be understood to be a Doctrine of Faith or not it matters nothing as to our question or to the unreserved subscriptions of most of the Ministers to all the nine and thirty Articles of which this is one 27. Lastly you say That the form of subseription required in this particular by the new Statute of Vniformity is such as was never required by Law before this requiring an unfeigned afsent and Consent 28. But give me leave to ask you Did you not subscribe to the thirty nine Articles before ex animo And were you not required so to do Now what act of your Mind was exercised in that your subscription if you did not assent And if you did assent did you not assent unfeignedly but hypocritically Or if you did assent unfeignedly did you not consent also thereunto 29. I need not tell you that very learned men judg that there is very little or no difference betwixt Adsentire and Consentire and doubtless if the object of both be the use of things as it is in the present Case they are all one though if there seem any difference between them assent hath the advantage consent seeming of the two to be the weaker and the less free expression of our selves 30. Therefore let the Statute it self decide the difference viz. that of 13 Eliz. 12. which hath rendred the Latine ex animo by the very term in controversie an unfeigned assent clearly intimating That all that have subscribed the thirty nine Articles ex animo have already given to the form and manner of Makâ—ng Ordaining and Consecrating Bishops Priests and Deacons their unfeigned assent and by consequence their consent too and need not without some other reason to the contrary scruple to do it again 31. But I hasten to the Case arising from the first part of this first Declaration which concerns the Liturgy against which you grant that there lieth the greatest burthen of exception CHAP. II. Touching the Book of common-Common-Prayer SECT 1. 1. WE come now to review the second Case arising from this first Declaration which is this 2. Whether it be lawful to declare our unfeigned assent and consent to all and every thing contained and prescribed in and by the Book Entituled The Book of Common Prayer 3. This I affirm and in the defence of my Assertion still stand upon my former ground viz. a supposition that I deal with persons that intended to have conformed had not these Declarations been required 4. To this you also encourage me while you say that though you could have conformed yet you cannot make and subscribe this Declaration 4. But my dear brethren give me leave to demand once more What hath hindred you cannot you assent and consent to that which your selves can practice or cannot you do it unfeignedly or cannot you declare so much 5. You say I tell you the Object of our Assent and Consent is not the words but things There are several Expressions which though we could safely read yet we do not so heartily approve them as we seem to be required not every thing as there expressed but every thing contained in the Expressions must have our Assent 6. Here pardon me if I fear you were somwhat in haste when you took your survey by Review you will find you have may I say too carelesly shuffled in an Objection I made betwixt the parts of my Answer to it and so force me to speak your own sence or indeed Non-sence 7. But I am about things and not words though I cannot but note that all you say about your wordy things are words that signifie nothing as to your own Case who say you could Conform to the book of Common Prayer and consequently I hope read the words thereof with your unfeigned assent and consent to the lawfulness of the same 8. This was the close of my former Answer to the Objection proposed and though you could not but think your selves obliged thereunto yet you have taken no notice of it in your survey at all 9. But at last you come home and object that there are some things contained in the Expressions which you cannot assent and consent unto but what are they SECT 2. Of let us beseech him c. 1. FIrst you are scandalized at that alteration in the Absolution Wherefore we beseech him is now rendred wherefore let us beseech him to grant us true Repentance c. It now seemeth you say to be an Authoritative Sacerdotal Absolution But truly if you think again I am very confident you will change your mind and judge with me that as the words are now altered they do not look so like an Authoritative Sacerdotal Absolution as they did before 2. Besides when you have well considered that we have constant and daily need to beg pardon and mercy and to receive Absolution for safety and Comfort from the Word of God I believe you will not much object against the declaring the word of mercy to the penitent by the Minister of the same though it should have been as now it is not made a standing piece of solemn worship in every approach to God 3. But you add if it be not a form of Authoritative Absolution yet it is a Ministerial Exhortation of the people But what then methinks that should pass well enough with us it being not refused but constantly practised in Scotland it self yea it is the substance of all our Sermons 4. But then you intimate that the Amen of the people thereto subjoyned is impertinent 5. Pray why impertinent subjoyned to an Exhortation more then to the Creed a Confession of our Faith or the Denuntiation of the Curses Deut. 27. Let us not discourage the people to declare their unfeigned assent and consent to an Exhortation to their duty though it be with an Amen 6. But this you hint you stick not at Ah what then You add we are to be convinced that the Words of the Lords Prayer are the Necessary and only lawful Petition for pardon of sin in every approach to God yet that is constantly subjoyned 7. Pray reflect a little upon these words of yours and I hope you will pardon me if I say you mistake 8. What can the force of these words be but that if you assent to the book of common-Common-prayer you must assent to that of which you are yet to be convinced viz. That the Lords Prayer is the necessary and only lawful Petition for pardon of sin in every approach 9. First I desire you to consider upon what occasion you utter this because the Lords Prayer is subjoyned to the Exhortation in the Absolution Now if you observe you will find we are not here exhorted to pray for pardon expresly and directly but for true Repentance acceptance of our present Duties the holy Spirit a holy Life and Eternal Joy as the words of the Exhortation plainly import 10. Again if this be granted to be a Ministerial Exhortation to pray for pardon of sin
how doth it follow that the Lords Prayer is accounted the necessary and only lawful Petition for this mercy in every approach to God is the Absolution in every approach to God Or if the Lords Prayer be must it therefore be accounted the only lawful petition of pardon of sin 11. Lastly all the reason you express to inforce this Conclusion is in your last words that the Lords Prayer is constantly subjoyned but that indeed is no reason at all for though it be constantly it is not only enjoyned as a Petition for pardon of sin and therefore you cannot say that it is reputed or enjoyned as the only lawful Petition for that end and consequently â—our Objection vanisheth 12. Can it be affirmed by any that converse with the Book of common-Common-prayer that if we do assent unto it we assent that the Lords Prayer is the only lawful Pâ—tition for pardon of sin while we find so frequent and so various forms to that purpose even from the beginning to the end of the said Book besides that of the Lords Prayer 13. What do those words in the Confession signifie But thou O Lord have mercy upon us miserable offenders spare thou them that confess their faults Restore thou them that be penitent How often do we meet with Lord have mercy upon us have mercy upon'u miserable sinners 14. Again more expresly Remember not Lord our offences nor the offence of our forefathers neither take thoâ— vengeance of our sins Deal not thou with us after our sins nor reward us after our iniquities mercifully forgive the sins of thy people and abundance more in the Office of Communion the visitation of the Sick Commination and indeed either more expresly or implicitely in every approach to God by the book of Common Prayer we have other Petitions of pardon of sin besides the words of the Lords Prayer 13. Thus we see that wise and good men may have cause to joyn with us in the words of our Liturgy that it may please thee to forgive us all our sins negligences and ignorances SECT 3. Of popular Responds 1. SEcondly you complain that you cannot Assent and Consent to the word Answer and the other directions for popular Responds for these are you say in Mr. Croftons Dialect Repugnant to the Apostles Rule Let all things be done decently and in Order 2. My dear brethren pray consider that though these things seem so directly repugnant to the Apostles rule of decency and order with you Mr. Crofton yet they did not seem so to our present Governours What Order can be prudently expected in Church or State if every private spirit should be Judge thereof and accordingly Act or Reject in publick Administrations Yea I dare in this thing appeal to your selves were you in the place of Government durst you trust the management of all indifferent things and all external Circumstances about Gods Worship to every private Discretion I am sure the Apostles did not 3. However you say in your Preface that you have admitted and could admit many inexpediencies for the liberty of your Ministry Now I am confident you will not say these are other then inexpediencies in your own judgments and the reason of this confidence your selves have given me page 15. where referring to these things you say you could submissively bear these things which cannot be understood but in the use of them and conformity to them Now how you can admit inexpediencies in your practice and bear with these things and yet not give some assent and consent thereunto I am still to learn especially that they are indifferent and not simply sinful though perhaps inexpedient in your opinion SECT 4. Of the Holy Table 1. AGain you are offended at the word Holy as an Adjunct to Table frequent in this Book for you know no holiness of Places or Instruments under the Gospel 2. For answer hereunto pray ask your selves in what sence Places and Instruments might be said to be holy in the time of the Law that the Gospel dispensation cannot bear as you seem to intimate 3. Nay rather is not that holiness that was restrained to some places and some things in the time of the Law now spread by the coming of Christ over all places and all things To the pure all things are pure What God hath sanctified call not thou common or unclean 4. So that any place or any thing that is capable of use in order to Gods Service by this grace of the Gospel we have liberty to use it and to set it apart for that peculiar use about the Worship of God as this publick house and not another this particular Table and not another c. 5. This I know neither you nor M. Crofton will scruple at and this granted you must needs confess that the exception against the word Holy as given to the Table is only a strife about a word for indeed you allow the thing and all the thing which this word as applied to the Table intends to signifie 6. Neither can you reply that it is improper to call a Table in this sence Holy seeing you may easily know the Church doth not intend by calling the Table Holy a proper but a figurative holiness or a holiness not inherent in the thing but predicated of it with respect to the end and use for which it is set apart which distinction I need not inform you hath undeniable ground in Scripture 7. Yet seeing you say you know no holiness of places under the Gospel give me leave to remember you of the Holiest of all Heb. 9. 3. and that peculiar to the Gospel-state the Holy Ghost signifying that the way into the Holiest of all was not yet made manifest while the first Tabernacle was yet standing v. 8. 8. Yea this seems to be a place to be entred into even in this life Having therefore boldness to enter into the Holiest by a new and living way And having a High Priest over the House of God Let us draw near with a true heart not forsaking the assembling of ourselves together as the manner of some is Heb. 10. 19 to 26. To this the Holy Citie answereth Revel 11. 2. 21. 2. 22. 9. 9. But I am afraid of being mistaken let me therefore have leave to add that the end of my alledging these Scriptures is only to let you know that Holiness is attributed to places under the Gospel Contenting my self with my former Answer to the Objection without any strict Application of the Scriptures pointed at to that end and purpose 10. Howbeit if you acknowledge as I know you do with the Apostle that there is such a thing as Sacriledge Rom. 2. under the Gospel you may easily perswade your selves that some things may warrantably bear the Attribute of Holy even under the Gospel for what is Sacriledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it unquestionably imports that either the things that are stoln or the place out of which they are
of common-Common-prayer and to the things themselves as they are practicable or proposed to be used or as before with respect to their use in the worship of God 13. Hence appears the difference betwixt the two Declarations easily enough In the first we consent to the use and the things to be used in the Second we move then Consent we promise that we our selves will use them or conform unto them 14. Give me leave to subjoyn two advantages which offer themselves from this interpretation towards a good accommodation betwixt us 15. 1. Then if there be any such thing found in the book of common-Common-prayer as is not of a practical Nature as a port of a publick Liturgy or capable of use in publick Worship and I humbly offer whether that touching Children dying Baptized is not such it need not be concerned in our Declaration or Subscription 16. 2. Things with respect to their use are properly and more immediately to be considered as fit not as good in themselves but as fit for the services for which they are intended yea it is not necessary that this filness be referred to the things to be used but rather the person that is to use them and our use of them 17. So that upon the just weighing of all Circumstances if we can consent that for the avoyding of certain great inconveniences the use of these things not sinful in themselves is a thing to be chosen that this Conformity is to be practised we have sufficient ground according to the Act to declare our Assent and Consent thereunto 18. What remains but that we are yet allowed thus to reason Here is such a Declaration required by Law and such a severe Penalty annexed for all that disobey it though I could rather have liked the book of common-Common-prayer if such and such things had been altered yet rather then lose my Living and therewith all legal Opportunity of serving the Church rather then shew my self cross and disobedient to Authority in lawful things rather then Ruine my self and Family for a thing indifferent though in it self I judge it inconvenient I do choose to be obedient and conformable and in order thereunto upon these grounds I declare my Assent and Consent unfeignedly to every thing to be conformed unto 19. Give me leave to add the Objection of others which you mention not They say if it had been said that we must assent to all things prsecribed only it might have served my interpretation well enough but it is all things contained as well as prescribed must be consented unto 20. I answer First it is contained and prescribed Not prescribed and contained so that prescribed seems to bound contained 2 't is contained and prescribed not or prescribed so that what is contained if not also prescribed we need not give our assent unto it it must be both contained and prescribed 21. But if there yet remain any doubt about the legal meaning of these words the Act it self explains it beyond all dispute You see in the words before cited that both the words Contained and Prescribed are referred to the use of the things to the use of all things contained and prescribed so that the Objection is nice and verbal only and thus vanisheth 22. If you should desire to have your own sence yet more secured I humbly conceive there would be no offence done to the law if you express your selves after this manner Having read the Morning and Evening Prayer according to the Book of common-Common-Prayer at the times thereby appointed and being required by the Act of Parliament after such reading thereof openly and publiquely before the Congregation to declare my unfeigned Assent and Consent to the Vse of all things in the said book contained and prescribed in these following words and no other Accordingly I do declare my unfeigned Assent and Consent to the Vse of all things in the said book contained and prescribed in these words and no other I. A. B. do here declare c. 23. What possible Exception can lie against such a recital of the words of the Act which are set immediatly before the Declaration in order to the making and subscribing of it while we add no words of our own nor take any from the Act or from the Declaration 24. If it be said you fear that a Declaration will not be accepted that is thus exclaimed and conditioned 25. Give me leave to say I cannot but believe there is no reason to doubt it or to desire it as a favour from any seeing you add no words nor put any sence upon the Declaration only reciting the words of the Act requiring and declaring according as is required in these words of the Declaration and none other 26. However suppose that that is not to be supposed that such a Declaration should be refused and that without such a kind of explaining your self you are resolved not to declare or subscribe at all Yet consider by so doing though not accepted you are not the worse or further off from your Living then you were before and now you may fit down quiet with this reflection that however you have done your utmost to satisfie the Law the World and your own Conscience CASE the Second Whether it be lawful to Declare in the words of the second Declaration 1. YOu consent to the distribution I made of the second Declaration into 3 parts That which concerns the taking Arms against the King Conformity and the Oath called the solemn League and Covenant 2. The two Cases arising from the first part taking Arms against the King you say do not much concern you and give me leave to return that I am not concerned to answer others 3. To the Case about Conformity arising from the second-part you add nothing out seem in haste to get into your strong hold in the last part of this Declaration touching the Covenant and thither I am ready to attend you and to engage with you 4. We are therefore fallen upon the main Case which was the sixth in order in my last book it is CASE VI. Whether we may lawfully declare in these words I do hold there lies no Obligation on me or any other person from the Oath commonly called the solemn League and Covenant to endeavour any change or alteration of Government in the Church or State 1. THis I affirm and undertook to prove it by an Argument taken from the matter of the Covenant as is here specified not with respect to the Government of the Kingdom there we are agreed but with respect to that of the Church wherein we differ 2. You also grant my Consequence that if this part of the matter of the Covenant appear to be sinful the Covenant is so far void of it self 3. The very Question then is Whether to endeavour a change of Church-Government be sinful or not I affirm it and give you my Arguments once again for it and heartily wish they may find in their new attire
willing to pardon Give me leave to conclude with those notable words of Famous Doctor Collet in his Sermon p. 28. which I desire to do with the same Spirit that he spake them if peradventure it be thought that I have passed my Bounds or have said anything out of temper forgive it me and ye shall forgive a man speaking out of meer zeal a man heartily lamenting the Decay of the Church and consider the thing it self not regarding my foolishness Consider the miserable end and State of the Church and endeavour your selves with all your Souls and Abilities as he to reform it so I to save it Now the Lord of peace himself give you peace alwayes and by all means Job 29 2. and O that you were as in moneths past My dear Brethren Farewell THE CONTENTS CASE 1. WHether it be lawsul to declare in the words of the first Declaration Page 1 CHAP. 1. Touching the Book of Ordination 1. CHAP. 2 Touching the Book of common-Common-Prayer 13 SECT 2. Of let us beseech him c. 16 SECT 3. Of popular Responds 21 SECT 4. Of the Holy Table 22 SECT 5. Of the old Translation of the Psalmes 28 SECT 6. Of the Salvation of Infants 30 SECT 7. Of Assent and Consent unfeigned 35 SECT 8. Of the phrase in the Act the use of all things c. 43 CASE 2. Whether it be lawful to Declare in the words of the second Declaration 51 CASE 6. Whether we may lawfully declare in these words I do hold there lies no Obligation on me or any other person from the Oath commonly called the Solemn League and Covenant to endeavour any change or alteration of Government in the Church or State 52 CASE 7. Whether any private or single person may lawfully endeavour the Alteration of Church-Government by virtue of the Covenant 51 SECT 1. Of the dissolving the long Parliament 59 SECT 2. Of the Reality and Nationality of the Covenant 66 SECT 3. Of the capacity of all Covenanters 68 CASE 8. Whether to endeavour to alter the Government of the Church be against the Right of the King 76 CASE 9. Whether to violate the Kings Right be not sinful 77 SECT 1. Of the Kings Right as Supreme Executor of the Laws 78 SECT 2. Of the King Right in the Government of the Church 79 SECT 3. Of the Kings Right as Legislator 80 SECT 4. Of the Kings Proclamation against the Covenent 89 CASE 10. Whether the Covenant to endeavour the Extirpation of Episcopacy be against the Laws and consequently sinful 95 CASE 11. Whether the present Church-Government was established by Law before the Covenant was taken 99 SECT 1. Church Government is fixed by Law ibid SECT 2. The Original of Prelacy is not to be sought in Law 100 SECT 3. Church-Government is established by Law 102 CASE 12. Whether the Covenant can oblige against a Future Law 114 CASE 15. Touching the word Endeavour and the sence and force of it in the Covenant and in the Act. 118 SECT 1 Endeavour is distinguished 120 SECT 2. Of the Acts of Endeavour justified by my Brethren 122 SECT 3. Of Endeavour by popular groans and complaints 127 SECT 4. Of Endeavour by Disputations 128 SECT 5. Whether to petition be to Endeavour properly and in the Act. 131 SECT 6. Whether to Endeavour c. be at all times sui Juris to every Subject c. 135 CASE 16. Whether the Covenant be not against the Liberty of the Subject 143 CASE 17. Whether the Covenant be not against former Obligations 145 SECT 1. Whether the Covenant be not against the Law of Obedience to Authority 146 SECT 2. Whether the Covenant be not against former Oaths and Promises 152 SECT 3. Whether the Covenant can oblige to the laying down of the Ministry 155 CASE I. Whether it be lawful to Declare in the words of the first Declaration CAP. I. Touching the Book of Ordination 1. I Find my self inclined whether from the easiness of my Nature or a love of Peace to all just means of a good accommodation especially with Brethren And confess in a Temptation upon me to use such Mediums as in my own observation are least disputed by my opponents because it is the easiest way to encounter and the likeliest to reconcile them For the nearer I am to my adversary the fairer is my advantage to lay hold upon him and when we are agreed in the premises I cannot but hope for a good Conclusion 2. Such as are friends to Conformity could not choose but discover this peaceable design of my last Book viz. the Grand-Case c. Though give me leave to Note that you my dissenting Surveyers of it seem not to apprehend it by your great mistake even of the first Argument therein improved by which mistake alone you labour to avoid the Consequence of it 3. I distribute the first of the Declarations into two parts The first part concerns the Liturgy The second the Book of Ordination I begin with this second part touching the Book of Ordination and determine thus 4. It is lawful to declare our unfeigned assent and consent to the form and manner of Making Ordaining and Consecrating Bishops Priests and Deacons and I do indeed conclude this partly from the practice of many of your selves who had formerly subscribed as much in â—our subscriptions to the 39. Articles 5. This you say is an Argument à facto ad jus and not concluding and if it be absolutely considered as it is by you I confess as much but if it be Argumentum ad homines and bear open respect to the persons with whom I dispute as I plainly intended it methinks it carrieth force enough 6. For in Charity we reckon that such as did formerly subscribe did it in judgement and Conscience neither have we râ—â—son to believe that they are dissatisfied with their former subscriptions in point of Conscience until they have told the world so much and given us the grounds of such their Conviction and till then why may we not conclude à facto ad jus against such as have formerly subscribed what they now refuse Viz. That by their former practice not yet disclaimed as against their Conscience themselves conceive this part of the declaration to be lawful and that they may lawfully declare accordingly 7. Most have done a thing therefore all may lawfully do it is indeed bad Logick But that which you judge you may lawfully do you cannot say you may not do it Now I only assume that you judge you may lawfully do that which you have formerly done and if this fail I think it yet lies upon you to shew us and the world the reason why 8. But a little more plainly my Argument lay thus Those that have subscribed this part of the Declaration already in the 39. Articles and read their allowance of it openly to their several Congregations and that are convinced that had not this been required in the new Declaration no Conformity
the salvation of baptized Children dying before they commit actual sin Now this is granted to be true of some else the Promise is of none effect to the Children and Baptisme of no efficacy and if it be said to be necessary it must be true of all and you need not doubt to Assent unto it in a universal Proposition 14. Thus Jesus Christ the Text saith Came into the world to save sinners This is a true Proposition whether the matter be necessary or not because it it is certain that he came into the world to save some sinners 15. For if the matter be necessary then it is Universally true if not necessary then it is indefinitely true if he came with a purpose to save all he came to save sinners and if he came not with a purpose to save all yet he came to save some sinners and therefore sinners 16. Once more that Baptisme is for the Remission of sins is a certain Truth or an undoubted proposition grounded on the Scripture be Baptized for Acts â— the Remission of sâ—â—â— 17. This is a Proposition of an indefinite Nature if the matter of it be necessary it is true as I have said Universally where its efficacy is not impeded by the incapacity of the Subject as it is not in Children but if the matter be not necessary the Proposition is still true that is indefinitely 18. To conclude either all such Children are saved or some only in either sendâ— the Proposition being but indefinite is true if all such Children are saved then the Matter is necessary and the Proposition equipollent with an Universal Proposition if some only then the Matter is not necessary and consequently there is no necessity yea no liberty left us to stretch the Proposition which is indefinite both in its Form and Matter unto an Universal signification SECT 7. Of Assent and Consent unfeigned 1. HAving dispatcht your exceptions against the Objects of your Assent and Consent required by the Act. viz. The book of Ordination and the book of common-Common-Prayer 2. We proceed to review these Acts themselves this unfeigned Assent and Consent upon which a greater stress of Controversie yet remains 3. An Objection that I proposed and Answered in my last book seemed if not to create yet to provoke and very much to heighten this part of the quarrel 4. The Objection that I proposed was this I suppose it might be said by some that though we could use the things it is only for Peace sake and in Obedience to Authority not that we would choose or can absolutely approve of the things in themselves 5. Hereunto I answered as you well note that we may approve a thing absolutely or comparatively or respectively and consequently so give our Assent and Consent unto it and that the Act cannot be thought so strict as to allow of no Assent or Consent but such as ariseth from an absolute approbation of the things themselves without any other extrinsiek considerations that may move and sway us to such an Approbation 6. The Act requires but an unfeigned Assent and Consent and an unfeigned Assent and Consent may arise from such a comparative Approbation as a man may unfeignedly Assent and Consent to his Childs Marriage though he like not the Match very well for the avoiding of some greater inconveniencies that otherwise might happen 7. I further observed that to interpret the Act into such an absolute approbation is against charity to our selves and our Governours and against common reason seeing it is a moral impossibility that all men should be exactly of one minde in so many particulars required of us seeing also the grounds of this Assent and Consent are not specified in the Act but left to our selves and lastly seeing that the very Act it self brings motives with it to perswade us â—o Conformity which would signifie nothing if no consideration of the Case besides the absolute goodness of the things themselves is allowed any force to prevail upon us 8. I therefore conclude that we are left at liberty by the said Act to compare the Consequences of obedience with those of dibedience and accordingly to approve so and declare or not 9. Now let us examine what you say to these things 1. To my argument from charity you answer it only with less Charity 2. To my augment that the grounds of Assent and Consent are not specified in the Act but left to our selves you answer nothing because you mistake it 10. You observe well that I say the grounds of this Assent and Consent are not specified in the Act But how strangely do you Comment upon it 11. If by ground say you I mean the reasons inducing the Legislators to require such an Assent and Consent you must be bold to deny what I affirm Then you shew the grounds in the Act for enjoyning such a declaration of Assent and Consent And this is all you answer 12. Now had I meant as you suppose I confess you had answered me But if my words could not signifie any such thing as upon review you will be easily convinced you have answer'd your selves and not me at all 13. Pray then Consider is there not a difference betwixt the grounds of Assent and Consent and the grounds of the Governours to enjoyn a declaration of Assent and Consent could the scope of my argument or the very words of my proposition intend the latter or not the former 14. The grounds of enjoyning such a declaration are in the Legislators and are the grounds of the Act requiring these indeed are specified in the Act of uniformity But the grounds of Assent and Consent or of declaring the same are in the Subjects and are properly the grounds of obedience to that Act which I must still say are not at all specified in it 15. To my other argument taken from the motives which the Act it self affords us you only say that such Arguments as the avoiding a severe penalty a legal opportunity of serving the Church not shewing our selves crosse to authority c. are bad inducements to an unfeigned Assent and Consent 16. But upon second thoughts I cannot believe you will maintain the Quarrel with such motives as these which have doubtless a divine sanction what more familiar with the Spirit of Scripture then to use such Topicks of wrath threats curses death and Hell it self to disswade from sin and to move towards Heaven and yet I hope the Assent and Consent wrought hereupon is not alwayes feigned or alwayes a faint unfeigned Assent and Consent 17. Neither can I believe that you are tenacious in this because you say it might somwhat satisfie us if we had assurance from our Legislators that such a comparative approbation would satisfy the Law For I conclude from hence that what ever you say there is not even in your apprehensions any inconsistency or contradiction betwixt such a comparative approbation and an unfeigned Assent and Consent Though I can see no
reason in the world why the Legislators should expresly declare so much 18. We have the intention of the Act and why should we further trouble our selves about the intention of the makers of it The Act intends and therefore requires uniformity in order thereunto conformity and security thereof by this declaration of an unfeigned Assent and Consent 19. So that it is the intention of our Governours that we should assure them as much as in us lies as to uniformity in practice by giving our unfeigned Assent and Consent thereunto it is not said upon an absolute or upon a comparative approbation If it be unfeigned that is the very thing required and therefore intended Then the great Question is that which is indeed beyond all question viz. whether we may be drawn to give Assent and Consent and that unfeignedly from other considerations besides the very goodness of the thing it self absolutely and in it self alone considered 20. If it be granted as it cannot be questioned then our Governours have already declared that such a comparative approbation doth satisfie the Law 21. For if there be an universal agreement in the worship of God though upon differing motives and uniformity be effected though not from an Exact unanimity in every particular reason or ground thereof the Law hath its end quoad executionem which I conceive is the best measure of its end quoad intentionem 22. I say indeed had the word Free been used in the place of unfeigned there had been were colour of objection And for this you take me up and learn me that Freedom is essential to unfeigned 23. But what then might there not be more colour of objection if not more reality 24 I thought I might have bin easily understood according to that vulgar use of the word free wherein the objectors used and I interpreted it viz. When we do choose a thing of our own accord and Assent and Consent untâ— it for it self without any further inducement thereunto from the laws enjoyning it 25. Moreover take Freedom in its strict and proper sence as moralists use it and doubtless it is as Essential to Assent and Consent as it is to unfeigned yea unfeignedness is as Essential to Assent and Consent as Freedome is to unfeigned and then what have you gained by this interruption 26. Therefore unfeigned the word so much stuck at that bears the very burthen of general complaint gives only the colour nothing of the truth of the weakest objection 27. For it really adds nothing to Assent or Consent or to the declaration at all for all Assent and Consent as such is both unfeigned and free And t is a plain contradiction to say a feigned Assent and Consent we may indeed make a feigned Declaration of our Assent and Consent but we cannot declare a feign'd Assent or Consent for there is no such thing 28. What remains but that we lift out foot over the word unfeigned and stumble no longer at it but proceed to Assent and Consent which ever carry the thing of unfeignedness with them So that if we can truly Assent and Consent we do it unfeignedly And if we do Assent and Consent unfeignedly let the grounds and motives be what they will the Law is satisfied and so may we SECT 8. Of the phrase in the Act the use of all things c. 1. BUt I humbly conceive the matter is yet more easie to our Affent and Consent if it be confidered not in its speculative but practical capacity or with respect to Conformity and our use thereof in the worship of God as the Act most plainly alloweth us to do 2. Indeed if you demand what we must yield our unfeigned Assent and Consent unto the declaration tells you to all and every thing contained and prescribed in the Book of common-Common-prayer 3. But if you again demand in what respect or after what manner you must Assent Consent to the same The Act interprets as they are practically confidered or with respect to their use in order to publick uniformity in the worship of God 4. Therefore the words immediately foregoing this declaration I have noted are these every Minister shall declare his unfeigned Assent and Consent to the use of all things in the said Book contained and prescribed in these words and no otherwise they are the words of this Declaration It is further to be observed that wheresoever this Act doth any time mention the said Declaration it puts this very meaning upon it that thereby we are to declare our unfeigned Assent and Consent to the use of Common-prayer and that is all is intended by the words of this Declaration 5. The sum is this in these words as the Act interprets them we do but declare our unfeigned Assent and Consent to the use of common-Prayer wheresoever there is an Assent and Consent to the use of common-Prayer there is an unfeigned Assent and Consent thereunto and where there is a purpose to Conforme were not this Declaration required there is doubtless an Assent and Consent yea an unfeigned Assent and Consent to the use of Common-prayer which is all in this particular we are desired to declare and what yet can hinder us 6. You say that this refers our Assem and Consent to the using Act and that only you cannot see neither indeed can I see how you inser it from my words immediatly repeated by your selves All things with respect to their use 7. The using Act and a thing with respect to its use are not all one they differ formally the one is the Act as you express it the other the Object of that Act as I must needs intend it one would think beyond all possibility of misapprehension 8. Yet upon this misapprehension you proceed and enlarge your selves above one page answering your own Supposition not my Proposition at all 9. I do clearly grant that we do not Assent and Consent to the use of the things exclusively to the things themselves which sounds to me an impossibility in it self yet we Assent and Consent to these things only I mean we need do no more as they are practicable or as I plainly expressed it at first with respect to their use 10. So that all the Dust you raised upon this false ground about Vniformity with its spurre Unanimitie is fallen to nothing seeing my first Expression about it which your selves also noted that alloweth the Object of Assent and Consent to be all things with respect to their use carrieth both Vniformity Vnanimity in it 11. Only let me enter this caveat let not Vnanimity outstretch Vniformity while we Assent to the use of all things in the book we assent to those things tht are to be used and to no more 12. Vniformity is restrained to the publique Worship of God so far a Universal agreement therein by Assent and Consent is to be allowed to be the sence of the Law that is to the use of all things in the Book