means to correborate and rectifie your judgements as to matter of Vniformity and obedience to our Superiors therein and to prevent your scandalizing observe this Rule in your hearing and reâ—ding and be very carefull to decline what ever may evidence to others as well as to your selves that ye are willing to be deceived And let me perswade you not to rest in a loose and confused knowledge of your liberty and of the liberty of others as to these things I have somewhere read that a little loose knowledge in natural Philosophy is very apt to make a man an Atheist whereas a deep and through knowledge of the secrets of nature may be a great conviction of a Deity Even so a loose confused knowledge of these things in controversie is apt to make a person very scrupulous if not schismatical whereas a distinct and well grounded knowledge from Scripture Antiquity and the Writings of Learned men will deliver a man not only from scrupling himselfe but from censuring and condemning others about these indifferent things Now that knowledge which delivereth from the committing of such unchristian sins is well worthy of the labour of digging for it as for silver and of the seeking for it as for hidden treasure Which having obtained through Gods blessing upon your endeavours even but such a measure as may keep you from scrupling your selves and being scandalized at the obedience of others I beseech you then be perswaded in the next place as a great means to heal our present divisions about modes of Worship and Government to moderate and proportion your Zeal accordingly And here let me commend unto your practice a most rare Rule of Mr. Paul Baines one that is reckoned in the Petition for Peaee for one of those Worthies that did take Non-Conformity to be a sin Now saith he in his Commentary upon the Ephesians Mr. Hildersham in his 25. Lecture on 51. Psalm hath much there to this purpose Chapter 2. Verse 15. fol. 297. Whatsoever lyeth not in us to reform it shall be our zeal and piety to tolerate and with patience to forbear This excellent Rule he saith holds especially In such things that concern not so much what is essential to our outward communion with God or men as the due carrying on of every businesse in the said communion wherein there may be many superfluities and defects Salvâ tamen Ecclesiâ Yea he adds that in such a Church the best and truest Members may have more cause to rejoyce then to grieve Oh Sirs give me leave to tell you we do too frequently feed one another with that which increaseth our fears dislikes and discontents whereas this holy man tells us That even in such a Church wherein there may be many superfluities and defects the best and truest member may have more cause to rejoyce then to grieve I hope we all desire to be the best and truest members of Christ visible Church let us shew our selves to be such in provoking and encouraging one another to rejoyce more in that effectual reformation of the Doctrine of our Church which Mr. Baxter doth acknowledge as you will find in this following Discourse then in being grieved and discontented at those superstuities and defects which we may suppose are yet in our Worship and Discipline Were but this rule aforesaid well digested in our hearts and reduced to practice by us it would hugely tend to the rectifying of our zeal and the stilling of our discomposed mind I fear many of us are apt to think that what we may judge to be amiss in the modes of Worship c. our zeal and piety is not to tolerate but to endeavour the extirpation thereof But this holy man was of another mind That whatsoever was not in our power to reform it shall be our zeal and piety to tolerate And that we may be all of his mind for the future whatever we have been for the time past and take heed of this dangerous Doctrine viz. That the Church needeth not to stay for the Prince in reforming any abuse but may reform it though the Prince say no. Which Dr. Somes that wrote against it in Anno 1589. calleth one of the execrable fancies of Henry Barrow and John Greenwood I shall give you one of his arguments as a preservative saith he pag. 9. Gods Religion was greatly decayed in King Sauls time the holy Tabernacle was broken Gods Ark was in a private mans house the Israelites had private Chappels in Hills and Groves David and other holy men in those dayes did onely mourn for these corruptions but it being not in their power to reform they waited till after the death of Saul the Reformation being put into Davids hand with the Government This being therefore a great Error that the Church needeth not to stay for the Prince in reforming abuses but may reform them whether the Prince will or no I desire it may be well considered of that for Subjects to swear that they will reform what they judge amiss whether the Prince will or no is a greater Errour then the former and for Subjects to think themselves bound by their Oaths so taken for to endeavour so to do is the greatest Error of all three This I hope I have proved more fully in the following Discourse to which I refer you And therefore beseeching you to lay aside all such disturbing principles of confusion let us consider what this holy Mr. Baines and other good men have said which I have quoted in another place That whatsoever is not in our power to reform it shall be our zeal and piety to tolerate and patiently to forbear It is not in our power to be publick Reformers but if our zeal towards that which is not in our power to reform were turned into a zealous resolution and endeavour of reforming our selves and those that are under our power and charge in our families we should soon see such a publick Reformation as might better deserve the name then what we have seen unto this day Let us not therefore seek the reforming of others so much as our selves let us not mind so much the failings of others as our own Above all let us take heed that our zeal mislead us not even in the performance of a very necessary duty for these times even that of mourning for the sins of others It is doubtlesse a great evidence of our zeal and demonstration of our love to God and the souls of others to mourn for the pride prophanenesse and wickedness of others But yet as we may miscarry in works of great piety and charity as our â—aviour doth instance in those of prayer and giving alms for want of a puâ—e intention in the performance of the same so also may we in this very duty I remember the Prophet Jeremiah that wished his head to be a fountain of tears saith Jer. 13.17 My soul shall mourn in secret for your pride So that except we are called publickly
their continuance therein to lead others out of the way by their example I remember a very good Note that I not long since heard even from David's own practice Psal 119. That it was a very great piece of Christian ingenuity to retract our Errors Now whether it be not an Error or a huge mistake to publish to the World and frequently to deliver in Pulpits what you shall find Petition for Peace pag. 11. That all additions to Gods Worship are sinfull and to intimate that to subscribe to any thing but what is contained in the holy Scriptures would accuse the Scriptures of Insufficiency Petition for Peace pag. 7. Without distinguishing of additions to substantials or circumstantials in Religion as I find Mr. Ball doth frequently and faithfully by which the loyal Subjects of Christ might be delivered from their fears of his displeasure by the use of those things which so much would conduce to Concord and Unity Surely these are Errors and very perplexing to the minds of weak Christians with others eidem farinae which I desire may be considered of To make these more evidently so I have taken this great pains to the endangering of my health the denying my self of rest while others stept and breaking through many avocations I have had so suddenly to digest my inward thoughts and bring them to this method that I now present you with To take off all just occasion of censure for one abounding in his own sense I offer you throughout the sense and judgement of very Pious and Moderate persons as aforesaid And therefore I beseech you once again but to consider of what I find affirmed by Martin Bucer in his Epistle aforesaid of whose judgement I do professe my self to be in this point as to Conformity my design being much the same with his to that worthy person before named after that he had answered his Arguments which are too much used in these days saith he pag. 6. If therefore you will not admit such liberty and use of Vesture to this pure and holy Church because they have no commandment of the Lord nor no example of it I doe not see how you can grant to any Church that it may celebrate the Lords Supper in the morning and in an open Church especially consecrate to the Lord that the Sacrament may be distributed to men kneeling or standing yea to women as well as men for we have received of these things neither Commandment of the Lord nor any example yea rather the Lord gave a contrary example But it will be objected saith he pag. 7. That in England many use vestures with manifest Superstition and that they do nourish and confirm the people in superstition Even so it may be answered very many abuse this whole Sacrament as also Baptisme and all other Ceremonies Therefore let us withstand this mischief and vanquish it utterly He looked it should seem upon it as a mischief to be vanguished to argue from the abuse of a thing against the lawfull use of it And he doth further shew which way our endeavours must chiefly lie Saith he pag. 7. Let us chiefly endeavour that the heart may be purged by Faith which Faith is first begun and encreased by the hearing of the Word This hearing is brought by the Preachers of the Goseel such therefore let us call for and that there may be store of them let us be earnest for Reformation This holy man was farre from the mind of those that judge their earnestnesse for Reformation consists in opposing of Formes of Prayer Vestures and Gestures even about Gods Worship and being dead yet speaketh to you by my means assuring you that you are quite out of the way in resolving to lay down your Ministry rather than you will observe and obey the Act for Uniformity Methinks the Counsel of the Wise man should be much upon your hearts at this time Ecclesiast 10.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Si Spiritus dominantis ascenderit super te locum tuum ne demittas quia sanitas quiescere faciet peccata magna If the Spirit of the Ruler by his Lawes may seem to arise up against us what then are we to arise up against him No leave not thy place we are set in a state of subjection to the higher Powers and therefore let us not give over the work where about God hath set us but think rather of yielding obeidience for yielding pacifieth great offences some render the Word Vir sanans Annotations on the place a Healer and so the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that by modest and gentle behaviour seeketh to heel the wound and breach between him and his Soveraign shall pacifie great offences The offence that the Prince may take at our not obeying and the offence that we might take from the Prince commanding are removed by yeilding of obedience So then that wisdom which produceth obedience is of a healing nature I beseech you Sirs let the Counsel of the Holy Ghost in this place prevaile with you to keep your places depart not from them but from those Opinions which may hinder from that yielding that may be of so healing a vertue at this time It is a difficult work as the aforesaid Martin Bucer hath observed and therefore he not onely pressed it in that place but saith he further in the said Epistle pag. 9. We see now being taught by the experience of so many years that the Lord granteth but to a few to depart from that sentence which they have once fastned themselves in specially if also they have contended for the same Surely if ever this were a mercy to any it would be to us in this Juncture of time a mercy indeed which God granteth but to a few to depart from that Sentence or Opinion which they have once fastned themselves in Oh would God grant this mercy unto you the Ministers of this City so blessing the endeavours of those that would perswade you to the lawfulnesse of Obedience to all that the Act for UNIFORMITY requireth that they might be effectual with you to depart from that Sentence that Opinion that some are supposed have fastned themselves in because they have so vehemently contended against them as superfluous superstitious unnecessary and unlawfull How would then the true work of Reformation of which Ma tin Bucer speaketh go on whilest Superiours in commanding and Inferiors in obeying do reciprocall love each other and seek the publick good How would the substance of Religion and the power of Godlinesse be promoted when there is a Concord Vnion and Agreement between those persons in the publick Worship of Almighty God which have supposed the one party to be too common irreverent and homely the other too carnal and formal in their devotions How would then the Jesuites be disappointed in their present hopes and expectations How would then many erroneous persons be turned from the error of their wayes the poor Quakers be brought to see their
pitiful mistakes and those which have seperated from the Church of England as a false Church to see that they have been of a false Opinion Doubtless we should then and I fear not till then be practical Christians as to those Gospel-duties which I find conjoyned together by the Holy Ghost in one verse 1 Pet. 2.12 Honour all men love the Brotherhood fear God Honour the King As we are now in this confused and devised state and condition much out of love with Uniformity Many of us do profess that we love the Brotherhood those that are of our own Fraternity of this or that party but we do not honour all men but herein the Lord be merciful to us how do we dishonour and reproach one another if they be not of the same way for modes of Worship and Government which we like best our selves The offences of the tongue Baxters Vain Religion of the Formal Hypocrite pag. 198 205. by all sorts of persons you will find reproved at large which sheweth that yet we are far from honouring all men Many there be that doe professe they greatly fear God but they do not honour the King by yielding obedience to his lawfull Commands but dispute the meetnesse and the fitnesse of them If therefore now by what I have in the integrity of my heart offered to your consideration the God of Love and Peace shall incline your hearts to yield universal obedience to the Act for Uniformity you will thereby shew your selves to be such as truly fear God who is the God of Order that you honour the King love the Brotherhood and honour all men you will have no occasion then to censure those that differ from you in modes of Worship nor any to censure you if once there be an Uniformity therein For all these good ends and purposes Reverend and much Honoured in the Lord do I humbly offer these my ensuing Meditations to your View which hoping you will take by the right handle desiring your charitable construction and reception of this extraordinary attempt beseeching God to accompany it with as extraordinary a blessing that it may obtain my desired ends and aime I take leave to rest London July 7. 1662. The unfeigned desirer of your Continuance in the Ministry R. L. TO All true lovers of Truth and Peace with the Prosperity of this famous City and Kingdom and the continuance of their Pious Preachers still amongst the Inhabitants of the City of London especially Worthy Fellow-Citizens THat I may remove a very grand obstruction to the reception of those Truths which only Christian Love and Charity have compelled me to make publick in these following Papers Let me prevail with you in the first place to fix this seriously upon your Souls and really to believe it That although I do plead for Uniformity as the way to Unity and the means to continue our good Ministers still amongst us yet that I plead not for formality in the Service of God I know that is a dangerous sinne and desire it may be shunned by my selfe and all others as the very cut-throat of the Power of godlinesse But yet withall give me leave to tell you that want of Uniformity and a publick Agreement in publick Worship is a great impediment not only to that Peace which Christ hath left amongst us as a Legacy of precious concernment but also to the propagating of Religion amongst us in the life and power thereof And that other good men have been of my mind herein I find by their Writings especially that scrious recommendation of Church Unity and Uniformity written by Mr. John Brinsley of Yarmouth Anno 1646. a Discourse very seasonable and worthy of your perusal I may peradventure by way of perswasion to Uniformity seem to some to speak too much for the lawfulnesse of what the Law requireth as a means for the settlement of a publick Agreement amongst us in the Worship of God But if you please to consult with the Reverend Mr. Richard Baxter in his Five Disput you will find that he hath said so much to this purpose that it may well be matter of wonder that he and others are so backward in declaring their Conformity For though many weak Christians by general discourses against Idolatry Superstition and Will worship are apt to think that all circumstantial additions to Gods Worship are sinful and that thereby Gods Ordinances are polluted with umane inventions yet you will find Mr. Baxter fully declaring the contrary particularly that a stinted Liturgy is in it self lawfull pag. 359. which he proveth bâ— eight very good Arguments That it is lawfull to use a Liturgy that is not taken out of Scripture as to words pag. 380. That significant Ceremonies are lawfull as the Surplice and Sign of the Crosse meerly as a professing signall action pag. 405. That Musical Instruments and the help of more artificiall Singers and Choristers are warrantable pag. 406. And speaking concerning the lawfulnesse of professing Signs as subscribing our names standing up or the like pag. 404. Sect. 18. he saith To this end and on these terms was the Sign of the Crosse used heretofore by Christians and afterward standing up at the Creed as also adoring with their faces towards the East c. They used those onely as significations of their own minds instead of words as the Prophets of old were wont by other signs as well as words to prophesie to the people c. Now the said Reverend Person after several instances of this nature to which I referre you saith pag. 406. Sect. 15. In all these cases it is no usurpation nor addition to the word or institution of God for man to determine it is but an obeying of Gods commands c. which passage I beseech you all seriously to mind your Ministers of As also what he most Christianly then professed concerning kneeling at the Sacrament pag. 411. That though it might be sinfully imposed yet saith he for my part I did obey the Imposers and would do it if it were to doe again rather than to dislurb the Peace of the Church and be deprived of its communion For saith he further I am not sure that Christ intended the example of himself and his Apostles as obligatory to us that shall succeed I am sure it proveth Sitting lawful but I am not sure that it proves it necessary though very convenient But I am sure he hath commanded me Obedience and Peace These things premised I hope will not only prepare you to read what I have written without prejudice but also provoke you to joyne with me in prevailing with your beloved friends of the Ministry that they will to what I have written in this Discourse seriously adde the corsideration of what I have last quoted from that worthy person Mr. Baxter from whence it will appear that what ever they may doubt or scruple as to this or that particular command of their Superiors as to matter of Conformity yet this
other I desire may be buried in everlasting forgetfulness and should not mention it now the remembrance thereof being so grievous to me and should be to all tender-conscienc'd Christians but that I desire so much may be gathered from it as may be a means to prevent the like Enterprises again Sed sat verbum sapienti Sect. 16. I have observed this as one great argument used by the Non-conformists to reclaim those of whom Mr. Nicholls complaineth as great hinderers of their desired Reformation for making a rash and temerarious separation from the Church of England That they should consider how much God had shewed his displeasure against that way by the perverse spirit that he had mingled amongst them so that they could never agree amongst themselves implying that their divisions were a punishment for their sin Sect. 17. And surely if this were but well thought on we might have cause in this gloomy day of darkness as is supposed to descend into our hearts and suspect our selves whether those divisions which are our sin occasioned though our disobedience to these commonds about these supposed unnecessary Impositions may not be a punishment for sin also I beseech you therefore laying aside your contentions about these things let us follow the things that make for peace according to the Apostles counsel and things whereby we may edifie one another Amongst which if I be not mistaken Uniformity is one and obedience to the Law that requireth it is the way to Unity Sect. 18. And think not to say with your selves as I somewhere find it is said That these are but poor and inconsiderable things to be enjoyned upon such severe penalties as the Law inflicteth Is not the faithful Preaching of the Gospel the Unum necessarium the one thing necessary and do you think that the Lord is better pleased with Re-ordination Subscription and Ceremonies then the saving of souls that Uniformity agreement and concord must be placed in those things which are no way necessary to salvation Sect. 19. Doubtlesse God is more pleased with the saving of souls then with the things before-named absolutely considered and should Vniformity in these things be required as necessary to salvation and holiness placed in them obedience to such commands were sinful and might justly be scrupled But as they that command if I mistake not are not therefore guilty of Affirmative superstition O take heed that you by refusing are not guilty of Negative superstition which you seem so much to dread which lyeth in placing sin in those things which God hath not chusing rather not to preach the Gospel then to be Uniform in one mode of Worship and Discipline Sect. 20. Surely if we had learned what this meaneth indeed The Kingdom of God consists not in meats or drinks but in righteousness peace and joy Rom. 14. we would proportion our zeal more about those things wherein Christs Kingdom consists then about Meats and Drink matters of modes of Worship and Discipline For my part I do not believe that in the imposing of these things aforesaid so severely that the Kingdom of God doth consist but subordinately as it may prevent those sins which keep souls from entring into Christs Kingdom those dividing sins before-named neither that the Kingdom of Christ consists in the violent refusal of obedience to their commands Sect. 21. But I am perswaded by what I find by my own experience that could we but follow the Apostles counsel mind most the substantials of Christs Kingdom such as are holiness justice and mercifulness towards men in all which senses righteousness is taken and could we get our hearts peaceably disposed and from the sense of the inward joy of the Holy Ghost be joyful chearful and amicable in our converse with meu these substantials of Christs Kingdom ruling within us would so mortifie and circumcise that consorious morosity and narrowness of spirit which is contracted by our zealous contentions about meats and drinks these small and circumstantial matters of modes of Worship and Discipline that we should not think few or none godly but those that are of our mind and way But we should come to abound in love to all men and speak evil of no man which are the Gospel-preceps Sect. 22. And what would then be the effect of this the Apostle telleth us in the words following ver 8. He that in these things serveth Christ he is accepted of God and approved of Men. This is worthy of consideration that whereas our Saviour hath foretold his Disciples that they shall be hates of all men for his name-sake Yet here he that serveth Christ in these things wherein his Kingdom chiefly consists that to his holiness joyneth righteousness and mercifulness doing good to all that is peaceable and free from censoriousness in his converse and subject in lawful things to his Superiours he is not onely acceptable to God but approved of men That enmity that is between the seed of the Woman and the seed of the Serpent is suspended by the exercise of those good works which the Apostle tells us are profitable unto men Titus 3.8 I say by this we come to be approved of men even by all but such as have not un-Man'd themselves by horrid debauchery and beastly lusts Sect. 23. Be pleased to consider what the Apostle Peter saith to this purpose 1 Pet. 3.8 after that he had exhorted them to what I now exhort you to be all of one mind c. He giveth this reason to urge it If any man long after life and would see good dayes let him endeavour first to be good himself and let him shew his goodness by eschewing evil and doing good by seeking peace and following after it And then saith he ver 13. Who is he that will harm you if you be followers of that which is good as members of a politick body who is he then that will harm you We that are peaceably-minded shall live quietly amongst men they will approve of us and we by our good conversation shall put to silence the ignorance of foolish men We shall not then fear Gods Deacon the Magistrate Wouldst thou not saith the Apostle be afraid of the power do then that which is good and thou shalt have praise of the same Sect. 24. Now because that to this it may be objected That here lyeth the ground of all our fears and scruples that what the Magistrate commands by this Act of Vniformity is to put us upon the doing of that which is evil we desire to be followers of that which is good but we cannot think to declare that the Solemn League and Covenant that we have taken to be unlawful and bindeth no man is good but a sin And to declare our unfeigned assent and consent to all and every thing contained and prescribed in and by the Book of Common prayer and to the manner of making ordaining and consecrating of Bishops Priests and Deacons This we do very much fear is not
our own particular places and callings by a lawful Authority this maketh that which was Treason in others to be a duty incumbent on us by virtue of the Oath aforesaid Sect. 6. For answer to which I humbly conceive though it be an evil thing after Vows to make inquity yet to prevent a greater evil it is that which is our great concern at this time to do that which we should have done more seriously before we entred into the said Covenant make this inquiry Whether any persons whatsoever who have no Authority from Gods Law or from the Law of the Land to alter the Government of Church and State though for so good an end as publick Reformation are a lawful Authority to impose an Oath upon others for to endeavour to do that thing which is unlawful in it self For if this appear to be the case I humbly conceive that we may lawfully make this Declaration That I hold my self or any other person bound by the Solemn League and Covenant to endeavour the change or alteration of Government both in Church or State Sect. 7. In order to the clearing of this let us first to the Law and to the Testimony even unto the sacred Word of God For in the inquiry which I propound we are all to make for the satisfying of our consciences The rule I propose is first Gods Law whether any persons whatsoever who have no Authority from Gods Law to alter the Government of Church and State though for so good an end as publick Reformation are a lawful Authority to impose an Oath upon others I beseech you Brethren who do so much press for a command out of Gods word to warrant what you do to show me where there is any command of Christ or any approved example in the Holy Scriptures for subjects without the consent of their Prince and Soveraigre to swear and make others to swear that they will endeavour an alteration of Government in Church or State though for so good an end as publick Reformation Sect. 8. I must needs profess that I do not or cannot upon my own search find any precept or president for the same in the Old Testament In the New indeed I find general precepts for Christians to submit themselves to Principalities and Powers 1 Pet. 3.1 To yield obedience to every Ordinance of man for the Lords sake whether it be to the King as supreme or under-Governours that are sent by him c. 1 Pet. But nothing that may give warrant for this practice for subjects to bind themselves or others to endeavour any alteration of those humane creations to which they are to submit for the Lords sake Neither by an Oath or Covenant to swear a publick reformation without or against the consent of their Kings and Governors And therefore which is observable all Covenant-reformations from Joshuahs time to Josiahs time were regularly commanded by the good reforming Kings and chief Rulers but none by the Elders of the people against the cammand or consent of their Soveraign The Covenant that all the people stood to 2 King 23.3 was made by the King And the King stood by the Pillar and made a Covenant before the Lord and the Oath at which all Judah rejoyced was not by them imposed upon the King but the reforming King 2 Chron. 15.8 9 15. compared after that Asa had taken away the abominations out of the Land of Judah and Benjamin Verse 9. he gathered all Judah together This was the ground of the Assembly at Jerusalem in the third year of the reign of Asa they assembled not to make this Oath at which all Judah rejoyced without the Kings Authority by which he did gather them together Sect. 9. If therefore there be no command or example in the Old Testament approving this practice the express commands of the New Testament forbidding things of this nature and tendency the scope of that place 1 Pet. 3. being to arme the Christian Churches against that vile Sect who called themselves Gnosticks as knowing more of the mysteries of the Gospel them others who taught amongst other things destructive to humane society the Doctrine of liberty and manumission to Christian subjects and servants as by considering of what followeth to the 12. Verse may appear And thus now having from Gods Laws shewed that there is no precept or president for subjects yea for the Elders of the people to enter into a Covenant for publick reformation without the consent or gathering together of the King and that therefore consequently they are no lawful Authority by the Law of God to impose an Oath upon others Sect. 10. This being considered I humbly conceive that we have nothing now left to resolve our consciences in this case but the known Law of the Laid and the Fundamental constitutions of its Government And I should think this very consideration should put such of the Ministry as are scrupulous to a little pause and make them to suspect their own judgements in this point all this while The resolving of this case of conscience being so different from those whose subject matter are not so perplexed intricate and doubtful that without the help of the Lawyer the Divine may prove but a blind guide and when the blind lead the blind our Saviour tells us both will fall into the duch Sect. 11. I have somewhere read a very good direction which if we had followed at first might have prevented this inquiry now concerning making Vows and Covents That no action which is matter of Question and Dispute especially of Religion should be the matter of a Vow And the instance that is given is in a case somewhat like ours which I desire may be laid to heart Sie Novatus Novitios suos compulit ad jurandum ne unquam ad Catholicos Episcopos redieriat Euseb l. 2. Eccles Histor For Novatus the Authour of the second great schism as I find in Mr. Brinsley's Arraignment of Schism for him to compel his Novices which he had drawn into that sin with him to enter into an Oath that they would never return to the Catholick Bishops never be ordained by them more or submit to their Jurisdiction the matter of this Oath was unlawful in a very mild sense because doubtful Sect. 12. And if the modes of Worship and Discipline were not doubtful and disputable amongst us when this Covenant of endeavouring to alter the Church-government was imposed what was the reason that there were such writings for and against the mode of Church-government c. almost ever since the Reformation of the Church of England Sutcliffe de Presbyt edit 1591. Bilsons Perpetual Church-government 1610. with those contests which were betwixt Dr. Downam and the Diocesans Tryal much about the same time with many others and continued to the sitting of the Parliament called by the King 1640. So that doubtless these matters were very disputable and to be made the subject of an Oath we now find dangerous as I
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
unlawful for when it becometh impossible then we must safely think that God from Heaven freeth a man from his Oath which I think also is considerable in this case And saith he when it doth begin to be unlawful then it ceaseth to bind because the binding virtue is onely from the Word of God which bindeth not to any thing forbidden in the holy Scripture or that is unlawful either from the Word of God or the Law of the Land I beseech you consider that if when an Oath whose institution by God is to be the end of all strife shall have a natural tendency to the maintaining of strife division and contention to be the occasion of wars and commotions in the Land of our Nativity to administer matter and occasion of jealousie in our Superiours that while we judge our selves bound in conscience by an Oath that we have taken to endeavour to alter and change the Government whether he will or no there can be no safety Sect. 30. Consider I pray whether in this case an Oath which we have apprended lawful at one time may not now begin to grow unlawful because that the word doth forbid resistance of the powers that are over us and doth require obedience of us for conscience sake the contrary whereunto we do exert in our endeavours to change the Government though we should never be able to effect the same Sect. 31. And therefore upon all these considerations which I now offer to all peaceable spirits to you especially which should be the Embassadours of Peace and should with John the Baptist be Instrument by your Ministry to turn the hearts of children towards their Parents Let what I have offered as the judgment of that Orthodox and Reverend Mr. Perkins who being dead and so above all interest yet speaketh that as to the not binding power of an Oath which I hope may prevail with you to declare That you hold that there lyeth no obligation upon you or any other person from the Oath commonly called the Solemn League and Covenant to endeavour any change or alteration of the Government of Church or State especially considering that if I be not in a very great errour I have made it appear by the Law of God and of the Land that it is an unlawful oath and that it was imposed upon the Subjects of this Realm against the known Laws and Liberties of the Kingdom Both which are to be declared also and doubtlesse may very well be without sin Sect. 32. There is also another thing particularly to be declared against required by the said Act which I do hold needful to speak a word unto though I hope but very little if not at all scrupled by Presbyterian Ministers or People and that is to declare That it is not lawful upon any pretence whatsoever to take up Arms against the King and that I do abhor that trayterous Position of taking Arms by his Authority against his Person or against those that are commissionated by him But of this in the next Chapter briefly 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 Section 1. THat this Declaration may be chearfully made by all His Majesties subjects and especially the most zealous haters of Rome and Popery and also may be lawfully made without sin one would think there were no need to speak a word in that behalf But considering how much the Reformed Protestant Religion hath been dishonoured how much the. * Bilson the differences between Christian Subjection and Unchristian Rebellion Edit 1536. lib. 3. pag. 92. Jesuites Doctrine of the lawfulness of the Subjects taking up arms against their Prince hath of late years been too much justified I shall write a little more then I intended referring the Reader to more of this subject in Bilsons Answer to this Jesuitical doctrine Bilsons subjection lib. 3. pag. 97. and so on Sect. 2. That this therefore may lawfully be declared that it is not lawful upon any pretence whatsoever to take arms against the King c. I argue thus That which is unlawful by Gods Law and of the Land for me to do I may without sin declare to be unlawful But for subjects upon any pretence whatsoever to take arms against the King is unlawful and therefore I may declare according to the Act. Now that for subjects upon any pretence to take arms against the King is unlawful Rom. 13.1 may serve for a Scripture-proof instead of many Let every soul be subject to the Higher powers for there is no power but of God and the powers that be are ordained of God ver 2. Whosoever therefore resisteth the power resisteth the Ordinance of God and they that resist shall receive to themselves damnation It is you see a most dangerous sin to offend this Gospel-precept by our disobedience which commands and requires subjection of every soul No persons of what order or degree soever whether Ecclesiastical or Civil but are to be subject to the Higher powers thereof him as the Apostle Peter doth acknowledge to be the supreme the King whom the Laws of the Land doth invest with Supremacy of Jurisdiction in all Cases and over all persons in his own Dominions Sect. 3. But to resist the power this is to resist the Ordinance of God and therefore the punishment is expressed to be so dreadful to deter us from it For they that resist shall receive to themselves damnation instead of getting dominion over others they shall receive damnation to themselves Whoever therefore taketh up Arms upon any pretence whatsoever be the cause never so good against the supreme and higher powers must have his commission for it out of Gods Word otherwise you see it is a very great sin How contrary it is to Gods Law you may read more in Bilsons Christian Subjection I having I hope said enough to perswade to the lawfulness of making this Declaration from the unlawfulness of taking up Arms against the King upon any pretence whatsoever it being so expresly forbidden to resist Rom. 13.2 now he that taketh up Arms against his King resisteth him Sect. 4. But further I may declare it is not lawful upon any pretence to take up Arms against the King because the Law of the Land forbids it and maketh it to be high Treason so to do Mr. St. John's speech pag. 6. the words of the Statute are 25 Edward 3. If any man do levy War against our Lord the King in his Realm this is declared to be Treason And so also is the arising to alter the Religion by Law est ablished 4 of Philip and Mary not repealed if I mistake not These being the known Laws of the Land such Ordinances of men to which we are to yield obedience for
conscience sake and for the Lords sake Therefore to declare that it is not lawful to take Arms against the King is warranted and may be done with a safe conscience Sect. 5. And that we may lawfully declare that I do abhor that trayterous position of taking Arms by his Authority against his person or against those that are commissioned by him this is agreeable to Gods word also The Scriptures which command us to honour the King 1 Pet. 3. mean his Person as well as his Authority it is so doubtless in reference to our natural Parents whom we are commanded to honour Command 5. that we honour their Persons as well as their Authority and therefore why not to our political Parents Further if I am to obey those which are commissioned by the King as Supreme That is those that are sent by him if this be our duty 1 Pet. 3. Then to take up Arms against those that are commissioned by him is sinfull and unlawfull Sect. 6. To affirm therefore that the Kings Authority is separable from his person and that I may take up Arms by his Authority against his Person It is High Treason by the Law of the Land and therefore may well be declared to be a trayterous position Sir Edward Coke in the 7. part of his Reports in Calvins Case saith thus fol. 11. In the reign of Edward the second the Spencers the Father and the Son to cover the Treason hatched in their hearts invented this damnable opinion That Homage or Oaths of Allegeance was more by reason of the Kings Crown or Authority then by reason of the person of the King upon which opinion they inferred these execrable and detestable consequences First if the King do not deme in him by reason in the right of the Crown his Lieges are bound by Oath to remove him Secondly seeing the King could not be removed by suit of Law that ought to be done per Aspertee that is by force Thirdly that his Lieges be bound to govern in aid of him and default of him All which were condemned by two Parliaments one in the Reign of Edward the second called Exilium Hugonis le opencer the other by the first of Edward the third chap. 2. all which Articles against the Spencers are confirmed by this last Statute the Article as I have read are extant in the Book called Veter a Statuta Sect. 7. Now if these things be so what manner of persons ought we to be as to our humiliation for what is past as to our obedience and subjection to the known Laws of the Land for the time to come and as to our satisfaction in the present case concerning the not binding power of the Covenant and the lawfulnesse of declaring against the taking up of Arms against the King And thus now having turned my heart in-side outward and shewed you what doth satisfie my conscience and may any other I suppose as to the lawfulness of declaring that I do hold there lyeth no obligation upon me or any other person from the Oath or covenant to endeavour the alteration or change of Government and how the same is in it self an unlawful Oath and imposed upon the subjects of this Realm against the known Laws and liberties of this Kingdom Sect. 8. I humbly conceive the counsel that was given by the Assembly of Divines in their exhortation to the taking of the Covenant is absolutely necessary to be followed which if I mistake not is this That if an Oath should be found into which any Ministers or others have entered not warranted by the Law of God and of the Land in this case they must teach themselves and others that such Oaths call for repentance not pertinacy in them I beseech you therefore if there be any consolation in Christ if any comfort of love if there be in you any compassion and mercy either to your own souls bodies estates with their peace and prosperity or likewise to all these great concerns of others which now lie at hazard by your means think of these things which I have laid before you Sect. 9. You especially who do more peradventure scruple the declaring against the binding power of the Covenant then many called Independents did long ago calling it an Almanack out of date or the Scotch Hook Be pleased to take these things into your calm and Christian consideration you more especially who have not corrupted your consciences by the purchase and possessing your selves of any of the Kings lands in Law called Patrimonium sacrum lex terrae pag. 5. or the Revenues of the Church which is sacriledge so to do Oh take heed that you drive not on the designes of those that we may suspect would fain involve us again in blood that they might lick up again those morsels that they have been forced to disgorge Sect. 10. And let the great concerns of your liberty and opportunity for the exercise of your Ministry for the good of souls the great doubtfulness at least of what you scruple as to the bincing power of the covenant to alter or endeavour a change in the Government of Church or State The assurance that you have to the contrary by the Body politick in this present Act of Parliament prevail with you to incline to what I have here offered to you upon this argument I have prefaced so much of the integrity of my heart and the sincerity of my intentions iâ— this Discourse that I shall now leave it to your consideration Sect. 11. And because that I am apt to believe that there are some amongst us that doe scruple obedience to the use of an imposed form of prayer should this scruple of the Covenant be removed this being greatly argued against by the Author of the Temperate Discourse about Liturgies and forms of prayer c. And also that there are others that though they should yield to the use of a Form yet not the Liturgy of the Church of England being assumed by the Authors of Plus ultra to be Tantum non the Mass-book by Discourse of Liturgies not to be used having been offered up to an Idol c. The Act of Uniformity requiting every Minister pag. 77. to declare That they will conform to the Liturgy of the Clurch of England as it is now by Law established Sect. 12. I shall through Gods assistance proceed by answering what is objected by these two aforesaid Authors make evident the lawfulnesse of Conforming to the Liturgy of the Church of England as it is now established by Law beginning first more generally with what is said by the Author of the Discourse of Liturgies a book which I have heard too much commended by some I much honour And then particularly by removing what is said by Plus ultra against the publick Liturgy as taken out of the Mass-book c. CHAP. VIII That Uniformity in publick Worship by obedience to an Imposed Form is lawful Section 1. COncerning Vniformity in publick Worship I have