessions of severall pious Non-conformists which are dead and by what I have alleadged from Mr. Baxter Five Disput. First that an Vniformity in Gods pulick Worship by obedience to a form of prayer Secondly that to conform to the use of the Common prayer of the Church of England with the Rites and Ceremonies of the same Thirdly that to subscribe to the 39. Articles of Religion Fourthly that to receive Ordination from Bishops though ordained before by Presbyters Fifthly to declare against the binding power of the Covenant That all these are lawful and warrantable Sect. 11. Consider therefore I beseech you that the way to keep your consciences safe and sound is to yield obedience to the lawful commands of our Superiors Rom. 13. It is given as the reason why we should obey our Superiors even for conscience sake For If conscience be truly tender it will check and chide us for our disobedience and our hearts will smite us for the same For Take heed therefore as you love your souls of this delusion in pleading conscience for disobedience for the heart being so deceitful we are very apt so to do I have in the integrity of my heart I hope made publick that Christian compassion and charity within me to the end that what I fear are like to be the sad effects of Non-conformity may be prevented And surely except the decree be gone forth against us for that general impenitency that is upon all parties for our new sins since new rare and unexpected mercies received and the continuance in our old ones Sect. 12. I should hope through the great piety wisdom and moderation of our Superiours in pressing more for the substantials of Religion the Power of godliness then the form and by the obedience of Inferiours to their commands in both these black clouds of Gods anger which I am apt to fear do still hang over our heads may be blown over our discords and divisions about these matters of mode in Worship and Government which I believe are both our sin and punishment may be healed and that spirit which I fear in many that at this day lusteth not after envy but bloud again may be subdued by a plentiful effusion of the Spirit of love and peace anb of a sound mind Sect. 13. In order to all this I have in the first place laid before you the consideration of this proposition That obedience to the Act for Uniformity is the way to Unity I have endeavoured to prove it I beseech you once more be perswaded to improve it by your practice I have as I said before shewed what is required may lawfully be done without sin I shall therefore desire you that laying aside all prejudice you would be pleased to grant me these two requests that I find made in Five Disput pag. 271. First that before you let out your displeasure against me for contradicting any of your conceits received opinions and traditions you would humbly impartially and with modest self-suspicion both study and pray over what you shall read written by so weak and worthless an one who can tell but that what I now offer cometh to your view as an answer to your prayers for information in these doubtful matters Secondly the next request of Mr. Baxters which I make is this That you will alwayes keep the faith charity self-denial and tenderness of Christians upon your hearts and the great ends and interest of Christ and Christianity before you and take heed how you venture upon any controverted points or practice that contradicteth the Churches unity peace and holiness Sect. 14. Oh Sirs if you will be pleased to keep that faith charity self-denyal and tenderness of Christians upon your hearts it will keep you from setting your wits on work as you are Scholars in this juncture of time to give a seeming answer to what I have said not as a Disputant having never been so high as a Sophomore in the Schools but as a compassionate Advocate for the Churches unity peace and holiness which last cannot better be promoted then by the continuance of holy men in the Ministry I say this faith charity humility self-denyal and christian tenderness kept close to your hearts at this time will keep you not onely from controverted points which contradict the spirit of Christianity but also from such practices which may contradict the spirit of Christianity also and obstruct the progress of the Church in holiness peace and unity Sect. 15. How much disobedience to the Act for Uniformity together with the deprivation of some Ministers thereby for the same may obstruct the Churches unity and peace may contradict the spirit of Christianity may hinder the propagation of the Protestant Religion may gratifie the hopes and expectations of the Romish Jesuites I wish you may not see when it is too late to repent thereof I conclude therefore with that pathetick cry for audience that came from Jotham when he uttered his parable Judg. 9.7 Hearken unto Me that GOD may hearken unto You. FINIS Courteous Reader These Books following with others are printed for Nath. Brook and are to be sold at his Shop at the Angel in Cornhill Excellent Tracts in Divinity Controversies Sermons Devotious 1. CAtholick History collected and gathered out of Scripture Councils and ancient Fathers in answer to Dr. Vanes Lost Sheep returned home by Edward Chesenhale Esq Octava 2. Bishop Morton on the Sacrament Folio 3. Grand Sacrilege of the Church of Rome in taking away the sacred Cup from the Laity at the Lords Table by Daniel Featly Quarto 4. Quakers Cause at second hearing being a full answer to their Tenets 5. Re-assertion of Grace Vindiciae Evingelii or Vindication of the Gospel a Reply to Mr. Anthony Burges's Vindiciae Legis and to Mr. Rutherford by Rob. Town 6. Anabaptists anatomized and silenced or a Dispute with Mr. Tombs by Mr. I. Cragg where all may receive clear satisfaction 7. A Cabinet-Jewel wherein is Mans misery and Gods mercy set forth in eight Sermons with an Appendix concerning Tithes and expediency of marriage in publicly assemblies by the same Author Mr. J. Cragg 8. A Glimpse of Divine Light being an explication of some passages exhibited to the Commissioners at Whitehall for approbation of publick Preachers against J. Harrison of Land-chappel Lancashire 9. The Zealous Magistrate a Sermon by T. Threscot Quarto 10. New Jerusalem in a Sermon for the Society of Astrologers Quarto in the year 1651. 11. Divinity no enemy to Astrologie a Sermon for the Society of Astrologers in the year 1653. by Dr. Thomas Swadling 12. Britannia Rediviva a Sermon before the Judges August 1648. by J. Shaw Minister of Hull 13. The Princesse Royal
Doctrine and instructions of very necessary matter Worthy Sirs I beseech you consider whether this hath not been the effect of your strife and contention about these things of less importance and hath not alienated the minds of many that they will never hear your instructions in matters necessary to salvation It is hath not yet give me leave to tell you it will unavoidably be the end of your present Non-conformity Do you think that the way for to establish and continue those things which should be esteemed of greater force and value than a form of Prayer a Rite or Ceremony viz. That soundnesse and purity of Doctrine that we have amongst us and the great liberty of Preaching thereof is for you to suffer deprivation of your Ministry and hereby endanger all for matters that the Reverend Beza saith are not Tanti I find indeed a seeming Objection by the Petitioners for Peace pag. 13. That if men must be cast out of the Church or Ministry because that they are not wiser then the most Learned â—s the Pastors of most of the Reformed Churches and as Hildersham Bains Parker Ames Dod Ball Nichols and many such others as have taken Non-Conformity to be a sinne how few alas how few will there be left But if you be pleased but to consider of the Quotations that I have presented before you of the Ancient pastors of most of the Reformed Churcher of what is newly come forth by Mr. Durel in his Book entituled A View of the Government and publick worship of God in the Reformed Churches beyond the Seas and also of what followeth It will appear that this was a very great mistake and that they have not taken this Conformity to be a sin but disobedience rather to the commands of our Superiors in this Case to be a sin and great abuse of Christian Liberty Of this mind as I take it is the Reverend Beza Epist 24. ad Peregrinarum Ecclesiarum in Angl. Fratres Coxsequitur cum abuti Christianae libertatis beneficio qui vel suis Magistratibus vel praepositis suis sponte non paret in Domino nec conscientiam fratrum edificere studet Now I humbly conceive that he that by refusing obedience to the commands of his superiors shall be exposed to those sufferings which the Act inflicteth in this case he doth not take the way to edifie the conscience of his Brother but to fill it with horrid perplexity and fear about these indifferent things concluding surely they are out of measure sinfull that men will rather suffer so much then conform to the use thereof As to what hath been said by those worthies of our own Nation taking Conformity to be a sinne I hope I shall make it appear by this following Discourse to be a great mistake But if any of those have taken Conformity for a sin is this an Argument sufficient for Ministers and Teachers of others that do professe to abhor the Popish Doctrine of infallibility in the Church of Rome for to stick to the practice of it In this case because that you would not be thought to be wiser than they that have taken Non-Conformity to be a sinne In my weak judgement it is being too much of the Colliers Faith that I have read and doth savour of too much following the Tradition of our Fore-fathers in these matters Certainly those Traditions that do tend to the disturbing of the Peace of the Church and State wherein we live to the alienating our affections from each other that do professe our selves to be Christs Disciples that do incline the minds of men to decline the example of Christ and of his Apostles and to condemn the practise of many precious and pious servants of the Lord. These are such Traditians as make the Word of God of none effect such for which Saint Paul repented he had been so zealous for Gal. 14. and such as from the observance thereof Christ came to redeem us by his most precious blood I confesse there is scarce any thing doth more stick with us in matters of Religion than to renounce the Traditions of our Fore-fathers Our Fathers worshipped in this mountain said the woman of Samaria to our Saviour And if ever any had cause seriously to bethink themselves we of this Nation have whose discontents and animosities grounded very much as I conceive upon the Opinions and Traditions of some good men since our Reformation from Popery have produced the most dolefull effects that I think any History in the Christian World can produce or parrallel Charity induceth me to believe that if 〈◊〉 Worthy men such as Mr. Hildeâ—sham that â—â—ch written so perswasively in Lecture 35. on Psal 51. to satisfie weak Christians about the Surplice and the Cross and to keep them from leaving the publick assemblies therefore and Mr. Paul Baines that so zealously reprehended in his Book upon Ephes 2.15 fol. 297. a Secession and departure from the Church of God our visible assemblies shewing this was not so much to reform as deform giving also this most excellent Rule which I find in other Pious and Learned mens advice * Aug. Epist 119. Multa Tolerantur ubâ— facultas non datur refecandi Bâ—za Epist ad fratres Anglican Possant acâ—etiom debent multa tolerariquae tamen non recte praecipiuntuâ— That whatsoever lyeth not in our power to reform it shall be our zeal and piety to tolerate and patiently bear And Mr. John Ball that hath so vindicated the Common Prayer and Catechisme of the Church of England as containing such points so contrary to Popery that it is not possible Popery should stand if they take place A say again that while I do consider of the spirits and principles of these men whatever they might be as to their practice yet that they could not well take Non-Conformity to be a sin their Principles and Arguments against the Separation now in Print some of which you shall meet with in this following Discourse clearly evidencing of the same And I am apt to think that had they but survived those Warres which many of us have done who have seen and been Spectators of those garments rolled in blood and of all those dolefull and dismal effects of our differences about modes of Worship and Government And had they but experienced how much when the bodies of men subdued by the power of the sword their minds were no way reconciled to that Government and Worship which was earnestly endeavoured to have been imposed upon the Kingdom And had they but seen how much by the same persons that helped to subdue the other they were opposed with the same bitternesse as was the Episcopal Government and their extirpation by some endeavoured root and branch I cannot but believe that they would have been of the same judgement about these things as the Reverend Mr. Perkins is of an Oath when it doth become impossible This is as a voice from Heaven to declare that we are set at liberty
Worship for he was very much for order and for peace also And surely whoever is of the temper of a truly self-denying humble Christian though of never such elevated parts and gifts will for the peace of the Church conform to the use of that which is not onely lawfull in it self but the peace of the Church doth accidentally require it And how much obedience to the Act of Uniformity is the way to unity and peace I have shewed even of that peace which tends as is said pag. 368. Five Disput to the promoting of holinesse to the saving of mens souls the furthering of the Gospel and prosperity of the Church in spirituall respects And as it is there said that a peace that undermineth and betrayeth these is not desireable So that non-obedience that doth betray and undermine the furthering of the Gospel the promoting of holiness the saving of mens souls and prosperity of the Church is dangerous and undesireable Now that the suffering of the Deprivation from the Ministry of the Gospel hath its direct tendency that way I leave to the judgement of every unbiassed and unprejudiced person Sect. 15. I might be large in the proof of this point of Uniformity by the judgment of M. John Ball who was not onely very much for a form of prayer obedience to it for obedience to the Liturgy of the Church of Engl. as you shall hear hereafter but did very much charge the Brethren of the separation with disaffection to all set forms of prayers or Liturgies whatsoever part 2. fol. 8. accounting of all set forms of prayer as humane inventions as false devised idolatrous Antichristian Worship forbidden in the second Commandment But I shall pass them all by and confirm the lawfulness of obedience to things of this nature which have no command in Gods Word as to circumstantials in Worship by the example of our blessed Saviour who never sinned Which I chuse to do the rather because that I have heard some say that they could conform if it could be proved that Christ did ever conform Sect. 16. Now that Christ did conform to the orders of the Jewish Church not onely in observing some of their Feasts which onely were of humane determination as the Feast of Dedication not commanded by God but also by frequenting their Synagogues and observing their modes of Worship In Luke 6.16 I read that our Saviour went into the synagogue on the Sabbath day as his custom was in which place he conformed to the Ruler of the synagogue an Officer no where commanded that we read of in the Scripture there he stayed till the Minister delivered him the Book of the Prophet Isaiah which probably was to be read that day by the appointment of the Church and when he had read that Section he closed the Book and gave it to the Minister And whereas he stood reading according to their mode he then sate down and taught them by opening and applying what he had read unto them saying This day is the Scripture fulfilled in your ears Sect. 17. Now that sitting was their custom while they taught the people appeareth to me if I mistake not by what our Saviour alludeth to saying They sit in Moses Chair hear them Now our Saviour conforming to these things and many more which might be observed by his practice which were no where commanded and he being one that never sinned at any time though wickedly charged by the Scribes and Pharisees for the largeness of his principles and practice contrary to their narrow spirits It is very evident that to conform to a form of praye and other modes of Worship not forbidden by God in his Word is lawful and warrantable Sect. 18. Now because it may be objected that whatever Christ did yet in the Acts of the Apostles or their Epistles we do not find any forms of prayer c. imposed by them upon any of the Elders of the Church in their dayes which indeed is the objection of the Brownists pag. 17. And also of the Temperate Discourse pag. 147. I shall give the answer of Mr. John Ball to it pag. 17. which is very considerable saith he pag. 17. But a set Liturgy might be in use in their times though we read not of it for the Apostles set not down a Catalogue of all and every particular Order that was in the Church but give us a perfect rule and Canon of faith c. And if there were no set Liturgy in their dayes yet for order a set form of prayer to be used in publick is lawful because it is in the number of things which God hath not determin'd in his Word and where God hath not prescribed any form there no form must be esteemed any part of Gods Worship or condemned as simply unlawful Observe his reason I pray you for as to call that holy which God hath not sanctifyed is Superstition so it is erroneous to condemn that as unholy or prophane which God alloweth or is consonant to his Word Sect. 19. I beseech you consider of this for if this reason were well weighed and the answer that he giveth to Mr. Cans argument that no Worship is lawful but what Gods Word commandeth were but well digested and received into our souls it would give us soon to see the insufficiency of that position that is laid down by the Authors of Plus ultra pag. 28. That any action especially conversant about the Worship of God not undertaken in faith is sin and faith hath no ground to stand upon but Divine Authority And also of this Argument against Liturgies by the Temperate Discourse and also how contrary Mr. Baxters argument for the lawfull use of set forms being not forbidden by Deut. 12.32 Five Disput. pag. 361. is to what is affirmed Petition for peace pag. 14. The strict prohibition of adding to or diminishing from the things commanded by the Law-giver of the Church Deut. 12.32 puts such a feare into the mindes of multitudes of Christs loyal subjects lest by such additions or diminutions in the manner of his worship they should provoke him to displeasure as will be a certain and perpetuall hinderance to any common unity and concord in such humane Impositions of which many of the servants of the jealous God will have a continual jealousie Oh Sirs if what I now offer to your view from the Scriptures the example of our Saviour the judgement of Mr. Ball and Mr. Baxter were but well received into your understandings doubtless these feares and jealousies would soon vanish these hinderances to unity and concord would not be perpetuall but would soon vanish and disappear Sect. 20. I am apt to think that if Ministers would but faithfully distinguish as Mr. Ball doth and not be guilty of that which he chargeth Mr. Can with in a matter of so much weight confound things that differ alledge Scriptures to little purpose Multitudes of Christs loyal subjects would be delivered from their needless feares
Religion from the Idolatries Errors and superstitions of the Church of Rome to be assured that the way or mode for the publick Worship of God be reformed also Concerning which in the satisfying of my self I have observed that two sorts of persons have made their objections First such as have condemned the common and publick Liturgy of the Church as sinful and Idolatrous because taken out of the Mass-book c. Some onely as symbolizing with the service of the Romish Church Of the former sort were the Brownists of old the later the wiser sort of the Non-conformists both formerly and at this present time who do therefore presse a necessity of a further Reformation thereof as appeareth by the Discourse of Plus ultra and by the desires of those persons that were commissioned to advise about the Liturgie c. who thought no Reformation like the laying aside the old one as to themselves and the making a new one in its stead to be left unto the Ministers liberty to chuse which they would use Sect. 2. I shall therefore for the clearing of the lawfulness of our obedience to the use of this Liturgie of the Church present and lay before you the objections against the Liturgie of the Church of England by the English Brownists by which also the Authors of the Temperate Discourse and of Plus ultra may see who they do symbolize withall and how much mistaken I suppose they are who say the cause of the Non-conformists hath been long ago stated at the troubles of Frankfort and hath continued the same Sect. 3. That which is laid to the charge of the English Liturgie is this by those called the Brownists I find in the second part of the Mr. Balls answer pag. 4. The whole form of the Church service is borrowed from the Papists for none can deny that it was culled and picked out of the Popish Dunghill the Mass-book full of all abominations from three Romish channels I say it was raked the Breviary the Ritual and the Mass-book mentioned by the Sober Discourse pag. 21. and Plus ultra pag. 17. with much earnestness affirms that the English Liturgie is Tantum non the Romish Mass Now to vindicate this mode of Gods Worship in the English Church from this charge and so consequently to give us to apprehend that we may lawfully declare conformity to the use thereof be pleased to take notice of Mr. Balls answer pag 6. Sect. 4. That which you alledge against the English Service-book in particular you intend against all set forms of prayer or stinted Liturgies whatsoever c. to pag. 8. and there saith he further It is true the Nonconformists say that it was in a great part picked and culled out of the Mass-book but it followeth not thence that either it is or was esteemed by them a devised or false Worship for many things contained in the Mass-book it self are good and holy A Pearl may be found upon a Dunghill We cannot more credit the man of sin then to say that every thing in the Mass-book is devillish and Antichristian for then it should be Antichristian to pray unto God in the mediation of Christ or read the Scriptures to professe many fundamentall divine Truths necessary to salvation pag. 9. Our Service was picked and culled out of the Mass-book you say and so it might and yet be free from all fault and tincture from all shew and appearance of evil though the Mass-book it selfe was fraught with all manner of abominations For if Antichrist sit in the Temple of God and professe himself the servant of Jesus Christ of necessity some Treasures Riches and Jewels of the Church must be gathered into his Den which being collected purged and refined might serve to adorne the chaste Spouse of Christ Neither in so doing doth the Church honour Antichrist but challenge her own right if she retain ought that belongeth to Antichrist that is her stain and blemish but the recovery of that which Christ the King of his Church hath given as her wealth and ornament must not be imputed a fault Sect. 5. Further saith he pag. 9. If it be wholly taken out of the Mass-book how cometh it to have those things which are so directly contrary to the Mass that both cannot possibly stand together In our Book of Common prayer we pray to God onely in the mediation of Jesus Christ and in a known Language we profess that Christ by one Oblation of himself once for all hath made a full perfect and sufficient satisfaction for the sins of the whole World that he hath commanded a perpetual remembrance of his Death and Passion in that Ordinance of the Supper and that the Sacrament is to be administred in both kinds the Minister and the People to communicate together Were these things taken out of the Mass-book The Church of Rome joyneth the two first Commandments into one or taketh away the second thereby to cloak their Idolatry in the worshipping of Images but the Common prayer book of the Church of England divideth them into two therein following two of the Fathers at most excepted all Antiquity and setteth down the words of the second Commandment at large The Church of Rome teacheth that in the Sacrament of the Eucharist the body and blood of Christ is received and eaten carnally that as much is received in one kind as in both and that in the Mass Christ is offered up as a propitiatory unbloudy sacrifice for the sins of quick and dead but the Common prayer book of the Church of England teacheth expresly in the form of administring that Sacrament that spiritually by faith we feed on him in our hearts eating and drinking in remembrance that Christ died and shed his blood for us In the Mass the Priest receiveth alone the people standing by and gazing on him but the Minister and people are appointed with us to communicate together according to the Instition of Christ and the practice of the primitive Church We make the Communion of the Eucharist purposely a Sacrament they a Sacrament and propitiatory Sacrifice They celebrate at an Altar we at a Table according to the example of our Saviour Christ his Apostles and the Primitive Church in the purest times We pray for the living they for the living and dead And if these be not points directly contrary to the Roman Service Rome is much departed from her self Sect. 6. I have been the larger in the transcribing of this most singular vindication of the common prayer book by this judicious learned Mr. John Ball to the end that such good people who as the Author of the Treatise of Liturgies saith can by no means be reconciled to the use of it as being an Idolatrous Service may here see the vast difference between the Mass-book and our common prayer and be brought to love and like thereof And that such Ministers as profess by the said Author that when their people come to them and say
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
the statute 13. in that behalf provided namely to those Articles which concern the confession of the true Faith and the Doctrine of the Sacraments as that statute expresly commandeth and limitteth Now finding in examining those books contained as he saith pag. 20. in those two Articles they could not subscribe to which are the book of common prayer and of ordaining Bishops Priests and Deacons and many things doubtfull in our consciences we dare not subscribe c. The reason given by him in general is this If we subscribe we break the Canon of holy Scripture I will therefore shew some two or three instances whereby it shall appear that if we had subscribed we had done contrary to this holy Canon of Gods written Word Sect. 18. The instances that he giveth are these following briefly First we should subscribe that it is not contrary to the Word of God to read in the Church under the name of holy Scriptures namely such Books as are not holy Scripture as namely the Apocrypha c. Secondly it is objected against subscription to these Books That it is ascribed to the Imposition of hands at the Confirmation of children and Matrimony to be Signs and Seals of the Covenant which is proper to the Sacraments and that no man can make any Sign of such a Mystical and Sacramental nature to signifie Gods good will unless he have Authority from God We therefore conclude that if we should subscribe we should allow that which is contrary to Gods Word The third instance is this pag. 27. That in the book of Orders there is an Office of Ministry called the Deacon whose description is not to be found in Gods Book namely consisting in helping the Priest c. Seeing that this kind of Ministry hath no resemblance with the Office of the Deacon Acts 6. or 1 Tim. 3. That he should preach and baptize and not be of the Order of Priest-hood as they call it We therefore think that in subscribing hereunto we should offend the holy canon of scripture and allow that which is contrary to the same by our subscription pag. 28. Sect. 19. These are the three great instances or objections against a universal subscription to all the Articles and the main grounds of that Non-conformity then Because I suppose that had there been any more ponderous they would have been produced then though as he saith There were many other doubts which some of us Ministers of Kent delivered to the Reverend Archbishop of Canterbury pag. 28. Now laying aside all humane considerations of the piety and integrity of the persons that then could not subscribe without sin let us seriously weigh these arguments by Scripture and reason that so we may see what there is of truth in them and come to make a right judgement in this case whether these things excepted against are so momentous as they are made Sect. 20. I shall therefore begin with the first argument against an universal subscription In so doing we should subscribe that it is not contrary to the Word of God to read in the Church under the name of holy Scripture such books as are not holy Scripture viz. out of the Apocripha I must confess here was some appearance in those dayes of so doing by the misunderstanding the sense of the Rubrick next after the order for the reading of the Psalms Because of these words the order how the rest of the holy Scripture besides the Psalter is appointed to be read some Chapters by the same Rubrick being appointed to be read out of the Apocripha from thence I conceive is gathered the objection as aforesaid Sect. 21. But who ever shall seriously consider of it will find it to be weak and groundlesse there being scarce any point in difference between us and the Papists so strongly followed as this about Apocripha which by the Church of England is denied to be Canonical Scripture and therefore it cannot be imagined they should appoint it to be read as any part or portion of Gods blessed book This is contrary to the 6. Article to be the rule of Faith Now this must be clearly proved otherwise the objection against subscription signifieth nothing For the reading onely of the Apocripha or any part thereof that is not sinful being no where forbidden nay being read in the publick congregation sometimes for matter of instruction the Authors thereof being accounted wise and holy men in their generations is warrantable and that by the practice of the Primitive Churches for I find quoted by Bishop Jewell that long before Popery these Books of Apocripha were read in the publick Congregations Cyprian in Expositione Symboli saith he Alii libri sunt qui non sunt Canonici St. Hierom in Praefat. Salomoni saith the like sed Ecclesiasti appellantur c. hujus Ordinis est Libellus Tobiae Judith Machabaeorum And these were called Ecclesiasti because that they were allowed to be read in Churches Sect. 22. So that it appeareth the very Books that Mr. Nicholls excepteth against as Tobit and Judith amongst the rest these were allowed to be read in Churches so many hundred years since and it is observable the distinction that Father there maketh would help us out of this very scruple These portions of the Apocripha appointed to be read they are Ecclesiastical but not Canonical Books and therefore as we may lawfully in the publick Congregations read the writings of any wise and good men so may we any portion of the Apocripha especially considering I finde them not enjoyned to be read but upon one Lords day but at such times when very few come to hear them and also to do is no where forbidden in the sacred Scripture And therefore to subscribe that they may be lawfully read and ro promise to read the same is not contrary t Gods Word Sect. 23. I come now to the next place to consider the second great Instance why no universal subscription to all he 39. Articles because that in this book it is ascribed to Imposition of hands at the confirmation of children and Matrimony to be signs and seals of the covenant which is proper to the Sacraments c. pag. 26. Concerning which should there not be a very great mistake it would doubtless be contrary to the Word of God yea to the Doctrine of the Church of England who strongly affirm against the seven Popish Sacraments that Christ hath instituted but two viz. Baptism and the Lords Supper That therefore this mistake may appear I desire the proofs of this Instance may be well weighed pag. 25. Plea In the Rubrick before confirmation it is affirmed That confirmation is administred to them that be baptised that by Imposition of hands and prayer they may receive strength and defence against all temptations to sin Secondly in the latter prayer of consecration it is said That after the example of the holy Apostles they lay their hands upon them to certifie them by this
why Ministers dare not use the Common prayer because of the scandal they should give to the weak I have been the larger upon this subject to the end that I may if possible be instrumental in helping some out of the Bryars in whose name this â—ucho professeth they cannot because of scandal use the common prayer pag. 47. 51 107 c. Sect. 3. And to this purpose not daring to hide any thing that I know of that hath any shew of Exception against the judgement of this pious and learned man Mr. Randall turning to those laces in the Discourse of Liturgies before named I find in pag. 107 thiâ— seeming Objection against what I have observed as aforesaid about scandals For there Authors after the quoting of those places about scandals Rom. 14 13. 1 Cor. 8.3 1 Cor. 10.34 Rom. 14.15 1 Cor. 8.3 do in pag. 107. say as followeth We are not ignorant what is said to take off the edge of this argument viz. Concerning offending the weak we are told first that these precepts onely concern us where the command of our Superiours doth not make the thing necessary And truly I think I have told you so again and consirmed it by the authority of a wise and good man What arguments you have against it you keep to your selves for I find none But whereas I finde you would gladly know as to this particular Whether those precepts of the Apostle be not reducible to the Moral Law and whether the Magistrate be not as much obliged not to command things indifferent where such a scandal will arise as the inferiour not to do them Give me leave to tell you who so gladly desire to be informed that these precepts are not reducible to the Moral Law they were onely reducible to the Ceremonial Law or to such things which being abolished by Christs death became indifferent And so also are all the commands of conformity under the Gospel reducible onely to circumstantials in Gods worship which God hath not determined against in his Word as he hath against stealing adultery and such like scandalous sins Sect. 4. As to what is said further after the proposing of this Question which I hope I have resolved there is this addition but no argument still We humbly conceive that the Magistrate himself is by the Law of God restrained from commanding any thing by which weak christians may be stumbled offended or made weak And I suppose this is the sense of Petition for Peace pag. 18. To which give me leave to answer that I humbly conceive no such matter and that it had been exceedingly well done to have quoted a pertinent scripture or to have sh wed in which of the ten commandâ—ments this precept thus restraining our Governours lieth hid But because I think it not sufficient to propound things by my own authority as I observe others do in this controversie I shall offer to consideration some scripture-proof or instance to the contrary But before I do it now it cometh in my mind I shall desire that this argument should not be slightly passed over Sect. 5. Should this be granted for a truth That the Magistrate himself by the Law of God is restrained from commanding or executing any Law by which weak Christians may be stumbled or offended or take scandal Consider I beseech you the dangerous consequent thereof in all Governments both Ecclesiastical and civil I shall instance onely in the Law of this Land against theft and the penalties thereof Put case that a weak Christian as some such we had within our memory even in Olivers dayes that would have overturned the Laws of the Land arguing against the iniquity of this penalty of theft by death as being not warranted by Gods Word and different from the judicial Law of Moses for there the thief was but to make restitution whereas by our Law it is death especially if circumstantiated by that which may put a man in fear of his life or in danger of the same by others Sect. 6. Is the Magistrate an offendor in enacting or executing this Law so offensive to a weak brother I leave this to your serious thoughtâ— for should this be granted in our Land the sin of stealing would so abound amongst us as that scarce any persons would be secured as to their lives as well as estates the remitting of this penalty for the reason aforesaid of scandal would occasion more great and horrid sins to be committed But if this be said to be nothing to the case in hand in reference to our Ecclesiastical matters in difference though I think the end and reason of the Laws are the viz. publick peace and safety I shall go off from this supposed impertinency by some and proceed to the consideration of some Scripture-proofs and shew wherein the mistake lyeth in this point if I be not much mistaken my self Sect. 7. I find that there is an express precept in matters of scandal about indifferent things Rom. 14.13 That no man is to put an occasion of falling or stumbling block before his Brother But I am apt to believe that the man here forbidden is not the man in Office True it is every private person left to his own liberty is to beware of laying a stumbling block before his Brother in doing that which is doubtful in the presence of a weak Christian In this case as the Apostle saith Rom. 14. If I have faith I must keep it to my self if I am perswaded things doubtful to weak Christians are lawful yet I must forbear them for the reason aforesaid but not when commanded by my Superiors But that this command of not laying a stumbling block restrains the Magistrate I humbly conceive as I said before no such matter and my ground for it is this Sect. 7. That the those who were superiors in the Government of the Church assembled together Acts 15. had sinned against this precept of Paul Rom. 14.14 for by what they imposed upon the Gentiles viz. abstaining from bloud and things strangled they might have given them matter of great scandal and offence who were weak and newly converted to the Christian Faith They might very well have been scandalized at this decree as depriving them not onely of their Christian liberty but likewise that natural liberty they had to eat bloud and kill their Poultry as we generally do But now these very things so altogether unnecessary inseâ— as you may perceive being judged by them necessary for propagation of the Christian Religion amongst the Jews and for the setling of that Peace which was so much disturbed by the Jewish Teachers that it amounted to the raising of a sedition amongst them as the word is in the original Act. 15.2 Sect. 8. Now if this had been a sin in these Church-governors so to do for Peace and Vnity so to scandalize the weak Gentile as is said before the Imposition had been unnecessary as is said in the Petition for Peace pag. 19. and
temporum eos abolevit aut non tulit esse restituendos He that will receive and follow the use and the opinion of the universal Church in all times and places unto this Age for a certain Interpreter will easily understand that the several degrees of Presbyters and Bishops in the Ecclesiastical government are and ever were according to Gods Word and therefore where they stand still they must not be abolished and where the iniquity of the times hath abolished or not suffered them they must be set up again Sect. 3. By which and other before quotations it appeareth that their judgment was long ago for Bishops and their Ordination by them and that the several degrees of Presbyters and Bishops in the Ecclesiastical government are according to Gods Word that they were not the same as is so strongly supposed Be perswaded therefore not onely to stand and wonder at the counsel this holy Zanchy giveth but resolve to follow it where the iniquity of the times hath abolished or not suffered that Ecclesiastical government he saith it must be set up again it must not be endeavoured to be undermined or extirpated for this is contrary to a Scripture-Reformation otherwise he would have ascribed their abolition to be from the piety and not the iniquity of the times Sect. 4. I beseech you Sirs therefore take no care for the Reformed Churches as to their Ministry and Ordination but take care of your own and take heed that you give no occasion of scandal or offence to them by suffering your selves to be deprived of the exercise of your Ministerial gifts because that you will not yield to that which may make your Ordination which hath hitherto been by the classes and so done but by halves to be more valid and complete and consonant to the practice of the primitive times Sect. 5. But if what I have said may not satisfie you as to your thoughtfulnesse and great care for the Reformed Churches lest by your being ordained by Bishops they should be unchurched as having no true Ministers because not Episcopally ordained Be pleased to take but a View of the Government and Publick Worship of God in the Reformed Churches beyond the Seas Wherein is shewed their Conformity and Agreement with the Church of England as it is established by the Act of Uniformity A Book lately set forth by Mr. John Durel And herein you will find so much said by himself and quoted from the learned Spanhemius late Professour of Divinity at Geneva and of Ludovicus Capellus late Divinity-Reader and Professour of Hebrew at Saumers with others that will not onely give a very satisfactory answer in this case but also to a serious question propounded in the Petition for peace pag. 9. What judgment all the Protestant Churches are likely to pass on your proceedings meaning the Bishops and how your cause and ours meaning the Petitioners for peace and Non-conformity will stand represented to them Sect. 6. And I hope withall will very much prevail upon you to be ordained by Bishops and to conform lest that you should be a further scandal and offence to them and give them a further occasion to be confirmed in the mean opinion that some of the most learned Pastours beyond Sea had of our work of Reformation in taking away Bishops and Liturgy and setting up the Directory in the stead thereof You will find more then what I say implyed in the great commendation that the learned Spanhemius of Geneva giveth of the beauteous face of the Church of England with her Reverence in publick Worship before these late times vide his Epistle before the third part of Dubia Evangelica quoted by Monsieur Durel pag. 66. And more then I will write in English you will find Durell pag. 15. quoted Ex Ludovic Capell Thes Salm. Th. de Liturg. part 7. Thes 6 7. who after a commendation of the Liturgy of the Church of England as free from all Popish saperstition and Idolatry and how happy we might have been c. he saith Dorec tandem nuperrimè exorti sunt in Anglia morosi scrupulosi delicatuli nimium ne superstitiosos planè dicam homines quibus Ecclesiae suae hactenus usurpata Liturgia visa est multis sed levissimis nulliusque penè momenti de causis non improbanda solum verum etiam planè abrogan la penitus unà cum toto Episcoporum Hierarchico regimine abolenda obliteranda c. Sect. 7. Now as by these two quotations you may as I said before easily see how you have stood represented to the Reformed Churches of Geneva and others so also you may apprehend what judgement the Protestant Churches are like to passe upon you for your Non-conformity and for chusing rather not to preach then to receive Ordination from the Bishop whereby that of the Presbytery may be completed and to declare an agreement with them by your subscription Oh Sirs be perswaded after all your doubts fears and scruples to observe the Act for Uniformity and take more care of giving offence to the Reformed Protestant Churches abroad by your Non-conformity then of any offence they will take at you thereat how far they are from it you will find plentifully proved in Mounsieur Durells Book aforesaid to which I refer you Sect. 8. It is confessed that in yielding to this seasonable Counsel there will be some kind of self-denyall and a departing from that sentence and opinion which many have taken up to the contrary Yet being lawful to be done and conducing so much to the Peace of Church and State and giving an opportunity to many persons whom God hath qualified for the work of the Ministry to exercise the same Be perswaded for Christs sake if ever you will shew your selves to be Christs Disciples indeed deny your selves and follow the wholsome Counsel of holy Beza before spoken that leaving all bitterness as long as the truth of the doctrine and purity of conscience was safe Bear one another with patience and obey the Queens most gracious Majesty and all her Prelates with a free heart Beza 12. Epist ue ante Sect. 9. That the Truth of the Doctrine is safe I beseech you seriously to consider what I have already quoted from Mr. Baxter and what now followeth from that Revernd and holy Mr. Robert Bolton in his Saints sure and Perpetual Guide pag. 126. Saith he Certain it is that our Church in that most exquisite and Worthy Confession of Faith contained in the Articles of Religion doth hold and professe all substantiall points of Divinity as soundly as any Church in the world none excepted either in this age nor in the primitive times of the Church Oh therefore subscribe unto these 39. Articles which the Act for Uniformity requireth and that ex animo as Beza counselled in his time the Queen and her Prelates should be obeyed Sect. 10. Especially considering that not onely the truth is safe but that whatsoever is required by this Act