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
for Uniformity may be lawfully observed with a safe conscience if I be not mistaken This hath been my work and endeavour to prove by the holy Scriptures the practice of the primitive Church the judgement of the most Eminent Divines of the Reformed Churches abroad by the concessions of severall pious Non-conformists which are dead and by what I have alleadged from Mr. Baxter Five Disput. First that an Vniformity in Gods pulick Worship by obedience to a form of prayer Secondly that to conform to the use of the Common prayer of the Church of England with the Rites and Ceremonies of the same Thirdly that to subscribe to the 39. Articles of Religion Fourthly that to receive Ordination from Bishops though ordained before by Presbyters Fifthly to declare against the binding power of the Covenant That all these are lawful and warrantable Sect. 11. Consider therefore I beseech you that the way to keep your consciences safe and sound is to yield obedience to the lawful commands of our Superiors Rom. 13. It is given as the reason why we should obey our Superiors even for conscience sake For If conscience be truly tender it will check and chide us for our disobedience and our hearts will smite us for the same For Take heed therefore as you love your souls of this delusion in pleading conscience for disobedience for the heart being so deceitful we are very apt so to do I have in the integrity of my heart I hope made publick that Christian compassion and charity within me to the end that what I fear are like to be the sad effects of Non-conformity may be prevented And surely except the decree be gone forth against us for that general impenitency that is upon all parties for our new sins since new rare and unexpected mercies received and the continuance in our old ones Sect. 12. I should hope through the great piety wisdom and moderation of our Superiours in pressing more for the substantials of Religion the Power of godliness then the form and by the obedience of Inferiours to their commands in both these black clouds of Gods anger which I am apt to fear do still hang over our heads may be blown over our discords and divisions about these matters of mode in Worship and Government which I believe are both our sin and punishment may be healed and that spirit which I fear in many that at this day lusteth not after envy but bloud again may be subdued by a plentiful effusion of the Spirit of love and peace anb of a sound mind Sect. 13. In order to all this I have in the first place laid before you the consideration of this proposition That obedience to the Act for Uniformity is the way to Unity I have endeavoured to prove it I beseech you once more be perswaded to improve it by your practice I have as I said before shewed what is required may lawfully be done without sin I shall therefore desire you that laying aside all prejudice you would be pleased to grant me these two requests that I find made in Five Disput pag. 271. First that before you let out your displeasure against me for contradicting any of your conceits received opinions and traditions you would humbly impartially and with modest self-suspicion both study and pray over what you shall read written by so weak and worthless an one who can tell but that what I now offer cometh to your view as an answer to your prayers for information in these doubtful matters Secondly the next request of Mr. Baxters which I make is this That you will alwayes keep the faith charity self-denial and tenderness of Christians upon your hearts and the great ends and interest of Christ and Christianity before you and take heed how you venture upon any controverted points or practice that contradicteth the Churches unity peace and holiness Sect. 14. Oh Sirs if you will be pleased to keep that faith charity self-denyal and tenderness of Christians upon your hearts it will keep you from setting your wits on work as you are Scholars in this juncture of time to give a seeming answer to what I have said not as a Disputant having never been so high as a Sophomore in the Schools but as a compassionate Advocate for the Churches unity peace and holiness which last cannot better be promoted then by the continuance of holy men in the Ministry I say this faith charity humility self-denyal and christian tenderness kept close to your hearts at this time will keep you not onely from controverted points which contradict the spirit of Christianity but also from such practices which may contradict the spirit of Christianity also and obstruct the progress of the Church in holiness peace and unity Sect. 15. How much disobedience to the Act for Uniformity together with the deprivation of some Ministers thereby for the same may obstruct the Churches unity and peace may contradict the spirit of Christianity may hinder the propagation of the Protestant Religion may gratifie the hopes and expectations of the Romish Jesuites I wish you may not see when it is too late to repent thereof I conclude therefore with that pathetick cry for audience that came from Jotham when he uttered his parable Judg. 9.7 Hearken unto Me that GOD may hearken unto You. FINIS Courteous Reader These Books following with others are printed for Nath. Brook and are to be sold at his Shop at the Angel in Cornhill Excellent Tracts in Divinity Controversies Sermons Devotious 1. CAtholick History collected and gathered out of Scripture Councils and ancient Fathers in answer to Dr. Vanes Lost Sheep returned home by Edward Chesenhale Esq Octava 2. Bishop Morton on the Sacrament Folio 3. Grand Sacrilege of the Church of Rome in taking away the sacred Cup from the Laity at the Lords Table by Daniel Featly Quarto 4. Quakers Cause at second hearing being a full answer to their Tenets 5. Re-assertion of Grace Vindiciae Evingelii or Vindication of the Gospel a Reply to Mr. Anthony Burges's Vindiciae Legis and to Mr. Rutherford by Rob. Town 6. Anabaptists anatomized and silenced or a Dispute with Mr. Tombs by Mr. I. Cragg where all may receive clear satisfaction 7. A Cabinet-Jewel wherein is Mans misery and Gods mercy set forth in eight Sermons with an Appendix concerning Tithes and expediency of marriage in publicly assemblies by the same Author Mr. J. Cragg 8. A Glimpse of Divine Light being an explication of some passages exhibited to the Commissioners at Whitehall for approbation of publick Preachers against J. Harrison of Land-chappel Lancashire 9. The Zealous Magistrate a Sermon by T. Threscot Quarto 10. New Jerusalem in a Sermon for the Society of Astrologers Quarto in the year 1651. 11. Divinity no enemy to Astrologie a Sermon for the Society of Astrologers in the year 1653. by Dr. Thomas Swadling 12. Britannia Rediviva a Sermon before the Judges August 1648. by J. Shaw Minister of Hull 13. The Princesse Royal
Function of the Ministry and that particular Order whereby in this or that society he is to execute this Function Which distinction as I said before serveth not onely for a very good answer to the Brownists that deny Lecturers to be true Ministers but likewise to justifie against the Non-conformists the execution of the Ministerial Function by this order of Deacons And indeed if it be considered the very term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scripture doth signfie one that ministers to another in a degree above him Saith our Saviour He that will be greatest amongst you let him be your Deacon in the Original And in this sense the supreme Magistrate being under God and serving in a place below him yet above the people he is called Rom. 13. The Deacon of God And there is some hint for this even out of 1 Tim. 3. he that diaconiseth it well gets himself a * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compar'd with the Arabick Syâ—ack doth much confirm this sense good degree Implying that this Order of Deaconship is preparatory to further degrees of order in the Ministry viz. such as I have before quoted were executed in the Church in St. Jeromes time that is of Presbyter and Bishop Sect. 3. The ground therefore of this mistake I humbly conceive lyeth in this Plea 27. In that they call this order of Deacon to be an office of the Ministry called the Deacon whereas according to Mr. Ball in the title of Lecturers saith it is only that order in which the Ministerial Function is executed Therefore it may be fitly said of the Deacon the acceptation of whose name in the Scripture doth much justifie his imployment according to the practice of the Church of Engl. viz. what Mr. Nicholls saith is to be in helping the Priest in Divine Service c. And thus now having considered of these three great impediments to subscription in Queen Elizabeths time with whatsoever I have met with in the Writings of the ew Non-conformists in these times I hope it will appear to all sober Christians what I at first propounded to evidence upon inquiry That Subscription to all the 39. Articles the book of Common prayer and to all the rites and ceremonees there in is lawful and warrantable and may be done without sin Sect. 4. As to all the particular exceptions not here spoken to against several passages in the Common prayer and Rites of Administration mustered together in the Discourse of Liturgies I shall for brevities sake forbear to answer particularly having answered all by taking away the nail upon which they all hang. For whosoever shall seriously review that Discourse and observe his proofs may find that Mr. Nicholls argument against Deacons because their description in every circumstance is not to be found in the Word of God is brought in not onely against forms of prayer in this present Liturgy but all the circumstantial and ceremonial parts therein they are reducible to no command No warrant in the Word to use or stand up at Gloria Patri and the Creed no warrant to kneel at the Communion for the people to answer the Priest in prayer as in the Letany and other responds c. with more of that kind many of which I believe might be warranted from Scripture particularly and such as are included in general Texts thereof I desire therefore this may be considered that the Scripture is no way to be accused of insufficiency because that there are not particular commands for every mode in Worship for every order rite and ceremony in divine Administrations neither are they who command or they which obey and conform to the use of them to be accused of superstition and Will-worship My reasons for it besides what I have said before being the same both from Reverend Mr. Calvin and Mr. Ball before quoted which were very good in their dayes and are like to stand so while Christ hath a visible Church upon earth Sect. 5. Now before I go off from this subject I hope I may do good service in this momentous business to offer to your consideration the use that the pious and Learned Mr. Randall in his Lectures of the Church teacheth us to make of what hath been the subject of my Discourse being co-incident with his Saith he pag. 148. If we live in a Church where such things are ordained which are not simply unlawful we must take heed that we resist not this power or the things thereby ordained 1. This is the first rule and the Lord encline our hearts to keep it as a means to this followeth another 2. We must bridle our selves from distike this is the second unto which it should seem we are naturally subject even to dislike the commands of our Superiours about things not determined by God in his Word 3. But thirdly saith he bridle thy self specially from refusal Good men had need to have an especial care of themselves and that by the severe commands of God they bridle themselves from disobedience to the lawful commands of men Write therefore this golden saying of Reverend Calvin upon your hearts Nihil humano ingenio magis adversum est quam subjectio vere enim illud olim dictum est regis animum quemque intra se habere Calvin 1 Pet. 5.5 There is nothing to which the wit of man is more averse then subjection and therefore do men naturally bend their wits and parts in disputing the commands of their Superiors what is said of old is very true Every man hath within himself the heart of a King he would rule but not obey Follow therefore let us the counsel of this holy man especially to bridle our selves from refusal But yet saith he in the next place which I name the fourth Direction 4. Yield with some perswasion of conscience Sect. 6. For though we may not refuse to yield obedience in matters simply lawful in themselves yet every one is to yield with some perswasion of conscience it being surely a very dangerous thing for fear or any carnal respect to act doubtingly Considering therefore that scrupulous persons about doubtful things to them commanded by lawful Authority are in so great a strait that if they yield obedience doubtingly they sin if they do not conform they sin some perswasion of conscience is absolutely necessary Sect. 7. Now that which must perswade the conscience of the lawfulness or unlawfulness of an action either sacred or civil as to the substantials of Gods Worship and our humane converse must be the Word of God rightly understood and applyed And that which must perswade the conscience in circumstantials referring to the duties of the first and second Table not determined by God or left to our own liberty must be the Laws and commands of our superiors which though they bind the conscience yet not absolutely as the Law of God doth but relatively with respect to those general precepts which command us to yield obedience for conscience sake
to mourn for the publick sins of the Kingdom it is most Christian to mourn in secret for that which we cannot reform And that with this caution also That we must first be sure that they are sins which we mourn for even in our secret retirements otherwise we may take Gods name in vain in that particular But whilest we think that we are doing this duty to make the sins of others especially of our Superiors and Governors to be matter of our Discourse whereby our affections are alienated from them and discontents are cherisht which discontented spirit as Mr. Brinsley saith in his Looking-Glasse for good Women pag. 8. is a forge or anvil for Sathan to forge or hammer any thing that is evill upon Such as are privy whisperings slanders backbitings mutinies conspiracies treasons deposing of Princes and utter decay of Common-wealths as the Reverend Bishop Jewell hath it and much more to this purpose in his Commentary upon the 1 Thes 4. on these words That ye study to be quiet and meddle with your own businesse pag. 88. I say surely this mourning for the sins of others is a sinfull mourning to be repented of and is such a practice that no ingenious child durst take up in a family This is but with Cham to uncover the nakedness of the parents a sin which God did severely punish in him and will do in all offenders in that kind without repentance This may seem to some a strange doctrine but if you consult the sacred Scriptures you will find it to be a very true one And though some of you which are young Christians may censure me for want of zeal in this point yet I desire such to consider that by that time they have had the experience that I have they will be of my mind and in the mean time they would do well to believe what these Scriptures following speak unto them and charge their consciences with the practice of the same Acts 23.5 Job 34.18 Eccles 10.20 Epistle of Jude ver 8. 2 Pet. 2.10 Titus 3.2 This is a time for us to deal plainly and faithfully with one another that do resolve to live peaceably We of this City are to look upon our selves as those who have received a very great deliverance not onely from the great dangers we were in while under the Dominion of the Committee of Safety but from all the late troubles and calamities that were abroad throughout the Kingdom Let us therefore now consider that though through the free grace of God our miseries during these times in comparison of what other Cities did sustain were lesse then any other Yet now through the great clemency of our gracious Soveraign we have as large a share in the Act of Indempnity as any and have received more signal tokens of his favour then any other City under his Majesties Dominions And therefore Christs counsel to the Criple is very well worthy of our serious consideration Behold thou art made whole sin no more lest a worse thing come unto thee John 5.14 Let us now know the things that belong to our Peace before they are hid from our eyes and let us sin no more in that kind as we have done before But let us who do profess more piety then others make it evident to the world that we do practise more loyalty then others What God hath joyned together let no man put asunder God hath in his Holy Word joyned these two together Fear God and Honour the King 1 Pet. 2.17 which last as it is the duty of all so especially of us who are admitted so near our gracious Soveraign as to lodge in his Chamber this famous City whereof we have the honour to be Citizens it is called if I mistake not his Majesties Chamber Let us therefore keep silence therein let us not through our jealousies fears animosities or discontents make any disturbance to hinder His Majesties repose or our own after all his great and many sufferings For in so doing as we shall very much please God and our King under whom if we be not wanting to our selves we may lead peaceable lives in all godliness and honesty so we may do very much good to the whole Kingdom at this time by our example For my own part though this appearance of mine may seem strange to some being the first Citizen that hath been thus publickly perswasive for Piety and Loyalty for Uniformity and Unity to be the daily subject of all our thoughts practices and endeavours yet as when Elijah was thought to be alone there were 7000. reserved ones which he knew not of So my hopes are that there are thousands of such as I do professe my self to be that being sensible of what they never suspected would have been the consequents of our late irregular motions will endeavour to make good what King Charles the First did Prophetically fore-tell would be the condition of such persons writing to our now restored Soveraign thus drops his Royal Pen None will be more Loyall and Faithful to me and you then those subjects who sensible of their errours and our injuries will feel in their own souls most vehement motives to repentance and earnest desires to make some reparation for their former defects of such he saith further in that Meditation I believe you will find them truly zealous to repay with interest that loyalty and love to you which was due to me That we may all appear to be such let us cast away our old principles I do not mean of piety and of the true Reformed Protestant Religion in opposition to Popery but whatever principles may have a tendency to the dishonour of the Gospel and the disturbance of the publick peace These things may lawfully be done not onely because the Law of the Land calleth for it by this Act for Uniformity but the Law of God allows it as I have endeavoured to manifest in this following Discourse which though probably it may be subject to some mistakes through weaknesse for which I beg pardon yet none through wilfulness I dare affirm In the impartial perusal therefore of these following Papers I desire you to rest assured that I have no design but the Glory of God the interest of Christ the Peace of his Church the Continuance of his Ordinances amongst us in their purity and Power with a settlement after all our great Confusions and Shakings which all good men should desire That this weak and unworthy Work may obtain these blessed ends I commend it to Gods blessing upon your calm and charitable thoughts thereof and rest July 10. 1662. Yours R. L. The Contents of the Chapters CHAP. I. INtroductory and by way of Preface pressing the necessity of searching into the nature of the things commanded before suffering for the same pag. 1 CHAP. II. Concerning subjection and obedience in generall our aversness to it and the way to heal it pag. 5 CHAP. III. In which the Proposition is proved that it
doth belong to the Magistrate and Church-governour to command and appoint in matters of Religion pag. 8 CHAP. IV. The term Uniformity explained and this Proposition proved That obedience to the Act for Uniformity is the way to Unity pag. 12 CHAP. V. That indifferent things may lawfully be commanded and that to obey such commands is not onely lawfull but profitable for the Peace of the Church To refuse obedience to indifferent things as sinfull is Negative superstition with several considerations about the regulating of our zeal about things indifferent in themselves pag. 22 CHAP. VI. That to declare against the binding power of the Covenant according to the Declaration appointed by the Act for Uniformity is lawfull both by the Law of God and of the Land Wherein the judgement of reverend Mr. Perkins in six cases as to the not-binding power of on Oath is applied to the case in hand pag. 33 CHAP. VII That to declare That it is not lawful upon any pretence whatsoever to take up arms against the King and that we do abhor that trayterous Position of taking arms by his Authority against his Person c. is very warrantable by the Law of God and of the Land pag. 48 CHAP. VIII That Uniformity in publick Worship by obedience to an Imposed Form is lawful pag. 54 CHAP. IX The Vindication of the Common prayer of the Church of England be Mr John Ball from the aspersions of the Old Prownists and the Authors of the Temperate Discourse and Plus Ultra The lawfulnesse also of Conformity to it with its Rites proved by Bishop Jewell Martin Bucer and others pag. 60 CHAP. X That to subscribe to the 39. Articles of Religion and to declare an unfeigned assent and consent c. is not contrary to any command of Christ but lawful and warrantable notwithstanding all the objections made of old by Mr. Josias Nichols against subscription which are in this Chapter laid down and modestly removed Pag. 91 CHAP. XI That to subscribe to the use of those Ceremonies which have significancy in them as the Surplice and Crosse in Baptism is lawfull and warrantable proved by the judgement of Forreign and our own Modern Divines both Conformists and Non-conformists Pag. 106 CHAP. XII The general argument against Subscription to the Book of making Bishops Priests and Deacons because the Deacon we are to approve his description is not to be found in the Book of God answered The weakness of which argument is evidenced from the example of Christ and his Apostles also the great evil of urging this argument at large that nothing is warrantable but what is expresly commanded Pag. 110 CHAP. XIII The Order of Deacon excepted against by Mr. Nichols as exercised in the Church of England justified by Mr. John Balls argument for Lecturers Together with several directions from Mr. John Randal what is to be done in this present case of Conformity as to perswading of the Conscience Pag. 124 CHAP. XIV Contains the course that a Minister is to take as to Conformity Though scandal be taken by weak Brethren in which Chapter the Doctrine of scandal is considered and what is alleadged by the Author of the Temperate Discourse is answered and the Magistrate freed from what is charged upon him under this consideration Pag. 132 CHAP. XV. That to receive Ordination from the Bishop though ordained before by Presbyters is lawful Pag. 140 CHAP. XVI That for our Ministers to receive Ordination by Bishops though ordained before by Presbyters will not conclude the Reformed Churches that have no Episcopal Ordination to have no true ministers and consequently to be no true Churches Pag. 151 Bucer Scripta Anglicana pag. 455. I give thanks to God who hath given you grace to reform these Ceremonies in such a purity And of the Common Prayer thus he there writes I have found nothing in it which is not taken out of the Word of God or at least which is contrary to it being rightly interpreted Mr. John Ball 's Answer to Mr. Can part 2. pag. 9. If the Common Prayer be wholly taken out of the Mass-book how cometh it to have those things which are so directly contrary to the Mass that both cannot possibly stand together Peter Martyr's Epistle from Oxford Nov. 4. 1550. to Bishop Hooper pag. 8. How be it I will not grant that these diversities of Vestures have their beginnings of the Pope for so much as I read in the Ecclesiastical History Euseb lib. 3. cap. 31. How that John the Apostle wore at Ephesus where he dwelled a Bishops apparel terming it Petalum seu lamina pontificalis As touching S. Cyprian the holy Martyr Pontius the Deacon writeth that a little before he should be beheaded he gave unto him that was appointed to behead him his vesture called Bâ—rrus after he had put it off and to the Deacons he gave his other Vesture called Dalmatica c. Chrysostom maketh mention of the white Vesture of the Ministers of the Church in Mat. cap. 26. homil 83. ad â—oâ—ul Antioch homil 60. c. But be it so let them be the invention of the Pope as you would have it yet notwithstanding for the respect of the Papistical invention in them I cannot be perswaded so much impiety to be therein that whatsoever it toucheth it doth by and by so corrupt that it cannot be lawfull for good and godly men to use godlily pag. 7. We read how that wine was consecrated unto Bacchus bread unto Ceres water unto Neptune oyle unto Minerva song unto the Muses and unto Apollo and many other things Tertullian rehearseth in his book intituled De Corona Militis Christiani yet for all that we stick not to use all these things freely as well in holy as in prophane uses although at one time or other before they had been consecrated to Idols and to Devils Perkins on Conscience of Oaths pag. 527. If at the first it were lawful and afterward by some means become either impossible or unlawfull it binds not conscience for when it becomes impossible we may safely think that God from heaven frees a man from his oath CHAP. I. Introductory and by way of Preface pressing the necessity of searching into the nature of the things commanded before suffering for the same Section 1. INquiries after Truth in matters controverted are not more difficult in their prosecution then pleasant and delightful in the satisfaction they afford For though it be a true assertion of Democritus that Veritas in puteo latet c. and cannot be drawn out but with much labour yet no dainties are so relishing and delicious to the taste as truth obtained is to our Intellectnals Sect. 2. But more especially ought we to desire to know the truth in matters doubtful which refer to our practice and especially such as refer to the purity of Gods Worship who is a Spirit and will be worshipped in spirit and truth And though this is to be done at all times yet
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
find that judicious and learned King of Divines as Mr. Ford of Northampton styleth King Charles the First Prognosticating this Covenant would be very dangerous because the ma ter doubtful Sect. 13. There being therefore no remedy now but to be more wise and careful for the time to come taking heed of being too dogmatical in what we hold as to matters of modes of Worship and Discipline because that other holy and good men are of that mind For likewise one of our opinion as to the binding power of the Covenant let us not Juraere in verba magistri any more neither lean too much to our understanding but consult with the Laws of God and of the Land especially in this case Sect. 14. The Act you know that requireth that we should declare that in this particular the Solemne League and Covenant layeth no tye or obligation upon me or any other to endeavour to change the Government of Church or State On the other side many are of this opinion that though it be the judgment of the major part of the Judges that are learned in the Laws of many great and learned Divines some that have written De Juramento and therefore well know the binding power of an Oath and of the major part of the representative body of the Kingdom yet notwithstanding are perswaded the Covenant that they have taken bindeth them to endeavour the alteration of the Government of Church or State Sect. 15. In this case therefore as I said before the Laws of the Land are to be consulted with for there being no other judge in this case but the known Laws of the Land we must stand to their determination as to the satisfying the conscience about the binding power of the Covenant For if by the Law of the Land it appeareth that the matter of the said Covenant as to this particular be by the Law unlawful and the Imposers thereof without a power by Law invested in them we may safely and with a good conscience declare That we hold that there lyeth no obligaaion upon me or any other person from the same I do verily believe that as to the Government of the State the altering it from a Monarchical to a Democratical Government could never be subscribed to by the Engagement even by such persons who do yet believe that the Covenant bindeth them to endeavour to alter the Government of the Church Now be pleased to consider whether the reason be not the same They would have altered the Government of the State without Law and others the Government of the Church without Law And that you may be the better perswaded of this give me leave to impart that little smattering that I have of the Law as I have learned from the Learned in that Science Sect. 16. Concerning therefore the Laws of the Land you may please to observe this in the general That the Law hath three fulcimenta or grounds and they are these First Custom or Usage Secondly Judicial Records Thirdly Acts of Parliament Now Judicial Records and Acts of Parliament they are but Declarations of the common Law and customs of the Kingdom Law is is not known but by usage and custom and usage proves the Law 10 Eliz. Plowden 316. Now if this be so and it being evident that the Government in this Kingdom as to Church and State as now it is established having been of so long continuance as the Histories of this Kingdom do tell us This custom and usage of Government so long exercised maketh it to be a Fundamental Law Plowdens Commentary 195. Sect. 17. To alter therefore a Fundamental Law as to the Government of Church and State can never be done lawfully but by those persons whom Use and custom Judicial Records and Acts of Parliament have invested with Authority so to do Now who these are the Law must tell us not the two Houses alone not the King alone but both together make up the Body politick that make Laws for the Government of Church and State Dier 38. fol. 59 60. The King is the head of the Parliament the Lords the principal members of the body the Commons the inferiour Members of the same 1 Ed. 6. cap. 2. All Authority and Jurisdiction spiritual and temporal is derived from the King And every Member that sits in Parliament taketh a corporal Oath that the King is supreme over all persons the King therefore must needs be above the two Houses of Barliament which is evidenced further thus That as the power of their Assembling is by virtue of his Writ so the time of their staying is determined by his Royal will and pleasure according to the usage and custom of the Land The two Houses therefore are not above the King and there being no Law to be made without the King and both Houses neither alone according to the Fundamental Laws and Constitutions of the Land can alter or endeavour to alter the Government either of Church or State So that the altering of the Government except by such persons who have Authority by Law is an unlawful act in it self and the imposing of it upon others by an Oath makes it still more unlawful if the Imposers have not Authority by the Law of the Land so to do Sect. 18. Now I beseech you consider but as to matter of fact who did impose this Covenant and by the Law of the Land you will soon be resolved whether either the matter were lawful or the power lawful That the matter was unlawful thus appeareth not onely by what is already alledged but by what followeth That matter of an Oath is unlawful that is contrary to the Law of the Land The Government of the Church as it now stands being in the general secured by Magna Charta which great Charter is confirmed by 32. Acts of Parliament as I have read the first Article whereof runneth thus Salvae sint Episcopis omnes libertates suae Sect. 19. Now these general Laws of the great Charter of our Liberties and the Petition of Right there being no particular Laws against what is there contained such I say as are not repealed by a lawful power it is not the first Article of the Covenant as to the extirpation of that Church-government maketh the great charter void as to that particular I am apt to think in this case that an Oath imposed by persons that by their Oaths acknowledge the King supreme and above them that can make no Law therefore without the King and consequently can impose no lawful Oath by their Authority an Oath also as to the matter of it being unlawful as you have heard cannot make void a known Law or bind the conscience of the taker to endeavour the same But these Laws being in force do relatively bind the conscience to observe them and to endeavour by any power but those that made them to change and alter them I humbly conceive is above the sin of Disobedience and to swear to it maketh
the sin to be the greater Sect. 20. And therefore I am very much mistaken if I or any other may not without sin declare what the Act for Uniformity requireth That I hold there lyeth no obligation upon me or any other from the highest to the lowest as having no lawful power to endeavour to alter the Government either of Church or State As to the obligation that lyeth on us by the covenant to alter the government of the State I do not remember that there is any clause therein that giveth any ground for such thoughts and therefore I shall pass that over But for the further evidencing of the lawfulness of declaring the non-obliging power of the covenant according to the Act Sect. 21. I shall humbly offer further the judgment of the reverend Mr. Perkins who in his cases of conscience and other where doth resolve this doubt concerning the obliging power of an Oath both when it bindeth and when it bindeth not pag. 107. When an Oath bindeth not he resolveth in six cases Some of them I shall produce desiring that we may faithfully without prejudice apply to our case in hand Sect. 22. First an Oath bindeth not when it is against the Word of God and hath a tendency to sin I desire it may be considered whether this Oath in question being imposed by part of the two Houses be not as contrary to the Word as the Law of the Land and being an Vsurpation of the supreme Magistrates office as to publick Reformation hath not a tendency to sin whether it hath not a tendency to Injustice taking away without Law the liberties of such as are confirm'd so often by Magna charta whether also it doth not tend to the strengthning us in our disobedience as to the commands of our Superiours about Church-government and to the maintenance of the sin of discord and division about matters of this nature I am apt to think that when an Oath pleaded for produceth these effects it bindeth not for an Oath as Mr. Perkins saith is not to be a bond of iniquity Sect. 23 Secondly Mr. Perkins saith an Oath bindeth not when it is made against the wholsome Laws of the common-wealth because as he saith every soul is to be subject to the higher powers Rom. 13. Now whether to swear to change the Government either in Church or State be not against the wholsome Laws of the common-wealth I have shewed at large by the statute of the 25. of Edward 1. The great charter is declared to be the common Law of the Land and this as I have said secureth the liberties of the Church And if the Text that Mr. Perkins quoteth Rom. 13. Let every soul be subject to the higher powers doth not condemn the practice of all inferiours that shall impose a new Oath without a new Law especially to alter the old and ancient Government of Church and State I am much mistaken and desire to be better inform'd Sect. 24. Thirdly he saith further if the Oath be made by those who are under the Tuition of their superiours and have no power to bind themselves then the Oath bindeth not Now that the two Houses are under the Tuition of their superiour the King is very evident 1 Eliz. in Cawdryes case part 5. fol. 5. Every Member of the House of Commons and of the Lords too if I mistake not at every Parliament take their corporal Oaths that the King is the supreme and onely governor in all cases and over all persons and the said Statute of Eliz. is but declarative of the ancient Laws And in the first of Edward 6. all Authority and Jurisdiction Spiritual and Temporal is derived from the King therefore all his subjects are under his Tuition and Jurisdiction Sect. 25. I desire this may be a little thought on for if the Imposers of the Covenant be as our Law teacheth and as their Oaths declare under the Kings Jurisdiction and so have no power by Law to bind themselves by an Oath without a new Law and this Law cannot be made without the Kings consent as Mr. Prin doth acknowledge in his soveraign power of Parliaments pag. 46 47. That the Kings assent is necessary to make Laws and ratifie the King being the Head of the Kingdom and of the Parliament And this Solemn League and Covenant being never enjoyned by any such Law but by such who had no power to bind themselves I humbly conceive that we may safely without sin declare that it bindeth not me or any other for that which inse in it self hath no binding power bindeth not any person whatsoever Sect. 26. Especially considering what Mr. Perkins saith surther That an Oath bindeth not page 527. of Conscience when persons are not Sui Juris but are under the power of another proving it out of Number 30.3 If a Woman vow unto the Lord and bind her self by a bond being in her Fathers house c. verse 5. If her Father disalloweth her the same day that he heareth all her vows and bonds they shall be of no value and the Lord will forgive her The case is also the same when a Wife voneth ver 7 9. Now I humbly conceive this was the case as to the Covenant when it was Imposed by part of the two Houses the Father of our Country so far disallowed the same that in the day that he heard thereof he Issued out his Proclamation against it from Oxford and in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after his discourse upon the Covenant in which are so many passages which laid together must needs conclude that he in no wise consented to it Sect. 27. That you may observe the deep sense that he had of his subjects sinning against God by taking it after that he had I say given his Judgment in the general of it that he reckoned it to be the pawning of his peoples souls to his subjects of Scotland he doth conclude with this prayer for us To thee O Lord do I address my prayer beseeching thee to pardon the rashness of my subjects swearing and to quicken their sense and observation of those Just Moral and Indispensable bonds which thy word and the Law of the Kingdom hath laid upon their consciences c. make them at length to consider that nothing violent and injurious can be religious Sect. 28. There is a fifth case pag. 525. and that is this an Oath bindeth not if it be made of a thing that is out of our power As if a man swear to his friend to give him another mans goods this I conceive may be applyed to the case in hand to alter the Government of Church or State is not in our power neither by the Law of God or the Land we cannot do it without very great injury to others as you have learn'd and therefore to endeavour after it is a sin Sect. 29. And sixthly saith he If at first it were lawful and after by some means becometh either impossible or
approbation to the nine and thirty Articles of Religion mentioned in the Statute of the 13. of Queen Elizabeth and of the book of Common parayer c. Act. pag. 85. Secondly who are to subscribe and declare c. The persons from whom this is expected are onely schollars men of more then ordinary parts and abilities such as shall be thought fit to be Governors of others in the schools of the Prophets in both the Universities pag. 82. and all such as are thought fit to be Ministers and Teachers of others in the school of Christ the publick congregation pag. 72 85. These persons are to be light to the blind to be instructers of the ignorant Now our Saviour telleth us That if the blind lead the blind both will fall into the ditch And therefore should any such persons be ignonorant of what they are to subscribe o unwilling to it upon any fal e or erroneous principles it would prove of very dangerous consequence to the Reformed Religion and should not they be all of one mind who are Tutors and Teachers of others it must needs occasion great confusion and division amongst their Disciples and followers Sect. 3. All which being considered Subscription and Uniformity is so far from being a sin as that it is a duty which is required of these persons aforesaid An here by the wa cannot but have some ground of hope that the strict execution or this Act will keep out not onely all Papists and Romish Catholicks the professed Adversaties to the Reformed Religion of the Church of England from poysoning the fountaines of Learning and corrupting the Youth in our Vniversities but also any of their Emissaries from our publick Congregations who have formerly in the disguise of Anabaptists Quakers and others brought to many honest-hearted people into their present distempers for except they can do these things and that after the manner prescribed Assent and Consent unfeignedly and universally they are neither to have preferment or imployment in the places aforesaid And that they cannot do this what I have before quoted from Hardings own expressions doth evidence the same for he saith No good Catholick can allow of the devised Service of the Church of England Sect. 4. Now methinks this very consideration should calm our spirits to take the same into our further thoughts To this purpose I shall proceed to the next particular viz. the third and that is Thirdly the manner how this subscription or declaration is to be made In considering whereof I shall take in what the Act expresseth as the End of this Subscription after this manner p. 72. To the end that Uniformity in the publick Worship of God which is so desired may be speedily effected Therefore this declaration and subscription must be made the manner how you shall find pag. 73. with an unfeigned assent and consent pag. 84 85 to all the Articles to all the Prayers to all the Rites and Ceremonies So that from hence it is evident that this subscription and declaration as I humbly conceive must be with a n assent which is the Act of the judgment and understanding with consent and act of the will and affections and it must be unfeigned and without guile or hâ—pocrisie sincerity must attend both the assent and consent Thirdly there is the universality of this unfeigned assent and consent it must be to all and every thing rescribed in the book of Common prayer pag. 73. to all the nine and thirty Articles c. pag. 83. To evidence their agreement to that Doctrine Worship and Discipline which the Church whereof they are Members doth profess and practice Sect. 5. That we may now come to make a right judgment in this case taking for granted the manner here prescribed is no way contrary but agreeable to Christs Laws as the Scriptures evidently prove the great inquiry will be into the matter of Vniformity and Subscription c. And those are the Nine and thirty Articles of Religion the Book of Common prayer and all the Rites and Ceremonies of the same which generally contain these two particulars worthy of consideration Sect. 6. First as to matters of Faith or Doctrine Secondly as to modes and manner of Worship and Discipline Concerning the first of these the Nine and thirty Articles of Religion are to be subscribed unto and approved of Concerning the second the book of Common prayer with all its Rites and Ceremonies with the form or manner of ordaining Priests and Deacons is to be unfeignedly assented and consented to As to the former of these what I have to say is chiefly to inform those that are in my own station and capacity of the Lay sort that being rightly informed concerning these Nine and thirty Articles they may not be offended at the Subscription and Conformity of such Ministers whom they reverence and esteem Sect. 7. In the first place therefore be pleased to take notice that the Nine and thirty Articles of Religion 13 Eliz. do in the general contain a confession of the Faith of the Church of England as to matter of Doctrine Worship and Discipline That I have not given it a new name I find a person much esteemed for his piety and very modest in his Apology or Plea for the Innocent Mr. Josias Nichols an old Non-conformist I say in his Book so called printed 1602. now sixty years since giveth this term to the Articles of the Church of England The Confession of their Faith Sect. 8. Now as I said before that such as know little or nothing of these Articles and therefore may well be troubled if any of our good Ministers or Lectures should be laid aside as some have done already themselves laid aside Lecturing or preaching the Word of God upon this account as I suppose because that they cannot subscribe these Articles amongst other things I shall give you an account of some of them as I find them quoted by this worthy person whom I have often seen Mr. Josias Nicholls aforesaid saith he pag. 15. Therefore as it becometh the true people and congregation of God the Church of England humbly submitting it selfe to his Law doth meekly and constantly confesse that it is not lawfull for the Church to ordain any thing that is contrary to Gods written Word Artic. 20. And for this cause they describe the visible Church of Christ to be A congregation of faithfull men in the which the pure Word of God is preached c. Artic. 19. And dutifully and truly affirm that in our doings the Word of God is to be followed which we have expresly declared unto us in the Word of God Artic. 17. Sect. 9. I beseech you let us pause a little upon these Articles who know no more and let us seriously consider whether our Ministers have any just cause to lay down their Ministry because they must not lay downe subscription to these Articles which teach or professe amongst other things the Church hath no power to ordain
to represent a seale to confirme and an instrument to conveigh grace and I humbly conceive that where any of these are wanting it is no Sacrament A Ceremony may be as a sign to signifie or present to our understanding a spirituall truth or moral duty but being not affirmed of them that they are appointed as instruments to confer Grace or to be as seals of the covenant of Grace such a Ceremony though it may be of morall and spirituull use yet is it not a Sacrament And I humbly conceive to use such are no additions to Gods Word or Sacraments The signe of the Cross is no addition of a Sacrament to a Sacrament as is often said but onely a sign to put us in minde of such a Christian duty wherein if we fail Christ in whose name we have been baptized will be ashamed of us at the last day My argument at present is somewhat considerable I believe that there is no command of Christ forbidding any such mystical and significant ceremonies to be appointed by the Church Sect. 4. I now proceed through divine assistance to offer to consideration what I have propounded to prove concerning the power of the Church about Rites and Ceremonies Desiring such as would be more fully satisfied to consult the judgement of that godly and leaaned man Mr. John Randall who in his most Excellent Lectures of the Church published by that faithful Minister of Christ Mr. William Holbrooke and his Son-in-law Mr. Ithiel Smart late Minister of Ashby de la Zouch doth most clearly and solialy discourse on this subject whom though you shall find very exact and strict in affirming the Church hath no power to decree any mattters of substance in Religion without or besides the Scripture XXV Lecture of the Church pag. 131. which he proveth by clear and pregnant Scriptures and strong reason yet he granteth nay layeth it down as a Thesis or proposition which he proveth by Scriptures and giveth four reasons for it pag. 145. viz. That every particular visible Church hath power from God to ordain some outward rites and ceremonies for the outward carriage of Gods Worship Amongst which rites and ceremonies speaking of the bounds the Church is to keep in ordaining matters of ceremony under this head that they must have no opinion of Gods Worship placed in them as the Surplice and the Cross if the Church so enjoyn them it makes them unlawful if they have been abused so by the Papists That is not their sin now take away the abuse and the things may still be imposed and put in practice Sect. 5. If this be not a sufficient proof or vindication of the Power and Authority of the Church abou ceremonies in general and these two significant ones the Surplice and sign of the Cross I shall presume to give you in my poor and weak observations from the Scriptures of truth by way of furthe illustration And I argue thus That which is a Christian duty may lawfully be done without Superstition or Will-worship and may be subscribed as agreeable to Gods Word Now if Christians might not lawfully make use of terrene and common things to represent to their understandings spiritual and heavenly truths and to mind them of their duties our blessed Saviour would never have repeesented himself to us by such things whereby his spiritual worth and usefulness might be the more evidently presented to our understandings How often doth he by meat and drink by a Vine a door and such like affect our understanding with his usefulness and worth Now that which Christ hath sanctifyed by his own example is a sufficient warrant for us to observe and do Sect. 6. True it is some things there are about Gods worship which are particularly forbidden in the second commandement as to the making to our selves any graven Image though to worship God by or the second person in the glorious Trinity But any meanes that God hath not forbidden whereby we may signifie our inward Worship of God this is warrantable We do not find our Saviour condemning the Publican for using that significant ceremony of smiting upon his heart while he confest his sin Though doubtless it might signifie how angry he was with his wicked heart from whence all evil springs by smiting upon the place of its residence the breast though I can find no command for this in the holy scripture And the like might be said of that against which Mr. Josias Nicholls so excepteth against as a Sacrament that holy Ordinance of Marriage because that it signifieth as the Church expresseth it the Mystical Vnion that is between Christ and his Church Surely we may make use even of this representation by Matrimony to endeare our affections to Christ our spiritual Spouse and yet not be guilty of Will-worship or superstition because the Apostle Paul doth from this very argument presse husbands to love their wives Eph. 5.15 32. and therefore what we know of matrimonial love may teach us to love Christ with a conjugal affection Sect. 7. And might we not lawfully use such common things in themselves to affect our understandings with spiritual things the Spirit of God would never teach us by them It is no superstition calling to minde the affection that we see in Mothers to their children to strengthen our faith in the love of Christ to us If this might not lawfully be done without superstition and Will-worship God himself would never teach us by such representations saith he can a Mother forget her child c. yet will I not forget thee In like manner the consideration of the sign of the Cross which is a representation of all that Christ suffered for us to mind us of our duty of confessing of Christ to which nothing can more engage us then the remembrance of what he endured for us upon the cross when he despised the shame thereof for us as the Apostle speaketh To subscribe to the use thereof in Baptism is lawful Sect. 8. Now though it may be objected that there is a particular Ordinance even that of the Supper to remember us of his death and sufferings upon the cross and therefore the use of this sign of the cross if it be not superstitious yet it is superfluous It may be considered of that besides an Ordinance appointed of God for a general use it is warrantable to make use of particular reembrances of Gods mercy and our duty though we have no particular command for them Many instances of this might be given in the Church of the Jewes who were most strictly tyed to particular circumstances in Gods Worship in matters of Religion yet for to keep up particular remembrances of Gods mercy to them and their duty to witness that they were Members of the true Church to avoid contention in after-ages and such like ends referring to Religion they have without any particular command from God instituted significant signs for the purposes aforesaid Sect. 9. Passing by many I