to kindle his Fury against us And though the Epistle deserves wholly to be transcribed yet not to be too tedious I shall shorten it He calls those Garments unknown to the Christian World in the Times of the Apostles and of the Apostolical Men Garments of Godless Priests and Slaves of Antichrist So assuredly by the arguing of things indifferent to trouble the Peace of Churches and to cause Strife between good Men and bad yea between good Men themselves is so wicked that it can by no means be defended If your gracious Majesty desireth as you would to seem Apostolical then in this matter imitate the Apostles Neither lay and impose this Yoke upon the Neck of Christ's Disciples your self nor suffer others to do it For all Men know that most part of all the Churches that are fallen from the Bishop of Rome for the Gospel's Sake not only have left off but also abhor those Garments 'T is in vain to hope in so doing to bring in Papists over to us who can never amend their Doctrines nor part with their abominable Superstitions and Idolatries then saith he this woundeth the Consciences of private Believers a tender Conscience that feareth God is a most precious thing and acceptable to him for if these things be imposed as necessary we do ungodlily because we make those things to be necessary which Christ would have to be free if indifferent they ought to be left free These are the same Arguments we use but here we leave off thinking we have done enough to shew the Sence of that Learned and Famous Divine upon so solemn an Occasion But this Letter nor other weighty Reasons could not prevail for any thing they were resolved upon another way the Queen was young when she came to the Throne and they that were about her and coming upon the Stage were willing to retain Part of that Pomp and as much as they could of that Power which popish Predecessors in their places had enjoyed Self denial and a perfect Zeal for the Glory of God did not wholly govern in the Spirits of some Men wherefore in that Convocation in 1571 when the Cranmers Hoopers Latimers c. were gone instead of following The Reformation began in King Edward's Days they made those Alterations which we all know But I need not to insist upon these Evidences of particular though eminent Men seeing we have for us that of whole Churches I mean that the Generality of Reformed Churches doth about the Matters now in Hand joyn and agree with us so that we are not fingular in our Opinion but well grounded therein For first we affirm that Christ hath instituted a Discipline according to which and no other his Church ought to be governed The French Reformed Churches say the Order which Christ hath by his Authority setled in his Church ought inviolably to be kept Confes Gallic Articl 25. and somewhat lower they add we believe the true Church must be governned according to the Rule and Order setled by the Lord. Art 29. And this is the Perswasion of the Church in the low Countries how the Church ought to be governed according to the Spiritual Policy which God hath taught in his Word Conf. Belgica Art 30. which containeth three things First There is a Government already settled secondly That Government is set down in Scripture thirdly The Church ought to be governed according to that exclusively to any other seeing a Divine Institution doth exclude Humane Inventions To this also agree the Churches of Switzerland for say they Discipline is administred according to the Order which the Lord hath given in his Word Helv. Conf. cap. 18. quemadmodum suo verbo praescripsit dominus Docemus Gubern c. And a little lower the Church-Government given us by the Apostles is sufficient to keep it in good Order And the Church of Scotland in her Confession of Faith published in the beginning of Reformation giveth for a Mark of the true Church the Administration of Church Discipline such as God hath prescribed in his Word Conf. Scot. Art 18. This overthroweth the prelatical Opinion that 't is left to the Prudence of the Governors of the Church to establish what Government they shall think fit Secondly We say all Ministers of Christ have the same Authority and by the Commission none is to have more Power than another and are not these the positive Words of a Confession of Faith we believe all true Pastors to have one and the same equal Power among them Gal. Conf. Art 30. Let this be taken notice of how 't is an Article not only of their Discipline but also of their Faith we believe the low-Dutch Churches speak to the same purpose Conf. Belg. Art 31. whatsoever Place God's Ministers are in they have the same Power and unequal Authority Helv. Conf. cap. 18. So do those of Switzerland all Ministers of Christ have received the same Power and Office Observe how as there is but one and the same Power so there is but one and the same Office whereby are condemned Primacy and the Episcopal Distinction which they explain elsewhere Apostolis suuis principatum Christus Severis sine prohibuit c. Christ hath most strictly forbidden his Apostles Primacy in the Church who then can but perceive that those who oppose this plain Truth and do bring in a different Government and as it may be taken Diversity of Government into the Church ought to be taken for those of whom Christ's Apostles have foretold 2 Pet. 2. and Paul Acts 20.29 2 Cor. 11. 2 Thess 2. and in several other Places It is also the third and chief Advice of that religious Prince Conf. Palat. at the latter end the Palsgrave in his Confession of Faith to his Children and Successors to take heed of those who acted by meer Ambition as 't is practised in Popery dostrive for a Command over the Consciences of Magistrates and Subjects and to erect for themselves some new Primacy of a large Extent And to shew that Union Equality and Affection which ought to be between Ministers The antient Church of the Waldenses saith Discip of the Vaud Chap. 2. about the middle speaking of Pastors He that is ordained last ought to do nothing without the Leave of him that was ordained first and he that was first must do nothing without the Leave of him that was chosen last Now all this doth ruine the superiority settled by Bishops We say in the third place that no Humane Invention ought to be introduced into God's Worship and that Men must not impose upon Consciences the Yoke of Ceremonies and the Reformed Conf. Gal. Art 24. reject Ceremonies partly because they are Humane Inventions and a Yoke which Humane Authority imposeth upon Consciences Indeed Divine Worship ought to be practised according to the Purity and Simplicity of the Gospel which Mind the Vaudois are of Compend Conf. Art 1. Divine Worship
perfect law of liberty Jam. 1.25 These Humane significant Ceremonies are in some kind a Sacrament which none but God may institute nay they wrong Sacraments for it argues them of some imperfection as if in God's Institution something had been wanting that was necessary to be supplied by Men when they are used to teach any spiritual Duty by their mystical signification they usurp a chief part of the Nature of Sacraments and without those Rites the Sacraments signifie the same things as Christ and our Duty to him so that every Humane Invention appropriated to God's Service ordained and instituted to teach any spiritual Duty by mystical signification is unlawful The second Commandment forbiddeth to make the likeness of any thing whatsoever for Religious Use Now significant Ceremonies are external acts of Religious Worship even as they are used to further Devotion and therefore being invented by Man are of the same Nature with Images by which and in which God is worshipped but only such outward means must be used in God's Worship which he himself hath allowed no means may be used to stir up Devotion and to put Men in remembrance of good things but only those which God hath ordained and this directly brings us to the question between Protestant and Papists who would have Images Crosses c. to be the Books of ignorant People and to instruct them in their spiritual Duty though the Prophet calls them teachers of lies Habak 2.18 and another a Doctrine of Vanities Jer. 10.8 15. and the work of Errors This made Dr. Fulk against Saunders the Jesuit deny this Argument That Images are profitable because they teach us good things for nothing is profitable in Religion but that which is instituted by God for otherwise we might bring the Gallows into the Church which puts us in mind of God's Justice Our Saviour condemneth the Pharisees for three things First Their washing was preferred before the Commandment Secondly It was Hypocritical Thirdly 'T was a vain Worship and Ceremonies become Superstitious when they are occasion of Superstition when we think them necessary as if without them the Ordinance was imperfect as those Washings in which they placed a Holiness and Signification even as 't is done in our Ceremonies which are lookt upon as Helps to Devotion as Papists say of their Crucifixes Images Beads c. When all is said this matter of Ceremonies brings the question so far as to Images in Churches and therefore they make use against us of Bellarmin's Arguments against Calvin And Bishop Andrews doth not mince the matter In his answer to the 18 chap. of Card. Perâ—â—â— reply for he saith the Church hath power to retain as Ceremonies of Baptism Chrisme Salt Candles Exorcisms Ephata and the consecration of Candles all Popish Trash used in Baptism This is the same Author who in another place saith That we are heard not because of the prayer that is made but because of the place in which it is made A strange infatuation in some Men when once they are engaged in a way of Superstition If God had not raised some opposers of Ceremonies most Popish Ones might happen to have been brought in again but as Chamier saith We are to regard not only what is brought in but what may be brought in for with such Authority is challenged the yoke though not certain yet wavering and indeed as to Images in Bishop Laud's time under King Charles Crucifixes were brought into some Churches and Chappels amongst others into that of Litchfield which made so much noise on the account of the Lady Eleonor Davies persecuted upon that same occasion To palliate the use of these Popish Ceremonies amongst us it must not be said they are not abused in our Churches as they be amongst Papists who can tell us pretty Tales when we object they have amongst them the Idolatrous Things Customs and Places of the Heathens 'T is true say they but they abused them to Idolatry but we have converted them to a better use to a better Worship of the true God Instead of their Mars God of War we have our Christian Champions we disown their Neptune but have St. Nicholas a Christian Saint who protects those that go upon Waters Their Pantheon or Temple of all their Gods we dedicated to the Virgin and to all our Saints and much more of such stuff 'T is to be wished that Lesson was not appliable to us in matter of Ceremonies we may say Papists abuse them but not we this is no good reason whilest in the mean while we have them in our Churches Let us not deceive our selves our Alteration Institution Intention or what you please doth not alter the Nature of the thing an Idol of Baal is an Idol whether in Babylon Jerusalem or Samaria So a superstitious Ceremony is superstitious whether in Rome or in London The Nature of a Ceremony doth not consist in the Institution it doth not so much as entitle to Decency The Whiteness or Decency of the Communion-table-cloth doth not arise out of the Institution but out of the habitude of the thing which if it was foul and nasty would not be Decent let all the Institution do what it could that the Minister should not turn his Back but his Face to the Minister when he Preacheth is not this Comeliness in the natural aptness of the action without Institution Is there no Decency in this Or can the Institution of the contrary be Decent The same we may say of People hearing a Sermon sitting or standing and not all along upon their Faces We know there is Moral and Ceremonial Worship but Divine Ceremonies as such are parts of God's Worship for every species or kind as it is a species is part of his genus Divine Ceremonies as such are species of Religious Worship wherefore we must have a care not to mix humane Ceremonies with those that are Divine What is said about Institution may be spoken of Intention Papists say the Intention in the use of Ceremonies makes them lawful or unlawful then they must be sure every one that useth them hath a good Intention which 't is very difficult for them to know they being not searchers of the Heart Besides we know how foully the Doctrine of directing the Intention is abused by Papists 'T is to be wished this case did not come up to us and we were not too far engaged with them in this point for to say Papists retain Jewish and Pagan Ceremonies for Superstition but we not so is but a bare Assertion and 't is sure we retain Popish Ceremonies I do not see why they should not amongst us as well as amongst them tend to Superstition We own the Popish Religion doth chiefly consist in an outward shew and superstitious Ceremonies and if in these things we trade with them and receive five we might as well receive five hundred and 't is unknown what at last we may come to The door is open
for some others may follow by degrees or in a Croud Let us not be wiser than God or trust our strength too much we give Papists advantage upon us and matter of bragging with cause of hardning themselves that we borrowed our Ceremonies from them and this string they hung upon amongst us or else one way or other they had been gone but by the same reason some Ceremonies were taken away all ought to have been We return to the Intention and say 't is not the Opinion that Men have that makes a true or false Worship but the nature of the thing as already said for thus a Man may go to Mass conceiving a private Opinion to himself different from that which Massmongers have so he may fancy he doth not sin when he commits a gross one Calderinus when he was about going to Mass used to say eamus ad communem errorem let us go to the vulgar Error but going to Mass that is doing all those outward actions which Massmongers use to perform is Idolatry which to avoid the three young Men would not fall down and Worship the Image of Nebuchadnezar Dan. 3.18 If the Intention had made the thing lawful or unlawful they might have fallen down before the Image but intentionally worship'd God but they would not going to Mass with what intention you please is to approve of and commit Idolatry God hath made Body and Soul and will be Worshipped in both the proper Nature of Worship consists in honouring of God so that all outward Ceremonies whose proper use is the honouring of God will be external Worship 'T is sad to see how to defend these Ceremonies retained in our Church they are put upon shifts they are resolved to keep and defend them let what will become of it In order to it they call upon Sophistry for help and to avoid coming to the point they make a Logomachy a Dispute about words coining Definitions Divisions Distinctions as Doctrinal and Ritual Ceremonies essential accessary accidental simple double and treble significant sacred by application mutable ambulatory arbitrary reductively sacramental moral Ceremonies immediate Worship in respect of means by vertue of something else in respect of the manner and reductively in respect of the utmost and Divine Worship and many more of the same stamp so 't is like to me when I hear such words to be with Lombard Durandus Occam and other Schoolmen to hear of entity quiddity ut qui ut quo and such other barbarous terms under which they confounded the Nature of Things Thus they will talk of Altars commanded and Altars permitted under the Law Deut. 4 2â— And when out of Scripture we press them against Additions to be made unto the Word and Worship of God then they will tell us of corrupting Additions but not preserving are there forbidden let them shew the least step in Scripture to ground that shameful and pitiful distinction upon as despicable as those I heard hissed out in Philosophy Schools ex creditis concedo ex credendis nego ut soepius concedo ut semper nego which yet considering the matters they were about and only to try Man's Wits were much more tolerable than this which concerneth things of so high a Nature But such distinctions can never put off the blow of these words Ye shall not add unto the Word which I Command neither shall ye diminish ought from it Besides that these preserving additions are an inlet for Superstition and incongruous Acts of Parliament are for preservation of Religion but they would not hear their Laws are an Addition to the Word and Worship of God All this while our Ceremonies go upon a wrong Principle which 't is necessary to beat them off and this is it they think the Church hath power to institute all such things but a preliminary question is who that Church is They will say 't is the Convocation out of which most Ministers and all the Laity a Chancellor excepted are excluded so this will be a National Church Thus if we ask Papists what they mean by their Church they will say Pope and Council or else Pope and Cardinals Well that 's for Papists For us the Convocation decides and then the whole Church as well Ministers that have right to sit there and give in their Opinions and all the Laity must submit But this Convocation never concludes any thing for the common good of the Church they generally are servile to those whom they depend upon and Tyrannical over those that are subject to them and though sometimes some good motions be made amongst them 't is nothing but what we may say of the Council of Trent and of other mercenary publick Assemblies But doth not this Convocation except they will be above St. Paul think that what Authority the Church hath is for edification 2 Cor. 10.8 and not for destruction 't is a bound power not Magisterial but Ministerial If they may institute Ceremonies then Circumcision if thought fit may be imposed as well as Cross in Baptism It may be as of the King who was not to multiply Horses Wives Deut. 17.16 17 Silver and Gold to himself which Solomon made a shift to go thorough So the Church or Convocation might in time happen to multiply Ceremonies that which is not grounded upon the Word may at last be upon ill Custom if it was thought fit to bring in that which hath been kept out not heeding what Paul saith if I build again things which I destroyed I make my self a transgressor Gal. 2.18 To see how in these matters they tread the steps of Popery they assert how some such Worship is good which is not taught in Scripture that many teaching Ceremonies which God never instituted may by Men be brought in to Worship Images themselves not excepted that Additions to God's Word so they be not contrary to it may and ought to be made The sum of their Doctrine in this point is by Hooker set down in his Book of Ecclesiastical Policy He hath these words much the Church of God shall always need that which the Scripture teaches not Page 125. Which argueth the Word of God of insufficiency contrary to what our Saviour and Sr. Paul say which no doubt must be supplied with Traditions These are rare Principles They further say Scripture is as perfect in giving general Rules as it should be in setting down of particular Instances this is only to make good to themselves the adding and enlarging Power But general Rules make only the proposition tending to particulars and particulars are not so fully inferred as if they were expresly set down General Rules for Civil Policy may be given in the New Testament yet not so fully and clearly taught as in the Old or as Religious Worship is now in the New the Rule of clean and unclean Beasts was general and easily discernable without Institution of Men as now for Bread and Wine in the Communion
and he addeth Austin would have us to be content with those very few Ceremonies which are contained in the Canonical Scriptures Another saith Dr. Fulk in his Rejoinder to mart The Gates of Hell in idle Ceremonies did assault the Church the Fathers in them declined from the Simplicity of the Gospel Again Every idle Ceremony that prevailed had the Prelates of the Church either for Authors or Approvers Christ committed his Church to them to be fed with his Word and not with dumb Signs and dead Images which things he hath forbidden The Prelates of our Church have continued in the same Temper as those he speaks of out of what hath been said it appears how the Church hath no Authority to institute such Ceremonies as have no warrant in the word of God such are ours But they are not content to assume and usurp that Power to themselves but also to impose such Constitutions of theirs upon the Church and God's People thus arrogating to themselves a legislative and executive Authority but we are perswaded they may do no such things nor Men in Conscience obey and practise them yet 't is a strange Opinion of theirs as if observing or not these Ceremonies could make Men good or evil honest or dishonest they who would require and six our Practice of such Constitutions must first as much as in them lies fix our Judgments which all the Convocations can never do so as to settle other Peoples Judgment concerning things lawful or unlawful according to the Notions they themselves have of them or else to impose it whether one will or not is no less than Tyranny All Casuists amongst Papists do hold it for a Wrong done to Monks Fryars Seculars and Regulars of any Order if their Priors Abbots Generals or other Superiors should impose upon them the Observance of any thing besides the Vow they have made to observe the Rules and Rites instituted by their Founder and we Christians are we not as much by our Vow tied unto the Lord Jesus as they are or can be to Francis Dominick Benedictus Bruno c. Or are we more subject to our Prelates than they to their Superiours by Vow of Obedience Christ hath purchased his Church a Christian Liberty which she ought not to be deprived of and 't is a presumptuous Attempt in any Man or Society of men to go about it and to institute any Religious Ceremonies to be used in God's Worship 't is unlawful for men to add unto God's Institution in Worship and to say this is true as to the doctrinal not as to the ritual Part is as good as to say Man may not add unto God's Institutions any of God's Institutions but mans only which is a Piece of Nonsence And as the Church hath no Authority to add to Divine Institutions or to make new ones upon a religious Account so it may not by its Institution make a thing good or bad true or false only it may declare it so to be according to the Rule of God's Word except we would give it the same Power which some Doctors of the Church of Rome give the Pope namely to alter the Nature of things as to make that to be Sin which is not Sin and that not to be Sin which is Sin I hope we do not entail Infallibility upon our Church nor stretch her Power so as to transubstantiate things a Prayer made in the House of Lords or Commons doth not cease from being a religious Duty to become a civil one Such an Application doth not alter the Nature of it To prove the Churches Authority to institute their unnecessary Ceremonies which we deny after they have screwed up their Wits with Endeavours to prove it out of Scripture of the New Testament they can find but one place which they stretch as far as they can and under the Notion of Decency and Order they think they may bring into the Church what they please not only all Papists but also all Jewish and Heathenish Ceremonies if the Convocation and Rulers of the Church think them to be decent and for Order The Place is let all things be done decently and in order 1 Cor. 14.40 Elsewhere the Objection I answered but thus much I shall add for all their going about to inlarge the Commission there is a Restriction to be admitted V. 26. Let all things be done to edifying That which is granted is to have things done decently and in order for Edification Edification is the end Decency and Order the means or as we may call it a decent Order tending to Edification thus an holy Sacrament must be decently and orderly or in a decent order administred This Decency and Order relate to Place Time Manner Persons Number as how many Psalms sung Sermons preached Chapters read and the like Circumstances the Apostle leaves no more to the Churches Liberty than to order God's Ordinances to be performed in a decent manner Any Constitution beyond ordering that which before was enjoyned is properly a Law now Christ is the only Lawgiver of his Church which receiveth no other Laws but his and any Laws added to God's Laws are contrary to them which are really perfect in themselves in their Reason and Manner and those of the Church are but Directions for better observing of Divine Laws according to the Diversity of Times Places and Persons which are occasional Circumstances and no new things in God's Worship The Churches Authority as I already observed is but Ministerial to see those things observed which Christ hath appointed not to institute any new things Decency is when God's Worship is performed with those convenient Circumstances of Gesture and such as I already named agreeing not only with God's Service but also with any grave Assembly In this place Order is strictly taken in Opposition to Confusion so is Decency opposed to the Vice of Undecency hence it follows that Order doth require nothing but what is necessary to avoid Confusion and Decency to hinder Undecency Our Ceremonists must give me leave to make them take notice how they are guilty of the Breach of two things contained in that Chapter the first of Confusion for to speak all together aloud as they do in the use of the Common-Prayer-Book makes a confuse Noise and brings in a Confusion thus they interrupt one anothers Devotion Vers 28. The Apostle forbiddeth to speak all at once Cannot they follow the Minister when he reads Vers 34. and according to the Apostle's Order speak every one to himself and to God Another Breach they are guilty of is directly against Women keeping silence and not speaking in Churches yet commonly they speak the loudest So then if they will answer the Apostles end they must act to edifying which through Persecution they have not taken the Way to do he tells them the right Way Charity wherein they have been so wanting Cor. 8.1 edifyeth Our Ceremonies contribute nothing towards Order and Decency
Baptism is as decently administred without as with the Sign of the Cross and publick Prayers as decently read without a Surplice as with it but if they be added to cloth Religion 't is to accuse her of Nakedness but Christ hath made a sufficient Provision for it without such things which they ought not to maintain except they can prove God is better served with them than without Now the Apostle's Scope in the place is to charge the Corinthians in their meetings to avoid Confusion and what is unbecoming as to speak in unknown Tongues or to prophecy all together which would be very undecent as in ordinary Company to hear all talking together and breed Confusion and this is the reason Vers 33. for God is not the Author of Confusion Therefore the Church which is his House must be a House of Order he doth not give them leave to bring any new thing of their own into the Church but only to observe a Decency and not to speak in unknown Tongues whereby they would be Barbarians one to another and others would think they are mad And also in not prophecying all at once V. 11. V. 23. Vers 37. but one after another to observe an Order in performing the things he writes to them which he calls the Commandment of the Lord and no doubt this was to reform Abuses about these things crept into their Church So this Text doth not in the least favour our Ceremony-mongers and 't is no Warrant for them to usurp a Power of instituting unnecessary significant Ceremonies with such circumstantial Appertenances as I named a little before they may direct about God's Worship but not to bring Innovations into it I say Appertenances but not Parts which yet they confound though there be a Difference so a Rochet Laund Sleeves c. are Appertenaces but no parts of a Bishop a Surplice an Appertenance but no Part of a Reader Hair Appertetenance but no Part of the Body A thing which prevailes much upon some of them is this these Ceremonies say they in themselves are indifferent but being commanded by Authority they become necessary and we ought to obey them this Principle they go upon is false upon these two Accounts First The things are not indifferent Secondly They who institute and impose them may not do it as to the first that such things are not indifferent that is they may not lawfully be used or not be used I made it appear when I proved them to be unlawful and superstitious which I think to have sufficiently performed for any thing introduced into the Worship of God to signifie something in it and then the Practise thereof imposed upon People without a Warrant from the Word of God is unlawful and consequently far from being indifferent and suppose in their Nature they were not unlawful as they are yet upon the acccount of the Abuse committed about them they become sinful in their use the Rule of indifferent things and not necessary is if they be polluted with Idolatry and Superstition ought to be abolished Respons ad Versipellem It is most right and sound saith Calvin to say that the Institutions of God may not be abolished for any Abuse but Human Institutions being defiled and so proving hurtful and offensive to our Brethren are to be abstained from the Superstition against which true Worshippers of God do fight came for the most part from unknown Puddles and all are soiled with ungodly Errour which can never be removed but by utter abolishing of their Use Why then do we not simply acknowledge that which is true namely that this Remedy of abolishing their Use is Necessary for taking off Dross from the Church Disput Gen. 66. And Beza saith the Trifles which had proceeded unto manifest Superstition we have abolished as Will-Worship We also affirm that they which retain the Relicks of unprofitable Ceremonies and out of preposterous Judgment do correct rather than abolish them deserve ill of the Churches yet some there are who would have Pastors to put on Garments which if not by their first bringing in yet by their Abuses are Baal's Garments you Papists have so abused these Ceremonies that without violating of Religion we cannot retain them We see how those first Instruments of Reformation used the same Arguments against Papists as we do against our Ceremony-Mongers and Papists used the same against them as our Ceremonists do against us so that Cause is the same only there is more or less in the case and there is no Pretence to say such things are indifferent which maketh Beza say in another place how that Text of 1 Cor. 7.23 is to be understood of Superstitions which some do foolishly call indifferent things Now I come to shew how they who institute and impose such Ceremonies have no right and may not do it and so ought not to be obeyed It had been well if they had never given just Cause to question this pretended Power of theirs which is a meer Usurpation they go beyond their Commission and cannot answer it 'T is to be wished there was no ground to suspect there is in many of them too much of self-Interest In the Church of Rome their great Prelates and Cardinals though sometimes for the present they feel Inconveniencies under the exorbitant Power of Popes yet all submit to it and cry it up because none of them hath cast away Hopes of raising to that Dignity and then they will exact from others that uncontroulable Obedience and Respect which once they yielded their Superiour so may be some amongst us as being fed with Hopes at one time or other it will be their turn to have an upper hand in the Government of the Church are against their Knowledge content to stoop and submit to things which in their Judgment they do not approve because when they come to it they will use others as once they were used if so 't is a Ministery of Iniquity and I appeal to the Consciences of some of them All these Practises are subservient to such Usurpations but can never justifie them and in such a case Scripture gives both Precept and Example and with the Apostles we ought to say Acts. 5.29 and 4.19 We ought to obey God rather than Men Nay with the same we may boldly refer to the Judgment of such Rulers of Synagogues and say Whether it be right in the Sight of God to hearken unto you more than unto God judge ye Let them not say that what the Apostles did and what we do say is upon a different account we know there are several sorts of Truths yea some more important than others however every Divine Truth is a Truth to be owned and maintained and every Divine Truth is of a high Concernment That which we stand for in our present Questions concerns no less than two of the three Offices of our blessed Lord and Mediator the first his Prophetical Office whether in the
Church we may hear any other Voice but his which is revealed in his Word Then his Kingly Office whether we may receive and obey any other Laws Institutions and Ordinances but what he hath himself appointed We own no other Law but what is in and derived from his holy Word Gal. 6.16 and let Peace be upon those that walk according to this Rule and to the Israel of God The Determinations of the most famous Councils are to be followed only as much as they agree with it and the Rulers of our Church have no more Power than they had We allow of none such Maxims of theirs as these how in the things in question the Precept of a Superiour doth bind more than the Conscience of the Inferiour can but we say particular men are allowed to examine the Orders of their Superiours as much as therein their Consciences are concerned and chuse whether or not they are to obey for we are not to admit of an implicit Faith and blind Obedience Neither is it true that the Subject having the Command of King or Bishop for his Warrant ought not to examine but only to perform what he is commanded a fair way indeed for Men to ride upon the Consciences of others at pleasure Upon Colos 2.13 Bishop Davenant teaches us a better Doctrine when in Opposition to Jesuitical Blind Obedience he she weth how Subjects may and ought to judge with the Judgment of Discretion the Decrees of their Superiors so far as in particular they are concerned These Matters about Ceremonies were under Debate not only here but also in other Parts of Europe in the Beginning and Progress of Reformation Junius who died a Divinity Professor at Leyden saith If any Man either by Civil or Ecclesiastical Authority will add things not necessary nor agreeable to Order we would not pertinaciously contend with him but desire only that he would seriously consider of three things first by what Authority or Example he is led to think that the holy Church of God and the Simplicity of the Mysteries of Christ whose Voice only is heard by his Sheep must be clothed with Human Traditions which Christ doth reject Secondly To what end he judgeth that those things should be added unto those that are Divine for if the End be Conformity with others it were more Equity that other Churches should conform to those which come nearest to the Word of God as Cyprian's Counsel is than that these should conform to the others if the End be Comeliness what is more comely than the Simplicity of Christ What is more simple than that Comeliness If there be no other Reason besides Will then that of Tertullian is to be thought of the Will of God is the chief Necessity and the Church of God is not tied unto Man's Wisdom in divine things The third thing to be thought on is what Event hath always followed upon human Traditions as a long Experience doth shew And as Polanus another Author well known Syntag. lib. 9. cap. 3 6 8. saith Superstition stands in chusing Worship to God or when one exceedeth Measure therein True Religion worshipeth the true God in a manner prescribed by the Word false that is Superstition worships God otherwise than he willeth or enjoyneth and elsewhere whatsoever pertaineth to God's Worship must by him be required Lib. 9. cap. 28. in another place he adds it is a foolish ill Zeal of the Popish Clergy to use such Player-like Apparel in Divine Service and thereby to be distinguished from Lay-men that Difference and Variety under the Old Testament was Typical but the Substance being come what mean they to require Types any more And if upon this matter we will hear few Words more of Calvin to Cassander Opusc pag. 355. he taught that the Ceremonies ordained by Christ are intirely and uncorruptly to be kept and nothing must be added to their Institution as if thy were lame or imperfect which indeed is somewhat but not all because by an indirect Shift he would let into the Church all other Rites but this half Truth is overturned when he believes a Right given to the Apostles and Successors to institute such Ceremonies in the Administration of the Sacraments which may be for Ornament therefore he which before confessed nothing should be added doth now not only admit such By-Ceremonies but also commends them yet will he help himself with a subtle Shift namely Additions must be allowed if the Sacrament be not held lame and imperfect therefore with what Mixtures you will Sacraments may be wholly changed and yet all be well provided you charge not Christ to his Teeth that any of his Institutions go lame and halting These Witnesses I bring in not only to shew their rational way of arguing upon this Subject but also to let Men see how there were those beyond Seas who stood in Opposition to Human Inventions in God's Worship and consequently it was not a Spirit of Refractoriousness as they call it that made here several learned and pious Men speak and write against them from the Beginning The Truth is the most wise God needeth none of our Help to find out means to excite Faith nor would the meanest Mechanick in his Profession endure but would himself take his own way and not be put out of it See then how bold are these Men who will prescribe to God means how to help forward our Salvation and that Decency which they would make a stalking Horse of is as Pareus saith opposed to Vanity Upon 1 Cor. 14. Spots and Riot it stands not in Hoods Caps or Vizards of fond Ceremonies Thus our Reasons we back with the Authority of some famous Men and shall do it farther to shew we are not singular in our Opinion they and we do all draw out of the same Spring the Word of God But I now conclude this Point with those notable Words of Calvin It is Devillish Blasphemy to say that God hath taught Men all that it behoveth them to do In Deuter. Serm. 85. Common by-word here hath place thou art the Devil's Servant for thou hast done more than was commanded thee Of Cross in Baptism HAving thus briefly spoken of Ceremonies in general for I intend as much as I can to contract my Discourse I must now speak of them in particular We shall begin with the Cross whereof the aerial Sign is used in Baptism this is one of their significant Ceremonies a Help to Devotion as they say which signifieth unto us that we should not be ashamed of Christ crucified I would know whether and where Christ the only Authentick Appointer of means appropriated to God's Service teacheth this Doctrine 'T is not enough for me to say 't is the Doctrine and Practise of the Church I must be satisfied how the Head and only Lawgiver of the Church hath commanded it with them 't is also a sign of Constancy but to what purpose is this Doth not the
confirmeth it to be the same Office as we said but just now out of Acts 20. 'T is a thing I here have no mind to discuss Mr. Clarckson of primitive Episcop one having lately done it so well where he clearly shews how Bishops were but Ministers of Parishes as formerly Cardinals were but Priests of Parishes in Rome and to this very Day every Cardinal assoon as he is made hath with that Dignity the Title of one Parish or other in or about Rome What is said of Timothy and Titus being Bishops one of Ephesus the other of Creet is amongst some a vulgar Error grounded upon the Subscriptions of the second Epistle to the former and of the onely Epistle to the later But those do not belong to the Epistles but are Additions to them long after the Time when they had been written they are no Part of those holy Writings as it appeareth out of the Subscription of that to Titus where is a Mistake of the Place which St. Paul could not commit and is confuted out of the 12th Verse of the last Chapter where St. Paul desires him to be diligent to come to him to Nicopolis for I have determined there to winter if the Epistle had been written from Nicopolis as 't is said in the Subscription he would have said I determined here to winter as of a Place where he was and not there as of a Place where he was not at that Time when the Epistle was written The Truth is both Timothy and Titus were Evangelists who went with him in his Journeys and when he had formed a Church he left one to set things in order whilest he was gone to preach the Gospel in some other Place as to Timothy 't is clear when he exhorteth him to do the Work of an Evangelist 2 Tim. 4.5 therefore in his Epistles to them he chargeth exhorteth and doth direct them how to carry on the Work he had set them upon during his Absence and then come to him when and where he appointed them Here I shall not enter into a long Discussion only in few Words shall say how after holy Scripture the antient orthodox Doctors as Austin Jerome Ambrose and some of the Papists as Hugo Cardinal Anselm Lumbard Cusan Johan Parisens and others whose Words upon occasion we can produce hold the Distinction between Diocesian Bishops and other Ministers Elders or Pastors not to be jure divino but only jure positivo or Humane Right hence all Ministers by Decrees of ancient Councils ought to have Voices both deliberative and decisive in Councils as Gratian Duraren Gentilet exam Cone Trid. Pag. 216. and Gentiles do declare this last alledging the Councils of Nice Calcedon and Carthage and others Hierom's Words are well known and very remarkable In Tit. 1. Idem est ergo presbiter qui Episcopus Episcopi noverint se magis consuerudine quam c. The Elder is therefore the same as the Bishop and before there were in the Church Divisions through the Devil's Instigation and some said I am of Paul others I am of Apollo and others I am of Cephas Churches were governed by the common Consent of the Elders If any one thinks it is only our Opinion and not of Scripture that the Bishops and Elders are but one and the same and that one is a Name of Age the other of Office let him but read the Apostle's Words to the Philippians Paul and Timotheus the Servants of Jesus Christ to all the Saints which are in Philippi with the Bishops and Deacons Let the Bishops know that they are greater than the Elders more by Custom than by the Lord's Institution and that in common they ought to govern the Church And to Evagrius so upon these Matters Cyprian is to be consulted who declares how from the Beginning of his being made Bishop he resolved to do nothing without the Advice of the Elders and the Consent of the People Every Plant saith our blessed Saviour which my Heavenly Father hath not planted shall be rooted up Matth. 15.13 to be understood not only of Persons but also of Doctrines but now we speak of Persons The Lord Jesus declareth by himself how every true Commission must come from the same Hand I am come in my Father's Name John 5.43 and when he gives his Disciples their Commission he mentions by Vertue of what thus as my Father hath sent me so do I send you John 20.21 The Commission is originally from the Father and by the Son to the Disciples thence derivatively to others any other Commission is wrong so void and null This same Commission gives an equal Power to all and is of the same Extent for one as for the other wherefore let Prelates shew their Commission of Authority over their Fellow-ministers sure we are their Commission is not for but against it Luke 22.25 26. If they pretend to any other we say 't is not right but null and is insignificant Nothing of that Lording Office in the Place where ordinary and extraordinary Offices of God's Appointment are named Eph. 4.11 A poor Woman can say that when the Messiah cometh which is called Christ he will tell us all things John 4.25 yet he never spake of such Offices of Superiority as Lords Bishops Archbishops c. He is our Lord and Master yet gives us a wonderful Example of Humility John 13.13 14 15. elsewhere he bids us to learn of him but what To domineer over others or to be high above Fellow-servants or to assume Names or things of Superiority no such thing but Meekness of Humility for I am meek and lowly of Heart Matth. 11.29 Wherefore let Prelates be satisfied with the Rank which civil Authority hath given them as to an outward Respect but not to stretch out their Commission beyond Bounds lest they give cause to renew the Complaint of King Frederigo of Spain An. 1300. Episcopi Ceremonias c. As for Ceremonies saith he and such things as do serve to the advancing of the vain Glory of the Prelacy the Bishops take solemn Care for the promoting of these but of the Government of Souls and their eternal Salvation they are the very Plagues c. But we must leave off the Discourse about Diocesian Bishops and shall not meddle with it any further However let them not wholly engross to themselves all Jurisdiction and Ordination the whole Ecclesiastical Power and the sole Right of Ordination whereof the laying on of Hands which is an essential Part of it is called the laying on of the Hands of the Presbitery 1 Tim. 4.14 which is a collective Body not of one but of many so that for a Bishop wholly to arrogate it to himself is a great Abuse so 't is though one or two more be called if it be done pro formâ and for Fashion sake which is an owning that that thing ought really to be so though it be otherwise like one who is made to sign a
Ministry amongst them as at this Day 't is amongst most forreign reformed Churches But all this doth tend to unchurch all Protestant Churches beyond Seas that want Bishops because for want of a right Ordination they must have no Ministry thus their Ministers must be Intruders seeing they preach and administer Sacraments without a lawful Calling So the Marriages they bless are but Concubinages the Children they christen are not lawfully baptized and to shew by Experience this is the Opinion of some here have we not from time to time specially of late invited and exhorted several Outlandish Ministers to be as actually they have been reordained and so we set our Hands to what Papists said of them they were no Churches a thing as uncharitable as unpolitick for this hath been their only Way to get leave here to preach the Gospel and if a Popish Priest should turn Protestant here we would not so much as desire him to be reordained whereby we plainly own Popish Ordination to be good but that amongst Reformed Churches not so This is not the only Abuse we have in these Matters if Ordination and Jurisdiction be together and conferred by the same Act why then are they separated in the same Subject We have seen lately a valid Ordination deprived of the Power of Jurisdiction in the Case of the Bishop of London which at other times hath also been the Case of others 'T is known how the King as Head or Governour of this Church and excepted Infallibility a Shaddow of a Pope doth suspend or command Bishops and others to be suspended ab Officio or a Beneficio and sometimes of both for in many of these things we are so fond of the Beast as to make use of his Language as if the English Tongue was so barren as to want Words to express such things Whilest we disown Reformed Churches to be true Churches on the contrary the Church which is become a Synagogue of Satan and for all her abominable Errors in Doctrine and Practice we must own to be a true Church with saying she holds all essential Points of Faith whence they take this Advantage that then she may not and must not be charged with Idolatry which is an Errour not only in Practice but also in Judgment for we believe that as there is one God and but one God so he alone ought to be served with a religious Worship exclusively to every Creature and 't is sad to see how to defend that Diana Hierarchy and to shew how the Communion of Rome had Right to convey to our Bishops a valid Ordination and a Power of Ecclesiastical Jurisdiction we must whether or not she be so make her a true Church or else she could not have conveyed it but Papists do press on either they have not all essential Points of Faith which our Church-men grant they have or else they must be cleared of the Charge of Idolatry I say it again 't is sad to see them reduced to Shifts as first to say by that is meaned no more than that Rome owneth all the antient Creeds when those Creeds are but a short Epitome of the Articles of our Faith for several other things are implied therein but expressed in several Parts of Scripture out of which those Creeds were compiled and though they may be reduced under some of the Heads of these Creeds yet they want Enlargement Thus we see in the Time of Arrius when he had published his abominable Heresie what Enlargements upon the Apostolical Creed were made by the Council of Nice in their Creed and that of Athanasius so though no new Creeds were compiled when Nestorius Eutiches and such Arch-hereticks spread their Poison the Councils assembled against them made Canons and Enlargements upon the true Christian Faith concerning those Points And as this sheweth how the few short Articles of our Faith contain more than they express in relation to the Person of Christ the like may be said in Matters of his Grace which were so fully and clearly enlarged upon by Austin Prosper Fulgentius and other Orthodox Divines who did write against Pelagians and Semipelagians See farther what another Shift we make to come off with saying that the Commandments are no Articles of Faith I well know the Distinction between things to be done and things to be believed so as to say that to honour my Father and my Mother is not an Article of Faith though it be a Rule of my Obedience But that doth not hinder but that one and the same thing may be a Commandment and an Article of my Faith and we ought not to attempt to teach God how to speak in his holy Word None may deny but that to have no other God before the Lord is a Commandment and that not to bow down before the Likeness of any thing in Heaven or in Earth or in the Waters is a Commandment but also none must deny that we ought to believe there is one God alone to be worshipped and adored which is the first Article of our Faith when alas all these narrow Steps might easily be avoided with laying by the Design of holding a Succession of Ordination and owning the Truth in that the Church of Rome is no Church as wanting Purity and Truth of Doctrine and right Administration of the Sacraments according to the Institution and striking at the very Fundamentals of our Faith We may justly call it as our Lord calleth the Synagogue of Satan Rev. 2.9 Some who called themselves Jews or the true Church though that Name did not in the least belong to them So let our Friends to Popery speak of it all the good they can as all the Evil against Presbyterians the one shall never be a jot the better nor the other the worse for their talking against the Unreasonableness and Injustice of such Proceedings We appeal to some of the true Sons of the Church as none can deny Mr. Thomas Rogers to have been in his Analysis of the 39 Articles which he asserted to be the true Doctrine of the English Church and dedicateth it to the then Archbishop of Canterbury he doth not as some others slight forreign Churches but brings in their several Confessions of Faith to shew how they agree and concur with him in his Assertions in several Places he gives them their due Title of Reformed Churches and is not ashamed to quote the Augustan Saxon Bohemian Swevick Helvetick Basil Gallick Belgick Wittemb c. Confessions to shew the Harmony and Consent of all Protestant Reformed Churches against that of Rome Now those Churches are known to agree with Presbyterians not only in Doctrine but also about Church Government Worship and Discipline yet none of them is so unjust imprudent and uncharitable as to say they had rather to be Papists than Presbyterians and Dissenters Mr. Rogers calls the forreign Churches our Godly Brethren in forreign Countreys pag. 103. and the Romish Church the Antichristian Synagogue of Rome pag. 127.
Week is divided into two Parts six Days to labour which many seem not to take notice of the seventh is the Sabbath to keep it holy After this are heaped one upon another Sentences which have no Connexion with themselves nor Relation to the present Occasion the thing therein most plain is that the People ought to make Provision for the Minister and that is pressed in five Paragraphs something indeed is afterwards said for the Poor but the gathering is for fear of missing made before the Communion when without Diversion People ought wholly to be taken up with Meditation upon that high Mystery it were more proper after the Action to gather But mention is made of Offering Days a Device at first of the Popish Clergy to satisfie their Covetousness so that every Man and Woman shall pay to the Curate the due and accustomed Offerings which is a meer unhandsome Trade in the Church as if one should say there is such a Rate set upon the holy Sacrament which must be paid before you receive it for it is said there after which done that is the Money laid down and not before the Priest shall say that is shall go on this tendeth to neither Decency Order or Edification rather to Scandal If our blessed Saviour was upon Earth here now as much as as ever he would have Cause to turn out many who make Simony and Merchandise in and about the Church Matth. 2.12 Joh. 14 15 16. as he did formerly But to go on in the following Prayer a third time mention is made for the King We as much as they can be are for praying for Kings and Superiour Powers but every thing ought to have its Time and Place if you will observe Order and Decency once is enough afterwards our Thoughts ought to be taken up with higher things with the King of Kings Before the Confession in the Rubrick a Difference is made between the Minister and the Priest 't is said the Confession shall be read by one of the Ministers or the Priest himself By the Minister may be is understood the Reader or the Clark under the same Name here is another Office in the Church different from the Priest's Thus in Convents and Monasteries Papists have Fathers and Brothers Moncks and serving Fryers for these to do what the others think to be below themselves and the Drudgery Then the Dialogue between Priest and People is not very proper it might be done without Dialogue Of two Prayer just before the receiving of the Communion one is to be said or read for every thing is but reading kneeling the other standing why in a different Posture After the Prayer the Minister may rise and consecrate In the Glory be to God on high is said thrice in the same Words thou that takest away the Sins of the World c. In the Lord's Prayer such Repetitions are not to be found if it be in relation to the most holy and blessed Trinity we have other Ways to do it than with such Repetitions Last of all there is this Clause and yearly at Easter every Parishioner shall reckon with his Parson Vicar or Curate no such Distinction in Scripture or his or their Deputy or Deputies and pay to him or them all Ecclesiastical Duties a Sabbath and Easter Day very improper to give in and cast up Accounts a Day or two before or after might be fitter but this I must not insist upon to come to more material things We now must come to publick Baptism and I cannot forbear taking notice of a thing in the very Beginning It is not convenient Baptism should be administred but upon Sundays or other Holy Days Here Holy Days so called are equal with the Sabbath or Lord's Day when a Difference ought to be made between What God hath instituted and what Men have invented this strikes at the Morality of the Sabbath wherof the keeping is a Precept of the first Table so that Men may as well murder commit Adultery steal even take the Name of God in vain as to break the Sabbath Whosoever makes no Scruple to break it will make no Conscience of any thing in Religion The Questions asked of Godfathers and Godmothers with their Answers in the Child's Name are unbecoming so holy and so serious a Matter to say to forsake the Devil c. to believe and to desire to be baptized by the Mouth of those who without special Grace cannot do it for themselves a Child who can neither hear nor speak is destitute of the Use of Reason 't is a manner of jesting with and profaning that holy Sacrament Then followes the aerial Sign of the Cross on the Forehead which one may accidentally happen to make when he puts Flies out of his Face this Sign saith the Priest is made in Token that hereafter he shall not be ashamed to confess the Faith of Christ and this as good as the Godfathers Promise to forsake the Devil for he is positive he shall not be ashamed Something that followeth we except against namely these Children be regenerate and grasted c. which is repeated in the following Prayer We yield thee hearty Thanks that it hath pleased thee to regenerate this Infant with thy holy Spirit c. Somewhat lower I shall give my Reasons last of all 't is said the Minister shall command here is a Magisterial and I thought it had been but a Ministerial Authority that the Children be brought to the Bishop to be confirmed of him c. This makes Confirmation an Appendix to the Sacraments as if it had not perfectly been administered but something had remained to be added to it In the manner of Administration of private Baptism are some things which I observed before This private Baptism seems with Papists to argue an absolute Necessity of the Sacrament which we deny when Men have done what they can to bring the Child to Baptism and God through Sickness Death or otherwise alloweth it not then Men must submit to his holy Will other things there are which in the following Head I shall take farther notice of This Point of Confirmation is that which followeth next at the Beginning of the Rubrick is something that needs being explained for though the Words be clear the Sence is not these are the Words to the end that Confirmation may be ministred to the more edifying of such as shall receive it according to St. Paul 's Doctrine who teacheth c. This seems to intimate as if Confirmation were according to St. Paul's doctrine but no such thing as this Confirmation is to be read in his Epistles Prayer and laying on of the Hands may profitably be used upon Children but such an Act needs not to be called Confirmation which Papists make a Sacrament of and use it to the same purpose Last of all this is said he any Man shall koow for truth that it is certain by God's Word that Children being baptized have all things necessary for