Either saith he it is a part of the Contents or not If not we must not consent to that falshood that it is If it is O far be it from us that believe a God a Judgment a Life to come and the sacred Scriptures to Assent and Consent to that Act with all its penalties silencing and ruining such as Conform not Answ The Act for Uniformity naming the Book of common-Common-Prayer always names that Book as distinct from it self and as a thing annexed to it and if the Parliament had injoyned the Use of some New Translation of the Bible and prefixed their Act to that Translation and required our Use of the same under penalties our Assent to such an Act could not suppose the Act it self to be a part of the Canonical Books Secondly The design of the Act in these words To the intent that every person may certainly know the Rule to which he is to Conform in Publick Worship and Administration of Sacraments and other Rites and Ceremonies of the Church of England c. be it Enacted c. Plainly shews what are the parts to the use of which we are to declare our Assent which particulars are Enumerated more than once but not a word of the Act for Uniformity or the Act 1. Eliz. which in the Contents is mentioned with it whereof Mr. Baxter ought to be minded for under the Contents of the Book the First thing mentioned is The Acts in the Plural for Vniformity of common-Common-Prayer whence I argue If the Parliament intended that this last Act should be taken as a part of the Common-Prayer Book because it is in the Contents for the same Reason it may be thought they intended that other Act 1. Eliz. to be a part also which were very unreasonable For then we must subscribe our Assent to the use of Two common-Common-Prayer Books viz the Old and the New 3. That Act of Queen Elizabeth explains what is meant by Open or Common Prayer By Open Prayer in and throughout this Act is meant that Prayer which is for others to come unto or hear either in common Churches or Chappels or Oratories commonly called the Service of the Church and the intent of that Act was that no Minister should refuse to Vse the said Common-Prayers and Administer the Sacraments in such Order and Form as they are mentioned in the said Book or willfully or obstinately standing in the same Use any other Rite Ceremony Order Form or manner of Celebrating the Lords Supper c. than is mentioned in the said Book This Act was Printed probably to give Light to the other and to shew that the same thing was formerly required of Ministers And if the Conformists heretofore did not take that Act to be part of the common-Common-Prayer Book then there is no reason why they should take the New Act to be a part of the New Book 4. The Book of common-Common-Prayer was compleat before the Act was made it was first presented to the King who approving it offered it to the Parliament who approved of it and afterwards made their Act for Uniformity in the Use thereof And whoever gathered the Contents of the Book did no more intend to have all things named therein to be parts of the Book than they that set forth the Bible with Contents to the Chapters and Psalms intended that we should take those Contents for Canonical Scripture The Contents of Ps 149. says the Prophet exhorteth to praise God for that Power which he hath given to the Church over the Consciences of Men. But that is no part of the Text neither the Acts Prefaces Rubricks c. which come not into Use in the Administration of Prayer Sacraments c. any part of that Book to the Use whereof we give our Assent and Consent This Act doth exclude the Use of any other Forms when it injoyns those prescribed in the Book for publick Worship but it doth not include those previous Acts Prefaces and Instructions which only tend to justify and inforce the Use of the common-Common-Prayer But Mr. Baxters Dilemma may be answered to the advantage of Conformity thus Either the Acts for Uniformity and the Prefaces are parts of the Book to which our Assent is required or not if not then our Assent to them is not required if they be then our Assent will be more facile upon this account First because in that Preface concerning the Service of the Church it is thus said for as much as nothing can be so plainly set forth but doubts may arise in the Vse and Practise of the same to appease all such diversity if any arise and for the resolution of all doubts concerning the manner how to understand do and execute the things contained in this Book the Parties that so doubt or diversly take any thing shall always resort to the Bishop of the Diocess who by his discretion shall take order for the quieting and appeasing of the same so that the same order be not contrary to any thing contained in this Book And if the Bishop of the Diocess be in doubt then he may send for Resolution thereof to the Arch-Bishop Here is a way opened to such as think that the Acts and Prefaces are to be Assented to to clear their doubts to their satisfaction the several Bishops within their Diocess have a Power by Law to explain any doubts that may arise concerning the Use and Practise of Uniformity and their determinations are declared to be as Valid as the Law it self Now doubtless if sober Dissenters did consult their Diocesans in such Cases as concern their Practise in the publick Worship they might easily obtain satisfaction Again it is said in the Preface before the Liturgy We are fully perswaded in our Judgments and we here profess it to the World that the Book as it stood before established by Law doth not contain in it any thing contrary to the Word of God or to sound Doctrin or which a Godly Man may not with a good Conscience use and submit unto or which is not fairly defensible against any that shall oppose the same if it be allowed such just and favourable Construction as in common equity ought to be allowed to all humane Writings especially such as are set forth by authority and even to the best Translations of the Holy Scripture it self If these Mitigations be admitted a great many of the Objections made by Mr. Baxter and others would vanish And if they be not admitted Mr. Baxter himself will grant that they cannot safely subscribe this Assent and Consent to all things contained in the Bible according to any Translation But says he if they might but say we Assent to all things contained that are not by humane frailty mistaken they would soon conform herein See the Plea p. 166. Now the Church of England declares here and in the Preface to the Articles 1564. that they prescribe not these Rules as Laws equivalent with the Word of God and as of
necessity to bind the Consciences of the Subjects in the Nature of them considered in themselves but as Temporal Orders meerly Ecclesiastical without any vain Superstition and as Rules in some part of Discipline concerning Decency Distinction and Order for the time So that the Law leaving it to the Bishops to remove doubts and explain difficulties and the Preface desiring that things may be candidly and favorably interpreted they are greatly to be blamed who will take that with the Left which their Superiors offer with the Right-hand and seek how to make that a Snare and a Net to intangle and ruine themselves which was intended only as a means to keep the Unity of the Spirit in the Bond of Peace Secondly It is granted by the Non-Conformists That the Common-Prayer Book as it is now amended and abstracted from the Declarations and Subscriptions required by the Act for Uniformity is better to be Assented to than as it stood formerly Yet evident it is that in the days of Edward the 6. when it was much more liable to exceptions there being in it Prayer for the dead Chrysme in Baptisme extream Unction c. which it is supposed Mr. Calvin called tolerabiles ineptias many Learned Men and Godly Martyrs did readily Conform to it And in the days of Queen Elizabeth King James and King Charles the Body of the Clergy as Learned and Pious as any in the World to which the few Non-Conformists in each Age were no way comparable for Parts Piety or Number and at the beginning of the Wars there were not in the Assembly as Mr. Baxter observes above Five or Six Non-Conformists Now ever since the Confirmation of the Canons by King James the 36 Canon injoyned Subscription to the 39 Articles and the Book of common-Common-Prayer as containing nothing contrary to the Word of God which is one of the greatest Objections now and this the Subscriber was to do lubens ex animo which in English may be rendered with unfeigned Assent and Consent and that he would use the same and no other Who can think but that Cranmer Ridley Latimer Davenant Jewel Whitgift the two Abbots Vsher Hall Prideaux Brownrigg Doctor Jo. Reynolds Preston Moreton Sibs Fenner Whately and many more named by Mr. Baxter himself were both Pious and Learned Men and subscribed according to judgment and Conscience And if the Liturgy had not been accompanied by the Acts for Subscriptions c. it is Mr. Baxters opinion that multitudes would have Conformed to it though it were an ill sign of the readiness of those Men to Conform to the whole who when they were as Probationers on their good Behaviour did not at His Majesties desire in his Declaration yield to the use of any part of it so that it seems there is no such sinfulness in the Use of the Forms c. prescribed the great quarrel is against the Parliament for requiring such Subscriptions as they cannot consent to because they fear God p. 191. of the Plea It is not the sense of the Liturgie but of a Statute of Parliament which we doubt of saith Mr. Baxter 3. Non-Conformists grant that it is better to submit to the practise of a doubtful small evil than to forbear a necessary and great duty especially when greater good than evil may be procured to our selves and others by such submission there is no command against the Cross Kneeling Surplice c. nor is there any intrinsecal Turpitude in them and therefore the practise of them may be submitted to rather than to break the known Commandments of God for Obedience Peace and Charity and to suffer Deprivation when they conceive there is so great necessity and there may be so much benefit to the Souls of the people as well as to the peace of the Nation by the exercise of their Ministry Thirdly let that Rule be observed which Mr. Baxter quoteth from Bishop Sanderson p. 329. of the Plea We must take heed that the strict Interpretation of words or things turn not into a rigid one Many Men by mistake and wresting of other Mens words do draw Blood from that which would have naturally yielded Milk or Food we owe Candour to all Mens Writings especially to those which are set forth by Authority and most of all to publick Laws In that particular of Promissory Oaths these exceptions and conditions are ever of common right to be understood 1. If God Permit 2. Saving the right of others and as far as is Lawful 3. Things standing as they do or in the same state 4. As far as I am able c. See the Plea p. 329. It is excellently said by Bishop Sanderson that if our Lawful Superiours command us any thing whereof we have just cause to doubt we may and ought to enquire into the Lawfulness thereof yet not with such anxious curiosity as if we desired a Loop-hole whereby to evade but with such modest Ingenuity as may witness to God and the World the unfeigned sincerity of our desires both to fear God and to honour them that are set over us And if having used ordinary Moral diligence bonâ fide to inform our selves there appear nothing unlawful in it We are then to submit and obey without more ado Bishop Sandersons judgement in one view p. 145. But evident it is that the Non-Conformists who strain at every Gnat which they fancy to be in the commands of their Lawful Superiours did glibly swallow down Camels in the impositions of Usurpers the Covenant the Negative Oath the Ingagement and many other unlawful Impositions were generally taken without any Scruple A Fourth thing to be premised is That Practice is the best Expositour of the Law many Laws are worded so strictly and injoyned under such rigorous penalties as may serve for greater terror to evil minded Men they do iniquum petere ut quod aequum est ferant command and threaten what is very severe that they may obtain what is just and equal And the practice of our Superiours in the case of Conformity shews that they intended the weightier matters of the Law Obedience Uniformity and Decency in the publick Worship If there be no contempt of Authority no neglect of the established Liturgy by bringing in other Prayers in the room of those that are prescribed Lex non curat minima neither the Law of God or Man is sollicitous about circumstances and the lesser punctilioes There are in most Laws some doubtful words and expressions which the practise of Law and the Judges do interpret some Casus omissi which the practice doth admit as in the present Law it admits the Forms of Prayer and Praise on extraordinary occasions for Fasting and Thanksgiving It admits of Singing the Psalms as translated in Metre and of other Forms of Prayers before and after Sermons If the Law should be strictly executed according to the rigour of it there are but few Men would go unpunished God himself doth dispense with many things expresly enjoyned for
THE Non-Conformists PLEA FOR PEACE IMPLEADED In Answer to several late Writings of Mr. BAXTER and others pretending to shew Reasons for the sinfulness of Conformity It is the Nature of Sin especially Pride to be unreasonable unpeaceable and a troubler of the Soul the Church and the World Mr. Baxters only Way of Concord p. 152. LONDON Printed for Walter Kettilby at the Bishop's Head in St. Paul's Church-Yard 1680. THE INTRODUCTION I Shall not be so troublesome to my Reader as to lead him through all that dark and dirty Labyrinth wherein Mr. Baxter hath lost himself but pass directly to that part of his Late Writings wherein he pretends to do what he had long threatned to give Reasons for the sinfulness of Conformity In the Epistle to the Plea he says many Impositions were layd on them which they durst not do because they fear God and that nothing less than Sin should hinder their Conformity and p. 135. That they gave in Eight particulars to the Commissioners at the Savoy which they took to be flat Sins but had not time fully to discourse one of them by which I guess that kneeling at the Sacrament for that was then discoursed of was one and the chief of those many hainous Sins in Conformity what the other Seven were I cannot find but I believe he hath mentioned them in this Plea though he be ashamed to call them Reasons and says he will not urge the case but barely mention matters of Fact and tell us what it is they dare not do And if we be so hardy as to bear this we may when he can get leave have more P. 119. of the Plea we do not here tell men unless by the by in stating some few questions what it is that we account Good or Evil much less do we here give the Reasons of our Cause he dares not be so bold yet as to venture by it to displease us But this Hypocrisie is so thin that the weakest Eye may look through it for whereas the Right Reverend and Learned Bishop of Ely had told Mr. Baxter as he confesseth in his Preface to the Late Book of Concord that he would petition Authority that they the Non-Conformists might be compelled to give their Reasons He there says To answer the earnest demand of our Reasons by you the Lord Bishop of Ely I have published an Historical Narrative of our Case and Judgment in a Book called the Non-Conformists Plea for Peace And if he may be believed they are not only Mr. Baxters Reasons but of many others for p. 3. it is said We that publish this here give an account of our own Judgment and those that we are best acquainted with how far we hold it lawful or unlawful to gather or to separate from Churches or to differ from what is established by Authority So that plainly that Book was published to answer the Bishop of Ely's demand of their Reasons for the Sinfulness of Conformity But where is that allowance from Authority which he pretends to have so long waited for and begged on his Knees And where is that care not to displease or provoke the Conformists by shewing the many heinous Sins in their Conformity when without leave of God or Man he not only endeavours to displease but to ruine us If any thing may be this is worse than his Hypocrisie it is meer distraction and rage when our common adversaries the Papists are undermining our Foundations and there wants but a blow to throw down the whose Fabrick of the best of Protestant Churches for any one that bears the name of Protestant thus to help on their Design and justify it too by declaring many heinous Sins in the Constitution of it and to cry down with it down with it even to the ground But God be thanked his Malice is as Impotent as his Words for after Eighteen years swelling and labouring parturiunt montes and there appears not so much as a Mouse to affright us all vanisheth like the noise of Armies under ground wherewith his Predecessors amused the Nation their long confinement hath made them so weak or rather their weakness hath caused their so long confinement that Mr. Baxter dares not call them Reasons and I hope the Nation are sufficiently instructed how unreasonable it is to be affrighted and run into confusion upon such empty noises as these I have here considered only the Arguments which concern Ministerial Conformity that of Lay-persons being consequent to it And when the most Learned Non-conforming Ministers have in former and latter times yielded Conformity to our publick Ordinances themselves and by Example and Arguments too for Mr. Baxter says they wrote more against Separation than the Conformists themselves wherein Mr. Baxter also hath done his part And when I have reason to think the greatest part of the Non-Conforming Clergy are of the same mind because I know how great an influence they have on the Consciences of their people with whom they familiarly converse and who especially advise them in what concerns their common Cause yet no person of any Note that I have heard of in all that party who were in places of Trust and publick Imployment did on the late Test refuse to Communicate with the Church of England And lastly when all our United strength is too little to withstand the attempts of our common Adversaries It is a wonder to me with what Confidence and with what Design these circumstances considered he should not only Proclaim Conformity on the Ministers part to be impossible but endeavour also with all his might to withdraw the Laity from our Communion unless it be to expose us all to Confusion again But I hope the Nation have been sufficiently taught by experience not to intrust the Conduct of their precious Souls as well as the Safety of their Lives and Estates to such Giddy and Unstable Men. Especially when they shall consider on what frivolous pretences they still seek to perpetuate the distractions of Church and State and now when we are in greatest danger exert their utmost Art and Strength to divide and destroy us Pudet haec opprobria vobis Et dici potuisse non potuisse refelli The Controversie concerning the sinfulness of Conformity will be reduced to a narrow compass if there be an agreement in these particulars First what are the parts of the Book of common-Common-Prayer to which we are to declare our Assent and Consent Mr. Baxter contends that all things named as the Contents of the Book are parts of that Book to the use whereof we declare our Assent c. p. 159. of the Plea There is not a word in the Book that was not intended for some use the Preface the Calender and Rubrick have their uses And p. 203. we have reason to doubt whether the Act for Conformity it self be not a part of the Book which we must Subscribe Assent and Consent to because this Act is named among the Contents of the Book
the performance of some more necessary duties I will have Mercy and not Sacrifice and St. Paul did Circumcise Timothy to avoid greater inconveniencies when doubtless he had rather not have done it And as we may do some things so we may omit some other which are injoyned by Law according to the exigency of circumstances so it be done without bewraying contempt of Authority or giving just occasion of scandal to others Bishop Sanderson p. 19. of Submission to Superiours The last thing that I shall premise is that the Non-Conformists are not yet agreed what that is in our Conformity which they think to be sinful For what some think unlawful others condemn only as inconvenient One sticks at the Sign of the Cross another at Kneeling at the Sacrament a third at the Surplice a fourth can submit to all these but sticks at Reâ—ordination which different judgment of dissenters gives just cause to believe that there is no real sinfulness in either because what some think to be sinful others grant to be lawful These things being premised I come to the business of Ministerial Conformity Mr. Baxter tells us § 7. that the root of the difference is this That the Non-Conformists thought that they should stick to the meer Scripture rules and simplicity and go far from all additions which were found invented or abused by the Papists in Doctrine Worship and Government against which Opinion Mr. Baxter disputes part 3. ch 2. of his Directory And the Conformists thought that they should shew more reverence to the Customes of the Antient Church and retain that which was not forbidden in Scripture which was introduced before the ripeness of the Papacy or before the year 660. and common to them with the Greek which doubtless was the sounder Opinion So that the Foundation of Non-conformity was lay'd on a false principle and they that built thereon frequently raised Sedition and would have as certainly destroyed the Nation as they did one another had they not been prevented For Mr. Baxter observes that some of them were so hot at home that they were put to death not for their Non-conformity but for Murder Treason or Blasphemy as the Histories of those times shew Others as Ainsworth Robinson Johnson c. fled beyond Sea and there gathered Churches and broke by Division among themselves And whereas Mr. Baxter says that the difference among the Exiles at Frankford was that Dr. Cox and Mr. Horne and their party strove for the English Liturgy and the other party for the freer way of praying from the present sense and habit of the speaker It will appear to him that reads the Troubles of Frankford that the Question was not between the English Liturgy and such free Prayers which were not then publickly used For Calvin himself used a Liturgy at Geneva and a short Form before his Sermons and sometimes that which we call Bidding of Prayers as may be seen after his Sermons on Job Printed in English And Mr. Calvin thus relates the matter p. 33. of his Opuscula When the Exiles could not agree about the English Liturgy they did by my Advice and Approbation draw up another Printed in the English Tongue 1556. wherein was a Confession taken out of Daniel the 9th a Prayer for the whole Church the Lords Prayer the Creed c. the rest of this Section carrieth its Confutation with it The 8. § concerns the conformity of Lay-men which falls under that of Ministerial Conformity § 9. Where first of Assent Consent and Subscription nothing is contrary to Gods word c. This as Mr. Baxter observes is required by the 36. Canon not by the Act or the Book it self Now if we consider by what Men this hath been subscribed to ever since those Canons were Confirmed and what Latitude the Church seems to allow us in making this Subscription viz. If we shall allow it such just and favourable construction as in common equity ought to be allowed to all humane Writings especially such as are set forth by authority and even to the best Translation of the Holy Scripture it self which as you have seen Mr. Baxter himself doth grant they that Scruple at this may also refuse to subscribe any Articles Confession of Faith yea even the Apostles Creed This therefore is already answered and so is the next Objection that the Subscriber will use that Form in publick Prayer c. and none other For other occasional Forms for Prayer and Thanksgiving commended to us by authority may be used without violating this Subscription it being Casus omissus the constant practice of the Church shewing that this exception was intended though not expressed and that conceived Prayers before Sermons are not hereby forbidden the general practice doth evince All Law-givers do leave to the Judges and Magistrates a Power to interpret the doubtful Letter of the Law and to mitigate the rigour of its Execution in order to the publick good and dispenseth with the Subjects so be it they observe the chief end of the Law in the omission of some circumstances on reasonable occasions and unavoidable accidents without which Justice would be turned into Wormwood He therefore that presumeth of the Magistrates consent to dispense with the Observation of the lesser parts of the Law on just occasions and in needful cases presumeth no more than he hath reason to do And this Bishop Sanderson groundeth on that Maxim Salus Populi Suprema Lex All that is required by the Act is unfeignedly to Assent and Consent that there is such a measure of Truth and Goodness in the Book of common-Common-Prayer as qualifies it for the publick Worship of God which even they that pretend disorders and defects in it may do in Obedience to Authority for the sake of Peace Order and Charity as well as for the continuing of themselves in the Ministry And doubtless they may approve of the present Liturgy with all its defects which was compiled by the Holy and Learned Martyrs and hath been reviewed and approved by many stout Confessors as well as of their so he calls his new Liturgy more correct Nepenthes which being done in haste hath many Imperfections or the Directory that had nor Creed nor Decalogue both which leave Men to their own extemporary Conceptions And in a short time justled out the Lords Prayer too The title of the Act which is the Key that opens the sense and intention of the Law-givers is an Act for Vniformity of publick Prayers and Administration of Sacraments and other Rites and Ceremonies so that if Uniformity be unfeignedly observed the Act is satisfied though the Conformist may wish that some things in the said Book had been amended But some Men are so unhappy as to contrive Nets and Snares to involve themselves and others and raise nice distinctions where the Law distinguisheth not As do they who say Assent implies the Truth and Consent the goodness of the things 2. And whereas the Act says to all things they
it may be allowed to have some exception 2. The Rubrick doth not say a Rule but Rules in the Plural Now though this Rule be defective yet Mr. Baxter grants there is another subjoyned which is more perfect and the practice of the Church guides us in following that Rule which is perfect So that where the first Rule fails the defect is to be supplyed by the second And then the defect never coming into practice our Assent to it is not required being limited to the Use of things only And Mr. Baxter might have as well objected against the Almanack which says February hath 28. days when as it is afterward intimated it hath sometimes 29. days So that this Objection is frivolous and serves only to shew that the Non-Conformists find great want of more substantial reasons against Conformity while they catch at such Shadows as this P. 162. We Assent to approve of and Consent to these words in the Preface We are fully perswaded in our Judgments and we here profess it to the World that the Book as it stood before established by Law doth not contain in it any thing contrary to the Word of God c. Where Mr Baxter omits those Proviso's which in his own Judgment as hath been shewed would make such a Profession lawful viz. If it be allowed such just and favourable Construction as in common equity ought to be allowed to all humane Writings especially such as are set forth by authority and even to the very best Translation of the Holy Scripture it self This is not candidly done But Mr. Baxter is guilty of another wilful mistake in this particular greater than the former when he says we Assent and Consent and approve of these words in the Preface whereas he well knows our Assent to the words there mentioned is not required nor could be intended for it is only a profession of our Superiours that were then in Being what their Judgment and Belief was concerning the Old Common-Prayer Book and if we think charitably of them as we ought to do that they meant as they spake this is all that is required of the Subscribers to Assent unto if the Preface come under the Act for Conformity And therefore to say no worse Mr. Baxter very inconsiderately says p. 164. These things we must approve in the foresaid approbation of all things in the Old Common-Prayer Book 3. Mr. Baxter doth very ill to recount those mistranslations in the Old Book which are amended in the New Book of common-Common-Prayer whereby our Assent to it is much more facile though under the Proviso's before mentioned as our Superiours thought them defensible So many pious men in the account of all the Non-Conformists did subscribe unto the Old Book as containing nothing contrary to the word of God And when our Assent c. is required only to the New Book as it stands amended there is no fear of our being required to Assent to the Old Book and its Imperfections which yet Mr. Baxter insinuates as if it were included under this Declaration in the Preface and did concern the present Conformists which Mr. Baxter knows to be false and contrary to the end of such alterations as well as to the meaning of that profession in the Preface As to that Translation of Ps 105.28 which in our present Liturgy is They were not obedient to his Word and in the New Translation They rebelled not against his Word which Mr. Baxter says are clear contrary It will not appear to be so if it be considered that in the Translation used in the Liturgy which is according to the Septuagint the Arabick Syriack Ethiopick and many Latine Copies the Psalmist is understood to speak of the Egyptians who notwithstanding the wonders done upon them were not obedient to the Word of God whereas others understanding the Verb to refer to Moses and Aaron or as Junius and Tremelius understand it to the Signs and Wonders which God commanded against the Egyptians Translate it they rebelled not against his Word both which Interpretations are true and agreeable to the History and therefore if Mr. Baxter could have given them a favourable construction as was desired by his Superiours he would not have said they were clearly contrary The same answers may serve to the exception against the Collects of the Old Book which for several days together used the words this day which is now altered in the New Book into this time which is the same with day in a large sense But little reason have they to object against any Words or Phrases used in our Liturgy who are still fond of Singing Psalms according to the Translation of Sternhold and Hopkins far more defective than any in the Liturgy The next Objection is concerning the reading of some part of the Apocrypha concerning which I answer in general that the Church hath sufficiently distinguished in her Articles and Homilies as well as in the Liturgy it self between the Canonical and Apocryphal Books 2. The times when the Apocrypha Lessons are to be read are known by the Calender to be between Sept. 28. to Novemb 24.3 This is to be read only on the Week days not on Sundays 4. It is granted by Mr. Baxter that the sounder Books may be read 5. The 5 Chap. of Tobit and that part of the 46 Chap. of Eccles which speaks of Samuels Prophecying after his death are omitted 6. The Non-Conformists think there is Liberty granted in the Preface to the Second Book of Homilies to change some Lessons But it is still Objected that by reading of these the Scripture is for that time excluded Answ This is ill urged by those Non-Conformists who for many years together omitted the Reading either of Psalms or other Scriptures in their publick as well as private meetings contenting themselves with a Singing Psalm and an Harangue of Extemporary Prayer and Preaching 2. Many ancient Fathers have taken pains to Translate and Expound them and commend them as containing many useful Moral Instructions Ireneus Tertullian and others cite Bel and the Dragon as an Example for Martyrdom Origen defended the History of Susanna So did St. Herom who also propounded the History of Judith as an instance of Love and Courage on behalf of our Country which may serve as an Answer to that other Objection that many of our Divines account them fabulous and to contain many untruths And so we say still if we take in all the Apocrypha Writings but deny it of those that are retained by our Church against which Mr. Baxter excepts 1. That the intrails of a Fish are said to drive away Devils and keep them from returning whereas Christ saith this kind goeth not out but by Fasting and Prayer Answ This saying of our Saviour concerning one kind doth not exclude the use of other means joyned with Prayer and Fasting as for ought we know was here done for the ejecting of such evil Spirits as affected the parties possessed with Bodily Diseases and
Baptism was Instituted for the Remission of Sins and to be a Seal of the Covenant of Grace seeing it is certain by the Word of God as Mr. Baxter Asserts that Infants have a right to Baptism I see no cause why Mr. Baxter may not Assent to this Rubrick Our Wiser Seniors ought to deal so candidly with young and unstudied Divines as to Interpret a Rubrick occasionally delivered by them agreeably greeably to those other places wherein this Doctrine of the Church to which they had formerly subscribed is purposely handled and explained now Article 25. concerning the Sacraments the Church holds That in such only as worthily receive the same they have a wholesome Effect and Operation And Article 27. Those who receive Baptism rightly are thereby as by an Instrument Grafted into the Church and obtain Remission of Sins Now as this may probably be the meaning of the Rubrick so it is the sense of all sober Protestants that all such Infants as are duly Baptized are admitted into the Covenant of Grace and are in a State of Salvation And this the Church of God hath alway taught that none shall perish for the Imputation of the Sin of the First Adam that are Baptized into the second Adam and unless Infants that dye shortly after their Baptism have this benefit by it we may turn Anabaptists and deny it to them without any Injury But it is objected that neither Rubrick nor Canon except from Baptisme and certainty of Salvation any Children of Turks Infidels c. Answ Mr. Baxter grants that as under the Old Testament Abraham might cause the Children born in his House or bought with his Mony to be Circumcised so Christian Proprietors may by themselves or other Godfathers Offer such Children to Baptism and the benefits thereof And Fulgentius de Vera praed l. 1. c. 12. says that if such Infants die soon after Baptism they are heirs of God and Co-heirs with Christ Favores sunt ampliandi P. 174. It is Objected that the Ministers subscribing to use no other Form in the Administration of the Sacraments than what is injoyned by the Book of common-Common-Prayer the Non-Conformists cannot Assent to it lest they should refuse from Baptism the Children of true Christians who will not procure Godfathers nor submit to the Sign of the Cross for the Priest consenteth saith Mr. Baxter p. 177. Not to Baptize them who dare not receive it with the Vse of the Cross and Godfathers Answ That as the Practice of our Church in one case of necessity when Children are like to dye shews that they approve of Baptism without either Godfathers or the Sign of the Cross so it argues that they do approve of it in other cases where no contempt or scandal doth appear as where Godfathers may not be had and it may be dangerous to use the Cross as in the late times of confusion and those persons have a very low esteem of the necessity and benefit of the Sacraments as do withdraw themselves and their Children from them meerly on a Ceremony used in the Administration But the great fear of the Non-Conformists is lest this Use of the Cross be a second Sacrament of the Covenant of Grace made by Man added to Baptism and the rather because it is the Use of an Image though transient in Gods Worship and to such high ends p. 180. n. 5. and the question here is whether the Cross be not here made not only a Sacrament in a larger Sense as Ordination and Matrimony may be called Sacraments but even a Sacrament of the Covenant of Grace Answ I perceive Mr. Baxter is none of the young unstudied Divines in raising Scruples and Controversie which he hath as well multiplyed in number as aggravated in the nature of them It is yet a vainer Cavil which Mr. Baxter hath against those Words in the Exhortation before the Communion That no Man should come to the Holy Communion without a full Trust in Gods Mercy and with a quiet Conscience Any Man that shall read the whole Period will find this to be the sense of it that because it is the duty of every one to come to that Holy Sacrament with a full Trust in Gods Mercy and a quiet Conscience Therefore such whose fears are great and their Faith but weak whereby they might be hindered from not Communicating at all or not with comfort should consult their own or some other able Pastor for satisfying their doubts removing their fears and strengthning their Faith in such a measure as that they may receive it for the better and not for the worse If a serious Christian should complain to Mr. Baxter of the weakness of his Faith and some troubles of Mind I doubt not but that after Ghostly Counsel and Instruction he would advise the same method viz. to frequent the Holy Communion for the increase of his comfort and strengthening of his Faith Suppose the case stood thus That one who is afraid of Communicating with such as he thinks to be wicked Persons or to receive the Sacrament kneeling should consult with Mr. Baxter whether he may Communicate according to the Order prescribed in the Liturgy I am much deceived if Mr. Baxter could not give him sufficient reason to lay aside those doubts and rather than to neglect that Ordinance to submit to the Orders of the Church and receive that Sacrament kneeling and if it be no Sin to receive it it is none to give it to one that kneels nor is it any way inconvenient for scrupulous persons to seek Resolution and Consolation from some able Minister of the Church P. 184. N. 15. Mr. Baxter observes that by the Liturgy every Parishioner is to Communicate twice a year the Rubrick says three times in the year whereof Easter is to be one As for the compelling Men so to do that is as he observes by Statute and therefore it concerns not the Conforming Ministers so that this will not amount to what Mr. Baxter reports as if it were the Voice of the Minister Receive the Sacrament or lye in Goal But Mr. Baxter ought to have understood this Rubrick cum grano Salis if he had so much left for it could not be strictly understood of every Parishioner but only of such as should be judged fit and duly qualifyed not to every Child or ignorant Person seeing it directs that such as are admitted to that Sacrament should be able to give an account of the Catechism and be actually Confirmed or desirous of Confirmation And the Curate is to have notice at least the day before who intend to Communicate and if any of them be a notorious evil-liver or have done any wrong to his Neighbour by Word or Deed whereby the Congregation is offended or if the Curate perceive any to live in malice and hatred he may not only admonish them to forbear the Lords Table but not suffer them to be partakers thereof till he know them to be reconciled But into what deplorable
in Church and State to prevent the mischievous consequences whereof I have made the ensuing inquiries And First their respect to the Conforming Clergy will appear in the Epistle before the first part of the Plea inscribed to the Conforming Clergy where he thus reproacheth them to their Faces It is now seventeen years since near 2000 Ministers of Christ were by Law forbidden the exercise of their Office unless they did Conform to Subscriptions Covenants Declarations and Practises which we durst not do because we feared God The reason of which Impositions it is God and not we must have an account of from the Convocation c. by which c. I suppose he means the Parliament that made those Laws He tells them of rendring odious them whom they never heard and urging Rulers to execute the Laws against them i. e. to Excommunicate silence confine imprison and undo them He says he is not so uncharitable as to impute all their false reports to Malignity and Diabolism but that it was strangeness i. e. ignorance of their case which wrath and cross interest kept them from hearing He says he had read the Books of Bishop Morley Mr. Stileman Mr. Faukner Mr. Fulwood Mr. Durel Mr. Fowlis Mr. Nanfen Dr. Boreman Parker Tomkins the Friendly Debate Dr. Ashton Mr. Hollingworth Dr. Good Mr. Hinckly the Countermine Mr. Lestrange Mr. Long c. And I think says he Mr. Tombes hath said more like truth for Anabaptistry the late Hungarian for Polygamy Many for drunkeness stealing and lying in cases of necessity than ever he yet read for the lawfulness of all that is there described viz. the terms of conformity He tells them if they will not hear those will whom God will use to the healing of his Churches He means such Reformers as were in 42. and 43. to whom this Patriarch gives the Blessing of Peace-makers and says they shall be called the Children of God as sure as the Incendiaries in the late War viz. Brook Pym c. are by him called glorious Saints in Heaven p. 83. of his Saints rest And thus reminding them of his pastoral Admonition if any of you be an hinderer or slanderer of Gods word c. he hath sufficiently evidenced what reverence he hath for the Conforming Clergy But how he hath discharged that which he professeth to be his duty p. 246. of his Plea part 1. Most of our acquaintance take it for their duty to do their best to keep up the Reputation of the publick conformable Ministry Let the Reader judge by bis deeds rather than his words seeing he continueth Conventicles himself and defends others in the same Practise And for his Admonition to us By their fruits ye shall know them I shall commend to him one Lesson from our Catechism to keep his Tongue from evil speaking lying and slandering The Second thing I observe in his Plea for the innocency of his party is That no Men on Earth have more sound and Loyal Principles of Government and Obedience Answ While they were Governours none exacted Obedience more severely or Ruled more imperiously but take them in the capacity of Subjects and their practices shew what their principles are But let us hear his Plea to the Accusations The first is that they are Presbyterians and Fanaticks 2. That they began the War in 42. and 43. 3. That they destroyed the King 4. That their principles are disloyal 5. That they are Plotting a Rebellion To the first he tells us what a Presbyterian is viz. such as hold Church Government not only without Bishops but also by Presbyteries consisting of two sorts of Elders Preaching and Ruling and over these Classes and over these a National Assembly consisting of the same two sorts That such a Government was intended by the Long Parliament appears by their Ordinances Anno 1643. for imposing the Covenant rooting out Episcopacy bringing all to an Uniformity with the Church of Scotland and January 44. For taking away the Book of common-Common-Prayer and establishing the Directory And June 5. 46. for setling without farther delay of Presbyterial Government in the Church of England And August 28. for Ordination of Ministers by Classical Presbyteries within their respective bounds which Form of Government to be used in the Church of England and Ireland was agreed by the Lords and Commons in Parliament after advice had with the Assembly of Divines The Assembly drew up an Exhortation for the taking of the Covenant where they declare that the Government by Bishops is evil justly offensive and burdensome to the Kingdom This Assembly was called by the Parliament 12 June 43. consisting of Lords Knights Esquires and some Divines who assented to the Ordinances above mentioned and therefore it will be very hard for Mr. Baxter to perswade us that they were Conformists of which more hereafter I shall account them Presbyterians And if ever a Child was like his Father our present Non-conformist is like the Presbyterian in 43. Sic oculos sic ille manus sic ora gerebat And what if as Mr. Baxter says they do not now exercise their beloved Discipline are those Lions no Lions which the King keeps within the Tower Have they not the same appetite to the Church and Crown Lands the same antipathy to Prelacy the same zeal for the Covenant and Directory Were they not generally Ordained by these Presbyterians non tantum absente sed spreto Episcopo as Mr. Baxter says these then I conclude to be Presbyterians and if Mr. Baxter will add the term Fanaticks I cannot help it they who plead aliquid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some impulses on their spirits moving them from ingulphing with this generation by reason whereof they cannot go back from that more spiritual plain and simple zealous Service of Almighty God in the way they are in and reformation they seek against the established Worship and Discipline See p. 9. of the Answer to Doctor Stilling fleets Sermon I say they who for want of reasons to defend their cause do plead impressions on their spirits do prove themselves to be Fanatick and I have proved them to be Presbyterians The Second Accusation is that we began the War in 41. and 42. To this he pleads 1. The King hath said so much for the Act of Oblivion that it is no sign of Loyalty and Peace to violate it Answ An Act of Pardon implies guilt though it exempt from punishment And Secondly God himself will pardon none but the penitent whatever the King may do 2. You plead that false reporters say that the Papists were the Kings party and the Presbyterians the Parliaments in the beginning of the English War Answ They are false reporters indeed that say the Papists were the Kings Party which were not an hundred part of his party and I wonder not that Mr. Baxter calls it a false report because it shews the Papists to have been more Loyal Subjects than the Presbyterians Yet wanted not a number of Papists