of two hundred and fourteen Bishops declaring that the power of Ordination is in the hands of Presbyters as well as Bishops Sect. 4. Now who these Bishops were and of how long continuance in the Church that were thus to ordain by the counsel of Carthage I find laid downe by the said Ministers in a quotation of Hieron ad Euagrium pag. 31. and also by Mr. Baxter in Five Dispist pag. 216. which place he saith Bishop Usher told him he alleadged to King Charles at the Isle of Wight to this end when he was asked by him for an instance of Presbyters ordaining Quod autem postea unus electus est qui caeteris praeponeretur in schismatis remedium factum est ne unusquisque ad se trahens Christi Ecclesiam rumperet Nam Alexandriae à Marco Evangelistae usque ad Hieraclem Dionysium Episcopos Presbyteri semper unum ex se Electum In excelsiori gradu collocatum Episcopum nominabant quomodo si excercitus imperatorum facit aut Diaconi elegant de se quem industriam noverint Archidiacon vocant Presbysers then made the first Bishop at Alexandria They elected them as an Army doth a General but a further act is required from others for his Confirmations in that place Now the general scope being to prove the original of Bishops from the Apostles times as appeares by the conclusion of it in Five Disput. 218. omnes Apostolorum successores sunt Sect. 5. From this quotation I shall raise these Observations very much conducing to the Confirmation of what I have taken in hand First that from the Apostles as a remedy against schism by the Election of Presbyters one was elected from amongst themselves Secondly that after his Election thus made by the Presbyters the parity that was before between them then was taken away he being placed in gradu excelsiori and by them called a Bishop was as much above them as was a Generall chosen by his Army and the Lord Mayor of Lond. though chosen by the Livery of the city Thirdly that the first Bishop thus chosen in Alexandria Five Dispâ—t pag. 218. was S. Mark even in the Apostles time for Mark was martyr'd six years before Peter and Paul as the Ecclesiastical stories do record Fourthly this first Bishop and his Successors continued in this gradu excelsiori and were not Moderators for a time over the rest of the Presbyters but as they were in Saint Marks time by the Electors named Bishops so they continued and were fixed in that Office as appeareth by the said quotation which giveth the same Title to Hieraclas and Dyonisius as they did at first to Saint Mark which Dyonisius I find was the thirteenth Bishop of Alexandria after him and that you may the better perceive how long in the Church of Alexandria it was from Saint Mark to Dyonisius I shall give but a little touch by two of Saint Marks Successors The first after him was Anianus made in the eighth year of Nero's Reign and he continued two and twenty yeares before that Abilius succeeded him Abilius governed the Church in that gradu excelsiori before spoken of thirteen years and dying Cordo succeeded him These three succeeded one another S. John yet living neither had Alexandria any more then two Bishops in 25. years after the death of St. Mark Most confirmed 5 Disput. p. 218. Euseb lib. 2. cap. 24. Idem lib. 3. cap. 13. Idem lib. 3. cap. 21. Sect. 6. Now that the Bishop thus chosen to a higher degree in the Apostles time and the Presbyters did ordain altogether neither of them alone I find by a quotation in Five Disput. pag. 211. from Bishop Vsher saith he Of the many Elders who thus ruled the Church of Ephesus in common there was one President whom our Saviour in his Epistle to this Church in a particular manner styleth the Angel of the Church of Ephesus and Ignatius in another Epistle written about twelve years after to the same Church calleth a Bishop Between the Bishop and the Presbyters there what an harmonious consent there was in the ordering of the Church-government the same Ignatius doth fully declare c. But that the Bishop was the chief over the rest appeareth by the Title that was given him in Tertullians dayes in the same quotation to be Summus Sacerdos From which quotation I observe that in some of the Apostles dayes in the Church of Ephesus though some of the Presbyters were called Bishops in the exhortation that was given them by Saint Paul appointed as Bishop Usher noteth by the Church of England to be read at the Ordination of Priests c. pag. 211. That yet amongst those many Elders who were there called Overseers or Bishops and commanded to oversee and take heed to themselves and to the flock over whom the Holy Ghost had made them Overseers yet that there was one amongst the rest by our Saviour in his Epistle to that Church styled the Angel of the Church of Ephesus and it is observable what he speaketh to him alone by way of approbation Revel 2. I know thy works that thou canst not bear with them which are evil and hast examined them which say they are Apostles and are not and hast found them Lyers Sect. 7. So that it is evident that in those times there was a Superiour in the Ministry that did examine try and find lyers such as said they were Apostles which must needs be such as did take upon them the Ministry of the Word But yet notwithstanding according to the quotation if Bishop Usher in the Fourth Concil of Carthage agreeing with what is before quoted in the Ordination of Presbyters as the Bishop was to lay on his hands so also were the Presbyters then present It was to be therefore a joynt Act and not singly to be done by either in these pure and primitive times of the Church Sect. 8. Now to make a right judgement from this Discourse of the Ordination that hath been in use amongst us for these several late years past as to matter of fact I suppose it will easily be granted that contrary to what was propounded and pleaded for as a great and necessary part of Reformation that the Bishop should not Ordain alone but the Presbyters joyn with him The Ordination of Presbyters hath been without any such Bishop described by Hieron ad Euagrium that hath had either the Name of a Bishop or hath been exalted to a bigher degree then the rest of the Presbyters or hath continued in the exercise thereof as those Bishops did from Saint Marks time to Hieraclas and Dyonisius Sect. 9. I must professe for my part I have been at many Ordinations in the City but could never see any such Person hear of any such Name but both Name and thing have been wanting as described by St. Jerom. The Classes ordaining without any Bishop present alone by themselves and therefore the Ordination that hath been in this
manner hath been very imperfect at the best That this and other things also required to make a complete Ordination were absent in the Ordination by the classes generally I suppose you will grant by what I further offer out of the Five Disput. pag. 204. to your consideration It is there said Sect. 22. Argument 7. Where all these forementioned qualifications of the Ordainer do concur viz. That he be the Pasto◠〈◊〉 a particular Church and the chief Pastor of it and the Pastor of a City Church and have Deacons and Presbyters under him and be the fixed President of a Presbytery and the Moderator or President of a larger Presbytery of the Pastors of many Churches there according to the principles of the rigid sort of Dissenters the Ordination is valid But all these forementioned qualifications do frequently concur to some of our present Ordainers in England therefore their Ordination is valid The premisses are so plain that they need no confirmation Sect. 10. From whence I observe that where these qualifications have not concurred in all that have been Ordainers of others for these several years late past there the Ordination that hath been received from such is very invalid and imperfect That these qualifications now have not concurred in all of the Ordainers of others in this City or elsewhere in their several classes that they have neither been chief Pastors of a City Church that they have had neither Deacons nor Presbyters under them that they have not been the fixed Presidents of a Presbytery or Presidents of a larger Presbytery of the Pastors of many Churches is so clear and evident that it cannot I suppose be modestly denied Sect. 11. The Ordination therefore by Presbyters alone being so incomplete upon all these considerations so contrary to the council of Carthage the practice of the primitive times so defective of all these qualifications of the Ordainer last mentioned To receive Ordination from Bishops by those that have thus received Ordination from Presbyters alone without Bishops must needs be lawful and warrantable and maketh the Ordination to be more agreeable to what hath been the practice of the primitive Church by these quotations before alledged Sect. 12. But it may be objected That to be thus ordained after Ordination by Presbyters is against that canon called the Apostles Petition for peace pag. 10. which deposeth those that re-ordain and those that be re-ordained For answer to which The canon called the Apostles doth indeed say somewhat to that purpose but that it may appear it doth not reach the case I shall set down the words thereof Siquis Episcopus aut Presbyter aut Diaconus secundam ob aliq o Ordinationem susceperit deponitur tam ipse quam qui ipsum ordinavit nisi forte constet eum Ordinationem habere ab haereticis qui enim à talibus baptizati aut ordinati sunt hi neque fideles neque clerici esse possunt Observe here in the first place this canon doth allow of three degrees of order then in the function of the Ministry of Bishops Presbyters and Deacons Secondly this canon supposeth that Ordination was chiefly to be made by one in the singular number Thirdly it supposeth that Re-ordination is no crime where the Ordination hath not been regular if the persons ordaining have been but erroneous as to this point of Ordination by Presbyters alone without Bishops That this Ordination was not sufficient I hope I may without offence tell you was the judgment of the ancient Church Epiphan haeres 69. Colluthus was a Presbyter in one of the Churches of Alexandria and falling away from the Bishop there for some mis-likes ordained himself certain Presbyters for which this Colluthus was convented in the general Council before Hosius and the rest of the * Athan. apol 2. in literis Presbyter c. Bishops and commanded to carry himself for a Presbyter as he was before and all those that were ordained by him to return to their former state Sect. 13. If you please to read in Athanasius apolog 2. you will find the judgment of the primitive Church about Presbyters ordaining Presbyters alone to be such as required Re-ordination I beseech you therefore let me propound but this case to you Suppose some of those Presbyters that had in the time of Novatus sworn with him that they would not return to their catholick Bishops and in this time of their schism from the Church had ordained one another would not the pleading of the canon against Re-ordination be interpreted a wilful continuance in that schism in them and that they had no inclinations to return unto their catholick Bishops I suppose you could not but look upon this as a great evil in them so to do and is an evil to be avoided wheresoever it hides it self though under never such good pretences Sect. 14. Be perswasded therefore that this may be no impediment to your exercise of the Ministry that you will not observe what the Law requireth that now you should come in before the 24. of August and receive Ordination by a Bishop And let not onely what I have said prevaile with you but be pleased to consider that to be ordained by Bishops is in it self so lawful that Mr. John Ball is very positive in his Affirmation part 1. pag. 95. If they be not lawful Ministers who receive their Ordination from Biships the Church of God throughout the World hath been destitute of lawful Ministers for the space of this fourteen or fifteen hundred years which the Non-conformists will never affirm Here take notice I pray you of what is affirmed by this Worthy person viz. First that they which receive Ordination from Bishops are lawful Ministers Secondly that Ordination by Bishops hath been in the Church for the space of this fourteen or fifteen hundred years Thirdly that the Non-conformists did then never affirm that in all this time the Church of God had been destitute of lawful Ministers though ordained by Bishops Sect. 15. And surely these things considered must needs quicken you to come in and receive Ordination according to the Act for Uniformity For if Ordination by Bishops hath been in the Church of God of so long standing and is of such Antiquity it must needs follow that Ordination by Presbyters alone in a classis must need bee an Innovation in the Church especially considering the judgement of St. Jerom in his Epist ad Euagrium who speaking of Ordination debars a Presbyter from it saith he Quid facit Episcopus quod Presbyter non faciat exceptâ Ordinatione Mark the moode is potential he may not meddle with Ordination without a Bishop And therefore the best way for Ministers to be most completely ordained in my poor judgement is to come in and b◠ordained by Bishops though ordained before by Presbyters especially considering that they are now called upon by the Law of the Land so to do and the thing so lawful in it self as you have heard
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
he is said to be in this exercised as Gods Minister to take vengeance on him that doth evil the greater therefore the evil is the more to be suppressed and the greater the good is the more to be inforced Sect. 5. St. Augustine in his 50. Epistle hath a very considerable passage to this purpose Who being in his right wits will say to Christian Kings Take you no care who defendeth or impugneth in your Realms the Church of Christ your master let it not pertain to you who list to be sacrilegious or religious within your Kingdom And upon this account he doth challenge the Donatists Cry thus if you dare Let murthers be punished adulteries c. onely sacriledge which he expounds to be a contempt of God his Truth his Church we will not have punished by Princes Laws And again saith he will the Donatists though they were convinced of a sacrilegious schism say That it belongeth not to the Princes power to correct or puâ—ish such things Sect. 6. Observe I beseech you besides the Scripture the judgment of this ancient Father and that it was the opinion of the Donatists who were very great Scismaticks as I find in the Arraignment of schism by Mr. Brinsley they also it appeareth did deny the Christian Magistrate to meddle in matters of Religion I wish this error be not found amongst such as Mr. John Ball wrote against in the answering of John Can or any other besides the great Factors for Rome the Jesuites Sect. 7. I proceed therefore to prove this to be the Magistrates office in the third place by the practice of the first Christian Emperors that submitted to Christs Gospel Constantine commanded matters of Religion as Eusebius in vita Constant lib. 3. cap. 38. lib. 3. cap. 27. he sheweth what a Nursing father he was to the Church of Christ how he called Councils and in many of their Synods did not sit idle but as a Moderator among them and confirmed their decrees with his seal And as Constantine so also did Constantius and after him Justinian who in his Code repeateth not onely thâ— Laws of former Emperors touching the Christian Faith Baptisme the Church c. but in his Authenticks he maketh many new constitutions in which he disposeth oâ— matters about Gods Worship as in what places by what persons with what loudness of voice they are to administer The like also did Charles the great the Emperor of the West part 800. years after Christ in his Preface to his Laws Praefat. Caroli in leges Francisc there is this passage Therefore O you Pastors of Christs Church and Teachers of his flock have we directed commissions untâ— you that will joyn with you to redress those things which need reformation in our Name and by virtue of our Authority And that this did belong to Christian Kings ever since the plantation of Christian Religion in our Land I find by a Letter of Eluthorius Bishop of Rome unto King Lucius 169. à passione Christi in this Letter he saith That hâ— is Gods Vicar in his Kingdom according to the saying of the Psalmist Give the King thy judgments O God and thy righteousness to the Kings son The Kings sons be Christian people and folk of his Realm Fox Mon. pag. 96. who if they be divided you ought to gather in concord and peace Sect. 8. And that this belongeth to this day to our Kings to meddle in matters of Religion is evident by several Statute-Laws that Ecclesiastical Jurisdiction is annexed to the Imperial crown of this Realm I may have occasion to name some hereafter and therefore forbear at present Having I hope fully proved by the Light of Nature Scripture the practice of Christian Kings at all times to this day that it belongeth to the Magistrates office to command in matters of Religion though not to make God a new Worship yet to command about the modes thereof Sect. 9. I shall speak but a word of the second part of the Proposition That it belongeth to the Church-governors and Pastors to command about matters of Religion also but so as to be subject to the Higher powers 1 Thes 5.12 13. Heb. 13.17 1 Cor. 11.34 The Apostle Paul having given as it were several Canons for reforming the great abuses that were about the administration of the Lords Supper he saith The rest I will set in order when I come And the like commission he giveth to Titus 1.5 For this cause left I thee in Creet to set in order the things that were wanting as I appointed thee or commanded thee He doth not say as God hath commanded but as I have appointed The practice of the Synod in restraining the Christian Gentiles from their liberty of eating bload doth shew that it belongeth to Church-governours to command about indifferent things and the modes of Worship and Discipline And thus now having proved that which I judge very necessary to reconcile mens minds to obedience if once the conscience be perswaded that it belongeth to the Magistrates Office to command what is the subject matter of this Uniformity I shall in the next place proceed to explain what this Vniformity is which the Act requireth in order to the proof of my Proposition That obedience to the Act of Vniformity is the way to Unity CHAP. IV. The term Uniformity explained and this Proposition proved That obedience to the Act for Uniformity is the way to Unity Section 1. COncerning the term Vniformity I shall not spend much Ink or Paper in a critical or Etymological discourse thereof for to speak de nomine of the Name is to no great purpose further then it makes the thing required more intelligible I must confess I do not find the term in Scripture but yet as Epiphan lib. 3. haeres 73. Nomen substantiae non ponitur nude nec in veteri nec novo Testamento sensus verò ubique est But the sense or essence thereof we may find in many places of Scripture commanded and commended that we should all speak the same things and with one mind and mouth glorifie God And that is the chief thing propounded by this Law pag. 71. viz. An universal agreement in the publick Worship of Almighty God Sect. 2. I have therefore but one thing from the term Vniformity to observe as to its Etymoligy if I mistake not and that is this Uniform doth signifie one form mode or manner in which by a universal agreement the publick Worship of God is to be performed And were this but well considered this Act would be the more readily obeyed it requiring of us no more then what Gods Word commands or allows and his Church hath practised as you shall read hereafter that in the manner of our publick Worship we should be uniform the whole Church to have but one mode and one rule for its rites and ceremonies Now take the term Vniformity in my proposition in this sense for one form mode or worship to be observed by all
to them This common prayer was taken out of the Mass-book will you read it they know not what to say may be furnished with such an answer as by Gods blessing may be not onely very informing but reforming also And that such Ministers and People that doe feare that by this Act of Uniformity which requireth a Declaration from every Minister that he will conform to the use of the common prayer book and that he doth assent and consent thereto that all this conformity required is but preparatory to Popery may by a diligent comparing and considering of what Mr. Ball hath published be quieted in their mindes about their fears in this thing Mr. Ball saith expresly pag. 9. That there are such things in the common prayer such Drctrines there taught and such practises there enjoyned that are so directly contrary to the Mass-book that both cannot possibly stand together Sect. 7. And that I may the further corroborate your minds in this particular I humbly desire that the further insinuatians of the displeased Ones with the common prayer as being but the English Mass and as is affirmed pag. 5. that one Dr. Carrier a dangerous seducing Papist should say That the common prayer and the catechisme in it contained hold no point of Doctrine expresly contrary to Antiquity that is as he explaineth himselfe the Romish Church onely hath not enough in it may be removed not only by what I have already transcribed out of Mr. Ball but also from what followeth in answer to the Brownists charge against the common prayer by this Carriers judgement beforesaid Saith this reverend person pag. 11. Carriers pretence in that particular is a meer jugling trick that he might insinuate a change of Religion might be made amongst us without any great alteration which is as likely as that the light should be turned into darknesse and not be espied if many points of Popery be not condemned expresly in the catechisme or Service-book c. yet so many points are there taught directly contrary to the foundation of Popery that it is not possible that Popery should stand if they take place Sect. 8. How much therefore it concerneth all zealous haters of Popery to take heed of their contempt of the Service-book and Catechisme therein contained and to take heed of such a Reformation thereof as should take this form of Common prayer Catechisme and manner of celebration of the Lords Supper out of the way may appear by what is so confidently and rationally affirmed if it be seriously considered that it is not possible that Popery should ever stand if they take place amongst us pag. 11. That I may further shew how unlike it is that the Reader of the Missale Romanum c. or the comparer of the Rituale Romanum c. with the printed common prayer Book of the 5. and 6. of Edward the 6. or this our English Liturgy as it is commonly put to sale shall find but very little but what is to be found in the Mass-book in Latine Discourse of Liturgies pag. 1 21 22. I shall desire what is further alleadged by Mr. Ball may be seriously laid to heart saith he to such who speak in the language aforesaid pag. 11. It is more proper to say the Mass was added to our Common prayer book then that our Common prayer was taken out of the Mass-book For most things in our Common prayer were to be found in the Liturgie of the Church long before the Mass whereof we speak on was heard of in the World and the Mass was patch'd up by degrees and added to the Liturgie of the Church now one piece and then another so that the ancient truths and holy Liturgies were at last stained with the Idol of the Mass which was sacrilegiously thrust into them Sect. 9. And that the Reverend Bishop Jewell so much magnified by Plus ultra as a greater friend to his design was a great friend to this truth laid down by Mr. Ball you may find in his defence of the Apologie of the Church of England upon the occasion of Hardings challenging the Church of England with changing their Communion book so often replies by retortion that it was their crime to be guilty of chopping and changing of the Church Liturgie and not they saith he pag. 198. If thou wilt read the often changes and alterations of the Mass read I beseech thee Platina and Polydore Virgil concerning the same and there shalt thou find how and by whom and on what occasion and in what processe of time all the parts of the Mass were pieced and set together So that it is more easie to observe how Bishop Jewell and Mr. Ball do agree in their judgements about the Mass and Common prayer book as you shall read hereafter then that Bishop Jewell and Plus ultra were both of one mind as to the matters in controversie Sect. 10. But I shall go no further in shewing than the Common prayer of the Church of England is not Tantum non the Romish Mass saith Mr. Ball pag. 11. The prayers and truths of God taught in the Common prayer pertained to the Church as her Prerogative the Masse and the abominations belonged to the man of sin and if a true man may challenge his gods which the thief hath drawn into his den the Church of God may lawfully lay claim to these holy things which Antichrist hath unjustly usurped And that the Church of God may lawfully make use of those forms of prayers recovered as it were out of their den behold the reverend Mr. Ball bringing the same quotation out of Bishop Jewell for to prove it as Plus ultra doth to prove it altogether unlawful Bishop Jewells Sermon on Joshua 6.1 2 3. The things that may be reserved viz. in the destruction of Jericho must not be dust or chaffe or hay or stubble but gold silver iron and brass I mean they may not be things meet to furnish and maintain superstition but such things as be strong and may serve either directly to serve God or else for comeliness and good order Mr. Ball in the margin of pag. 11. part 2. Sect. 11. In Plus ultra pag. 28. you will find this quotation of Bishop Jewell is brought to prove that all ceremonies are superstitious But that it is most grievously wrested and mis-applyed as are most of his quotations out of Jewell in his discourse will appear by that which Mr. Ball hath set down honestly and the other altogether omitted For though dust and chaffe hay and stubble at the destruction of Jericho might not be brought into the Lords treasury that is such things as were meet to maintain superstition yet such things as silver and gold such things as be strong and may serve directly to serve God or else comeliness and good order These things in the judgment of both Jewell and Ball which are strong and may serve directly to serve God by or elfe for comeliness and good order These holy