schisms and divisions The Apostle John 1. 4 6 7. layeth down a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mark or character how we may know the spirit of Truth from the spirit of Error the spirit of Truth is a Fountain of love and consequently the spirit of Error is the spring of discord as we have found by woful experience Error in doctrine is by our Saviour compared to Leaven Mat. 16.6 compared with the 12. Verse now as Leaven diffuseth a sowrenesse into the whole mass or lump whereever it cometh so also doth Error diffuse a sowreness and moroseness of spirit whereby he becomes unsociable and apt to divide and separate himself from the rest of his brethren that is leavened with it even as the Pharisees did in our Saviours time whose name with the name of Nabal are symbolical Sect. 13. Now then that obedience to the Act of Uniformity is the way to unity as it is a blessed means for the mortifying of these grand ring-leaders of division and disobedience may be thus evidenc'd as it doth remove the occasions of committing these sins For did all that professe the true Reformed Protestant Religion observe an Uniformity in their publick Worship and in the rites and ceremonies thereto belonging all distinctions of men and parties would soon vanish away there would be no occasion given for the drawing forth those woful fruits of Pride before-named neither in Ministers or People Sect. 14. As the Minister by his obedience to these indifferent things acts and exercises those graces which are diametrically opposite to pride and self conceitedness viz. humility and self-denyal and declareth that he hath got the victory over that to which the reverend Calvin saith the wit of man is nothing more adverse and contrary to viz. subjection Sect. 15. So the People are thereby delivered from the occasion of putting forth those dividing sins before named in whom there is a natural aptitude upon the forbearance of the Ministers in these modes of Worship to atgue Surely those men do see more into the iniquity of the Common prayer the Surplice c. then all the Governours that enjoyn them or the rest of their Brethren that observe them and have therefore a more pure delicate and tender conscience and consequently their Ministry is like to be most soul-saving And thereupon all other Ministers are usually censured for Time-servers and men-pleasers by which means Christian love and charity is destroyed and divisions are contracted and continued That therefore which removeth these occasions as for all to be uniform in their external modes of Worship doth as I have before shewed must needs be the way to unity Sect. 16. Secondly as Pride so Error also is a dividing sin as I have before shewed Now that which taketh away one occasion and a great one too of diffusing and spreading Error must needs be the way to unity now Uniformity in prayer doth this and was therefore by the Church in the primitive times appointed for this end and purpose Because that Hereticks did convey and spread their poysons in their Prayers In the Council of Milva which was in the year 416. it was appointed That none should use any prayers but such as were appointed by a Synod Sect. 17. There is a desultory levity in the minds even of some good men whereby they are subject to offend in their publick Devotions without a great measure of humility and spiritual prudence which all Ministers have not and therefore it was the judgement of the reverend Calvin in his Epist ad Protector in the Reign of King Edward the Sixth that there should be a set form of prayer and Ecclosiastical rites saith he Quoad formulam precum rituum Ecclesiast valde approbo à quo pastori in functione discedere non liceat c. Observe he would have a set Form of prayer and certain rites and ceremonies but were they to be left to the Ministers choice whether he would conform to them yea or no I suppose not he was not of Mr. Baxters mind in his Disputations as to this point nor yet with the Petitioners for peace but saith expresly From which form of Prayer and Ecclesiastical Rites it may not be lawful for the Pastors in their function to depart They were then to be imposed by Law upon them and for what end for these three Reasons first that thereby provision may be made for the simplicity of some secondly that the consent that all the Churches have amongst themselves may more certainly appear and lastly also that the extravagant levity of some that affect novelties may be prevented So that it is very evident that this reverend person did approve of a Uniformity in prayer and other rites as the way to unity as it did conduce to concord and agreement as it prevented dividing sins Sect. 18. I proceed now to the second Branch for the proof of the proposition and that is this That which tends to the honour of our Religion the edification and building up of the Church that must needs be the way to Unity But now if all persons both Ministers and People would be Uniform and there were an universal agreement about these modes of Worship and Discipline the Reformed Protestant Religion which for our Non conformity and divisions amongst our selves by our Adversaries the Papists is very much reviled as you find Harding in his Answer to the Apology of the Church of England flouting them even for the Non-conformists that were amongst them in Queen Elizabeths dayes Sect. 19. I say how would our Religion be honoured nay not onely so but how would it strike a terrour into the hearts of all Romish Catholicks and fill them with despair of ever seeing the Church of England reconciled to the Church of Rome for to see these woful divisions that have been amongst us removed by an universal conformity amongst Protestants in these matters which are and have been the cause of such unchristian discords Now if this would not edifie and build up the Church judge you Besides how amiable then would our assemblies be and how delightful would Gods publick Worship be to such as desire to fear his Name and to reverence his Sanctuary to behold it celebrated orderly and uniformly while all that worship do sit and stand and kneel together as if but one body while all do speak the same things required of them as if but one mouth Sect. 20. This was the practice of the primitive Church long before Popery I remember I have read that the whole Congregation were then so uniform in publick prayer lifting up their voices so all together when they said Amen which affixed to our prayers signifieth a full consent and agreement to what is prayed for I say it was uttered with such uniformity that St. Jerome as I have read compared their sounding of Amen in the Church unto a clap of Thunder and St. Basil to the roaring of the Sea You see therefore that this Uniformity
together with their sections of the same were not of Gods appointment Yet all these things which tend to an universal agreement in the publick Worship of God are by Mr. Ball acknowledged to be of men and no sinful additions though no where commanded Sect. 8. The like may be said saith Mr. Ball pag. 47. of the divisions of the Chapters and Verses in our Bi-Bles The phrase of speech and method used in Prayer Preaching Administring of the Sacraments and the very words of Translation wherein the Scriptures are read and cannot be one and the same in all Societies and so are circumstances how oft at what hour on what day in what place the Pastor shall Preach which are particular determinations of the Church and so variable This is when the Church seeth it necessary But to be more clear and satisfying as to what I have propounded to speak to as to the lawfulness of Uniformity by a form of prayer c. I shall offer further a very substantial argument that I find in the Five Disput 359. Proving a stinted Liturgy is in it self lawful this saith he is thus proved Sect. 9. Argument 1. That which is not directly or consequently forbidden by God remaineth lawful a stinted Liturgy is not directly or consequentially forbidden by God therefore it remaineth lawful The major is undoubted because nothing but a prohibition can make a thing unlawfull pag. 359. Now the minor that a stinted Liturgy is not forbidden we need no other proof then that no prohibition can be produced Five Disput. pag. 361. If it be prohibited it is either by some especiall prohibition or by the generall prohibition of not adding But it is by neither of these therefore not at all Special prohibition I never yet saw any produced God hath no where forbidden a form of prayer and the general prohibition of not adding extends not to it For first it is the Worship of God which is the matter we are there forbidden to adde but the praying with a form or without a form as such are neither any part of the Worship of God c. Secondly if prayer with a form be an addition to Gods Worship then so is praying without a form for God onely commands prayer but neither commands a form or that we forbeat a form Thirdly undetermined mutable modes and circumstances are none of the prohibited additions but left to humane determination Sect. 10. Beloved this argument is as I said before a very good one to prove the lawfulnesse of a set or stinted form of prayer and I desire heartily that the Author of the sober and temperate discourse against Liturgies and a form of prayer as well as against the Imposition thereof and so all such who are affected with his arguments as it hinders the intention of our souls and of the fervency of our spirits in prayer would consider of this arguments of Mr. Baxters before said and also of his second argument pag. 367. of his third also and of his fourth which is that Christ hath left his approbation of such forms by his own owning and citing them by his thrice repeating the same words in his prayer which if it had been any hinderance of the fervency of our spirits in prayer or limiting that spirit of grace or supplication which was in him above measure he would not in his Agony have used the same words in his own prayer three times as the Evangelists do record Sect. 11. But as I said before besides the usefulness of the first argument to prove a stinted form of prayer lawfull I shall crave leave to offer the same argument for to prove obedience to an imposed form of prayer with an Uniformity in rites and ceremonies to be lawful also That which is not directly or consequentially forbidden by God remaineth lawful Obedience or Conformity to the use of a Form of Prayer with certain rites and ceremonies tending to decency and order are not directly or consequentially forbidden by God The minor that proveth that a stinted Liturgy is not forbidden proveth also that obedience to a stinted Liturgy or form of publick or common prayers is not forbidden and therefore obedience when imposed or required is lawful Besides which aforesaid argument which doth well agree with Mr. Balls in answet to Mr. Cans as you shall read hereafter I desire you to consider whether that Mr. Baxters second proposition upon this head doth not hugely corroborate what I propound to speak principally to in this case That obedience to an imposed form of publick prayer is lawful viz. pag. 365. That a stinted Liturgy in some parts of publick holy service is ordinarily necessary that is excepting some unusual cases Sect. 12. The parts of Worship where a set form is necessary are 1. Reading of the Word 2. Singing of Psalms 3. Baptism 4. The use of a form of Consecration and Administration of the Lords Supper 5. The blessing people in the name of the Lord. 6. Ordinarily there should be somewhat of a form of Confession of Faith 7. If there be not a frequent use of many of the same words and so somewhat of a form in Marriage Confirmation Absolution Excommunication the danger will be more then the benefit by mutation will be 8. And with some Ministers even in prayer a form especially about the Sacraments the ordinary use of a form may be the best and fittest way Now if in all these parts which I have extracted First the nature of the thing sufficiently proves the ordinary fitness of a form Secondly the constant practice of almost all Churches if not all is for it c. that in these parts of Worship there should be a form commanded Then obedience to a form of prayer and other Rites c. by the Text also quoted by Mr. Baxter pag. 367. is lawfull Sect. 13. Now to what I have said proving the lawfulness of obedience to a form of prayer and other Rites and Ceremonies not forbidden I desire it may be considered that whether the third proposition in Five Disput. pag. 367. may not be serviceable to the end I propose That a form of prayer at some times may not onely be submitted to but be desired when the peace of the Church doth accidentally require it Concerning which I shall onely say that what I find there is very true in the same page He is far from the temper of a Christian that sets sought by the peace of the the Church that he would not use a lawful means for the procuring of it when Paul would become all things to all men to save some and would eat no flesh while he lived rather then offend his weak brother Sect. 14. Doubtless if S. Paul who while he was at his own liberty was so wary of offending his weak brother that he would eat no flesh while he lived rather then do so he would if under the command of his superiours for the peace of the Church been uniform in Gods publick
and be preserved if I mistake not from needless sufferings I am sure the learned and judicious Calvin though he did not fully approve of the Liturgy of the Church of England writing to the Brethren at Frankfort about it as having in it many Tolerabiles ineptiae which might in charity I suppose be translated Tolerable unfitnesses which yet I leave to the learned yet he did not see so far into the work of Reformation as did some in our dayes that petition for peace that would have either form of prayer left to the Ministers choice but as I have before quoted would have a Form of prayer imposed Saith he in his Epistle to the Duke of Somerset Lord Protector in the minority of King Edward the Sixth Quod ad formam precum rituum Ecclesiasticorum valde probo ut certa illa extet à qua pastoribus discedere in fanctione sua non liceat jam ut consulatur quorundam simplicitati imperitiae quam ut certiùs ita constet omnium inter se Ecclesiarum consensus postremò etiam ut obviam eatur desultoriae quorundam levitati qui novationes quasdam affectant Calvin Epist. ad Protector Angl. As touching the Form of prayers and Rites of the Church I approve very much that it be set Observe by the way that he was for a set form he did not look upon it as a limiting or an appearance of quenching the Spirit to use a set form but would have it imposed also so that saith he It may not be lawfull for the Ministers to depart or vary from the same The reasons why this holy man would have a Form of prayer imposed I have Englished before pag. 19. to which I refer you And he also was careful in distinguishing about matters of this nature Institut lib. 4. cap. 10. sect 30. he distinguisheth in matters meerly ceremonial and circumstantial in the Worship of God and giveth these reasons why Christ did not prescribe particularly concerning externals of Discipline and Worship that is to say why these things are not determined by Christ the Law-giver of his Church and therefore may be determined by Authority First because that Christ foresaw these things to depend upon the occasions and opportunities of time and how unlike it was for one form to accord with all Ages And therefore saith he Hereupon we must have recourse unto the general rule whatsoever the necessities of the Church shall require unto order and decency Finally he delivered nothing expresly because that those things are not of necessity to salvation Sect. 21. It is worth the observing what he saith that externals about Discipline and Ceremonies they are not of necessity to salvation Let it suffice therefore that our sharp discords and contentions as Mr. Baxter saith about matters of mode in Discipline and Worship be no longer cherisht and above all not so vigorously pursued as to lose the liberties of your Ministry in this quarrel and if the reasons of Mr. Calvin aforesaid be well considered I should think might prevaile that way Christ he delivered nothing expresly for or against the external circumstantial modes of Worship and Discipline because that these things are not of necessity to salvation And will any of you conclude them of such necessity to salvation as that you will rather expose the salvation of the souls of many of Christs loyal subjects to danger through the deprivation of your Ministry then yield obedience to such cammands of your Superiours as are not countermanded by Christ Surely if this be not an appearance of a very great sin to make our selves more wise and more holy then Christ the Law-giver of his Church If this be not as Mr. Ball saith in this case to condemn for unholy or prophane that which Gods Word alloweth and is consonant to his word though it be not precisely commanded and consequently superstition and Will-worship Hear further what Mr. Ball saith pag. 46. part 2. Sect. 22. To place Necessity Holiness and Worship in these circumstantial things when they be not determined or commanded by God this is Will-worship and superstition This I humbly conceive is affirmative superstition but when Vniformity in Worship shall be commanded not as having an intrinsecal holiness therein as necessary to salvation in it self as a substantial of Gods Worship but as Mr. Calvin saith onely for order and decency that is for Uniformity for a general agreement in Gods publick Worship and Service and that men may know by what rule they are to be guided as to the externals of Worship which are the very reason given in this very Act of Parliament pag. 71. then till I am better informed that superstition lyeth in not conforming For if I mistake not there is a negative superstition and Will-worship lying in touch not taste not handle not pray not in this or that form observe not this or that rite for this is sin I say so too if you shew me where forbidden but Mr. Baxters Five Disput hath sufficiently proved a stinted form lawful as being no where forbidden to which I again refer you Sect. 23. I have been the larger upon this because that I humbly conceive that if Christians did but see their liberty and know but their duty how would all those black chains by which we lie bound under perplexing unnecessary scruples and soul sadning fears fall off from us How would we then serve the Lord with one shoulder disappoint the hopes and expectations of the devil that man of sin the Pope and all his adherents and doubtless we should find what our gracious Soveraign propounds in the enacting of this Law Religion propagated and the peace of this Land established which all good men desire Sect. 24. Now knowing that it may be objected by some who are peaceably minded that though they are satisfyed as to the lawfulness of their obedience to the use of a publick form and some certain Rites for order and decency yet they do very much scruple conforming to this Book of Common prayer and Administration of the Sacraments to which they are enjoyned by the Act to declare their unfeigned assent and consent pag. 73. and promise they will conform to the use thereof pag. 77. I shall proceed through the assistance of the spirit of Truth to offer to you what are the grounds which satisfie my conscience in this case following and I hope may satisfie all that love the Truth and Peace CHAP. IX The Vindication of the Common Prayer of the Church of England by Mr. John Ball from the aspersions of the Old Brownists and the Authors of the Temperate Discourse and Plus ultra The lawfulness also of Conformity to it with its Rites proved by Bishop Jewell Martin Bucer and others Section 1. TT is without all doubt very desirable to all persons whom God hath blessed with a being in this Kingdom of England where the Gospel hath shined upon us for so many years since the Reformation of
so well judge of the sinfulness of Ceremonies and of Conformity to those superstitious inventions But now we have enjoyed the Gospel above an hundred yeares since his writing and we have now therefore clearer discoveries of the superstition of these Popish Ceremonies in Vestures Gestures and such like Romish trash To which I shall crave leave by way of Answer to present you with my poor Observations in this case as followeth That in all that I have read of these sad Controversies ever since the Reformation of the Church of England from Popery to this day I do not find any new arguments from Scripture rightly applied to make or prove Conformity to be a sinne But this I have observed which I suppose ought to be very much laid to heart that the further discoveries of light that have appeared in these latter dayes hath herein been manifested only by improving those mistaken and false principles laid at first to the making of more things to be sinfull and unlawful then ever were before that upon a serious search will be found to be clear and innocent as you will find in this following Discourse I shall make bold to give you but a few instances by which the truth of what I say will be evidenced The first thing that I observed was scrupled in King Edward's dayes was the wearing by the Minister that kind of apparel for form or fashion which the Popish Priests had ministred in And this I gather from the Answer of Peter Martyr unto Bishop Hooper who did not with the aforesaid Reverend Person account the wearing of these Garments indifferent but sinful and that for these two Reasons as being Jewish and Popish These saith Peter Martyr are the chief strength of your Arguments I will first intreat of them after I will adde whatsoever it be if I call to my remembrance any other thing brought in of you to confirm your Opinion pag. 5. That these also were the Principles or Arguments used by Joan à Lasco to whom Martin Bucer writ I find also in his Epistle to the same purpose wherein there was so much said by these two Reverend and Moderate men that one would think should have for ever eradicated these opinions out of the minds of good men especially while they were but green and young But yet notwithstanding I find that in the raign of Queen Elizabeth there was such an improvement of these principles as produced a Printed Declaration in the name and defence of certain Ministers in London refusing to wear the apparel then prescribed for Ministers Now I find in that Declaration besides the aforesaid Reasons there were severall generall Scriptures to prove their unlawfulnesse as those Scriptures that forbid addition to Gods Word that his fear is not to be taught by the precepts of men that to observe the use of this apparel would make the Papists more obstinate and also be matter of scandal to the weak But how all these were answered I find by an Examination of that Declaration which was written with that soberness and solidity that one would have thought these things would never have been heard of more But instead thereof I find these Principles and Scriptures used by the Ministers in their aforesaid Declaration are wound up higher shortly after by those of whom Mr. Josias Nichols doth complain That had made a rash and temerarious separation from the Church of England and used also in part by Mr. Nichols himself as a Plea for not subscribing to all the 39. Articles as you will find in the following Discourse I observe further that which some of the Non-Conformists as by their Petition at the coming in of King James desiring a further Reformation did but argue for the alteration of some passages in the Common Prayer as coming too near the Papists and so being only a thing not convenient as you will find to be the judgement of Mr. John Ball. This is so improved as to be made a strong argument against the whole mode of our publick Liturgie that it is Idolatrous as having been used in an Idolatrous Service even as was said of old by Bishop Hooper the Ministers Garments had been by the Popish Priests And this indeed you will find to be the great Argument against the Liturgie brought by the Author of the Temperate Discourse and of all his other Reasons except that of the Covenant why Ministers cannot conform to the use thereof are but the same with those Arguments of the London Ministers so many years before why they could not wear the apparel then enjoyned And the same Arguments that are brought by those called the Brownists and Separatists from the Church of England and the Ordination by Bishops Answered by Mr. John Ball are now brought against a form of Prayer and the Common Prayer of the Church as you will find hereafter And those things as I said before that were formerly argued against as inconvenient to come so near the Papists as to Vestures and the form of Worship are by the Authors of Plus Ultra absolutely condemned as unlawfull for the Church of England to retain either in worship or discipline any Conformity to the Church of Rome So that most Reverend and much Honoured by this Discourse and these Observations it will evidently appear that it is not by any new light from Scripture rightly applied that we do see further into the iniquity of these things now scrupled than those Worthies which were newly crept out of the darknesse of Popery But that if these passages which I have presented be but well considered of and the dangerousnesse of that principle upon which the two former do hang viz. that to wear this or that Vesture to use this or that Gesture Method Phrase or Form of Prayer that hath no Commandment from the Lord nor example for it in the Word is sinful and unlawfull It will I hope be thought high time to look about us and consider whether the hand of Joah be not in all this and whether we have not more reason to suspect our zealous opposition of indifferent things and refusing obedience thereunto as being the product rather of that fiery spirit which our Saviour sometime rebuked in his Disciples than of the Spirit of Peace Truth and Love I humbly offer therefore farther the judgement of that moderate and pious Peter Martyr in his Epistle aforesaid saith he We must take heed lest those things of lesse importance by our strife may be the means that those things which should be esteemed of greater force and value either cannot at all be brought into the Church either if they be once brought in cannot bee established with continuance And saith he pag. 3. If now we pronounce those things wicked that be of themselves indifferent so much would the most part of mens minds be altenated from us That from that day they would not find in their hearts ever after to hear with a good will at our hands sound
Worship for he was very much for order and for peace also And surely whoever is of the temper of a truly self-denying humble Christian though of never such elevated parts and gifts will for the peace of the Church conform to the use of that which is not onely lawfull in it self but the peace of the Church doth accidentally require it And how much obedience to the Act of Uniformity is the way to unity and peace I have shewed even of that peace which tends as is said pag. 368. Five Disput to the promoting of holinesse to the saving of mens souls the furthering of the Gospel and prosperity of the Church in spirituall respects And as it is there said that a peace that undermineth and betrayeth these is not desireable So that non-obedience that doth betray and undermine the furthering of the Gospel the promoting of holiness the saving of mens souls and prosperity of the Church is dangerous and undesireable Now that the suffering of the Deprivation from the Ministry of the Gospel hath its direct tendency that way I leave to the judgement of every unbiassed and unprejudiced person Sect. 15. I might be large in the proof of this point of Uniformity by the judgment of M. John Ball who was not onely very much for a form of prayer obedience to it for obedience to the Liturgy of the Church of Engl. as you shall hear hereafter but did very much charge the Brethren of the separation with disaffection to all set forms of prayers or Liturgies whatsoever part 2. fol. 8. accounting of all set forms of prayer as humane inventions as false devised idolatrous Antichristian Worship forbidden in the second Commandment But I shall pass them all by and confirm the lawfulness of obedience to things of this nature which have no command in Gods Word as to circumstantials in Worship by the example of our blessed Saviour who never sinned Which I chuse to do the rather because that I have heard some say that they could conform if it could be proved that Christ did ever conform Sect. 16. Now that Christ did conform to the orders of the Jewish Church not onely in observing some of their Feasts which onely were of humane determination as the Feast of Dedication not commanded by God but also by frequenting their Synagogues and observing their modes of Worship In Luke 6.16 I read that our Saviour went into the synagogue on the Sabbath day as his custom was in which place he conformed to the Ruler of the synagogue an Officer no where commanded that we read of in the Scripture there he stayed till the Minister delivered him the Book of the Prophet Isaiah which probably was to be read that day by the appointment of the Church and when he had read that Section he closed the Book and gave it to the Minister And whereas he stood reading according to their mode he then sate down and taught them by opening and applying what he had read unto them saying This day is the Scripture fulfilled in your ears Sect. 17. Now that sitting was their custom while they taught the people appeareth to me if I mistake not by what our Saviour alludeth to saying They sit in Moses Chair hear them Now our Saviour conforming to these things and many more which might be observed by his practice which were no where commanded and he being one that never sinned at any time though wickedly charged by the Scribes and Pharisees for the largeness of his principles and practice contrary to their narrow spirits It is very evident that to conform to a form of praye and other modes of Worship not forbidden by God in his Word is lawful and warrantable Sect. 18. Now because it may be objected that whatever Christ did yet in the Acts of the Apostles or their Epistles we do not find any forms of prayer c. imposed by them upon any of the Elders of the Church in their dayes which indeed is the objection of the Brownists pag. 17. And also of the Temperate Discourse pag. 147. I shall give the answer of Mr. John Ball to it pag. 17. which is very considerable saith he pag. 17. But a set Liturgy might be in use in their times though we read not of it for the Apostles set not down a Catalogue of all and every particular Order that was in the Church but give us a perfect rule and Canon of faith c. And if there were no set Liturgy in their dayes yet for order a set form of prayer to be used in publick is lawful because it is in the number of things which God hath not determin'd in his Word and where God hath not prescribed any form there no form must be esteemed any part of Gods Worship or condemned as simply unlawful Observe his reason I pray you for as to call that holy which God hath not sanctifyed is Superstition so it is erroneous to condemn that as unholy or prophane which God alloweth or is consonant to his Word Sect. 19. I beseech you consider of this for if this reason were well weighed and the answer that he giveth to Mr. Cans argument that no Worship is lawful but what Gods Word commandeth were but well digested and received into our souls it would give us soon to see the insufficiency of that position that is laid down by the Authors of Plus ultra pag. 28. That any action especially conversant about the Worship of God not undertaken in faith is sin and faith hath no ground to stand upon but Divine Authority And also of this Argument against Liturgies by the Temperate Discourse and also how contrary Mr. Baxters argument for the lawfull use of set forms being not forbidden by Deut. 12.32 Five Disput. pag. 361. is to what is affirmed Petition for peace pag. 14. The strict prohibition of adding to or diminishing from the things commanded by the Law-giver of the Church Deut. 12.32 puts such a feare into the mindes of multitudes of Christs loyal subjects lest by such additions or diminutions in the manner of his worship they should provoke him to displeasure as will be a certain and perpetuall hinderance to any common unity and concord in such humane Impositions of which many of the servants of the jealous God will have a continual jealousie Oh Sirs if what I now offer to your view from the Scriptures the example of our Saviour the judgement of Mr. Ball and Mr. Baxter were but well received into your understandings doubtless these feares and jealousies would soon vanish these hinderances to unity and concord would not be perpetuall but would soon vanish and disappear Sect. 20. I am apt to think that if Ministers would but faithfully distinguish as Mr. Ball doth and not be guilty of that which he chargeth Mr. Can with in a matter of so much weight confound things that differ alledge Scriptures to little purpose Multitudes of Christs loyal subjects would be delivered from their needless feares
Doctrine and instructions of very necessary matter Worthy Sirs I beseech you consider whether this hath not been the effect of your strife and contention about these things of less importance and hath not alienated the minds of many that they will never hear your instructions in matters necessary to salvation It is hath not yet give me leave to tell you it will unavoidably be the end of your present Non-conformity Do you think that the way for to establish and continue those things which should be esteemed of greater force and value than a form of Prayer a Rite or Ceremony viz. That soundnesse and purity of Doctrine that we have amongst us and the great liberty of Preaching thereof is for you to suffer deprivation of your Ministry and hereby endanger all for matters that the Reverend Beza saith are not Tanti I find indeed a seeming Objection by the Petitioners for Peace pag. 13. That if men must be cast out of the Church or Ministry because that they are not wiser then the most Learned â—s the Pastors of most of the Reformed Churches and as Hildersham Bains Parker Ames Dod Ball Nichols and many such others as have taken Non-Conformity to be a sinne how few alas how few will there be left But if you be pleased but to consider of the Quotations that I have presented before you of the Ancient pastors of most of the Reformed Churcher of what is newly come forth by Mr. Durel in his Book entituled A View of the Government and publick worship of God in the Reformed Churches beyond the Seas and also of what followeth It will appear that this was a very great mistake and that they have not taken this Conformity to be a sin but disobedience rather to the commands of our Superiors in this Case to be a sin and great abuse of Christian Liberty Of this mind as I take it is the Reverend Beza Epist 24. ad Peregrinarum Ecclesiarum in Angl. Fratres Coxsequitur cum abuti Christianae libertatis beneficio qui vel suis Magistratibus vel praepositis suis sponte non paret in Domino nec conscientiam fratrum edificere studet Now I humbly conceive that he that by refusing obedience to the commands of his superiors shall be exposed to those sufferings which the Act inflicteth in this case he doth not take the way to edifie the conscience of his Brother but to fill it with horrid perplexity and fear about these indifferent things concluding surely they are out of measure sinfull that men will rather suffer so much then conform to the use thereof As to what hath been said by those worthies of our own Nation taking Conformity to be a sinne I hope I shall make it appear by this following Discourse to be a great mistake But if any of those have taken Conformity for a sin is this an Argument sufficient for Ministers and Teachers of others that do professe to abhor the Popish Doctrine of infallibility in the Church of Rome for to stick to the practice of it In this case because that you would not be thought to be wiser than they that have taken Non-Conformity to be a sinne In my weak judgement it is being too much of the Colliers Faith that I have read and doth savour of too much following the Tradition of our Fore-fathers in these matters Certainly those Traditions that do tend to the disturbing of the Peace of the Church and State wherein we live to the alienating our affections from each other that do professe our selves to be Christs Disciples that do incline the minds of men to decline the example of Christ and of his Apostles and to condemn the practise of many precious and pious servants of the Lord. These are such Traditians as make the Word of God of none effect such for which Saint Paul repented he had been so zealous for Gal. 14. and such as from the observance thereof Christ came to redeem us by his most precious blood I confesse there is scarce any thing doth more stick with us in matters of Religion than to renounce the Traditions of our Fore-fathers Our Fathers worshipped in this mountain said the woman of Samaria to our Saviour And if ever any had cause seriously to bethink themselves we of this Nation have whose discontents and animosities grounded very much as I conceive upon the Opinions and Traditions of some good men since our Reformation from Popery have produced the most dolefull effects that I think any History in the Christian World can produce or parrallel Charity induceth me to believe that if 〈◊〉 Worthy men such as Mr. Hildeâ—sham that â—â—ch written so perswasively in Lecture 35. on Psal 51. to satisfie weak Christians about the Surplice and the Cross and to keep them from leaving the publick assemblies therefore and Mr. Paul Baines that so zealously reprehended in his Book upon Ephes 2.15 fol. 297. a Secession and departure from the Church of God our visible assemblies shewing this was not so much to reform as deform giving also this most excellent Rule which I find in other Pious and Learned mens advice * Aug. Epist 119. Multa Tolerantur ubâ— facultas non datur refecandi Bâ—za Epist ad fratres Anglican Possant acâ—etiom debent multa tolerariquae tamen non recte praecipiuntuâ— That whatsoever lyeth not in our power to reform it shall be our zeal and piety to tolerate and patiently bear And Mr. John Ball that hath so vindicated the Common Prayer and Catechisme of the Church of England as containing such points so contrary to Popery that it is not possible Popery should stand if they take place A say again that while I do consider of the spirits and principles of these men whatever they might be as to their practice yet that they could not well take Non-Conformity to be a sin their Principles and Arguments against the Separation now in Print some of which you shall meet with in this following Discourse clearly evidencing of the same And I am apt to think that had they but survived those Warres which many of us have done who have seen and been Spectators of those garments rolled in blood and of all those dolefull and dismal effects of our differences about modes of Worship and Government And had they but experienced how much when the bodies of men subdued by the power of the sword their minds were no way reconciled to that Government and Worship which was earnestly endeavoured to have been imposed upon the Kingdom And had they but seen how much by the same persons that helped to subdue the other they were opposed with the same bitternesse as was the Episcopal Government and their extirpation by some endeavoured root and branch I cannot but believe that they would have been of the same judgement about these things as the Reverend Mr. Perkins is of an Oath when it doth become impossible This is as a voice from Heaven to declare that we are set at liberty
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
Church of God might receive by them And for a conclusion let us joyn together in propounding this to their serious thoughts That if they have but little regard to our souls welfare that yet they will take care of their own For when they have suffered the penalty of the Law for their Non-conformity to what the Act for Uniformity requireth which is deprivation from the exercise and advantages of their Ministry that yet their satisfaction of the Law will not satisfie the offended justice of an angry God who having made himself known to be a God of order and not of confusion is very much displeased with the disobedience of all Inferiours to the lawful commands of their Superiours whether Ecclesiastical or Civil For as Mr. Baxter hath well observed Five Disput pag. 483. That if we do through weaknesse or perversness make lawful things to be unlawful that will not excuse us in our disobedience our error is our sin and one sin will not excuse another sin Disobedience to the commands of our Superiours therefore though through weakness being a sin and that against Christ Five Disput pag. 485. who ruleth by them as his Officers Let us therefore now remember our Ministers that seeing notwithstanding all their sufferings without repentance this sin of disobedience to our Superiors as aggravated Five Disput 486 487. will not be blotted out at the day of refreshing It would be much better to prevent all this sin sorrow and suffering by their Obedience and Conformity to what the Law requireth But now my beloved Friends and Fellow Citizens considering that there lyeth one main obstruction in the way to this happy work of our Ministers Conformity to which I have so much importuned you to joyn with me by way of perswasion with them And this obstruction lying chiefly in your own power to remove I shall in the first place bring it forth to your view as I find it laid forth by the Author of the Sober and Temperate Discourse about Liturgies c. And the obstruction is this that the Ministers dare not conform because of the great scandal that would be taken thereat by the people pag. 108. for say they Supposing that they were fully satisfied that it were lawful to use an imposed form c. yet we plainly see that they are so abhorred by many consciencious Christians that as those who have returned to the use of them have almost ruined their Ministry by making themselves the scorn of some and the grief of others so should we we do the like some would for it vilifie and censure and condemn us and separate from Communion with us Now good friends though I humbly conceive that this is no sufficient ground of excuse for their Non-Conformity because that some Christians would censure condemn and separate from all communion with them Yet supposing that to prevent the great sin of those that shall thus be scandalized at their Ministers Conformity many good men may be more backward to their duty as being afraid to give offence to the weak about their observance of indifferent things To help to remove this great obstruction though you will find much more said in the 14. Chapter of this Discourse yet give me leave to offer this to your serious consideration that though it be a reall truth that the wise God hath forbidden us to do any thing whereby our weak Brethren may be scandalized as by those Texts quoted by the Author aforesaid doth appear viz. Rom. 14.13 14 15. 1 Cor. 10.24 1 Cor. 8.3 9. Yet that in all those places wherein the Doctrine of scandal is laid down as to indifferent things that they are to be understood only in the case where persons are left to their own liberty in the use of them that is when men may chuse whether they will use them yea or no. As for example you will find in this following Discourse that whether we do pray with a form or without a form is indifferent and is neither expresly forbidden or commanded Now when it is left to our own liberty whether we will use a form or not use a form then we should scandalize weak Christians according as we demean our selves in this particular But if by a Law we are commanded for Vniformity sake to use a publick form of Common prayer for weak Christians to be offended at the Minister that doth yield obedience to this command this scandal of Brethren weighs light when put in the scale with the command of Authority And the reason why it doth so is this because that though the thing be in it self indifferent where we are left to our own liberty as I said before yet when it is commanded by our Superiors and no where forbidden by God our disobedience to their commands is no indifferent thing but is a sin against the Fifth Commandement wherein the honour that we are to give to our Parents whether Naturall Spirituall or Civil doth consist in obedience to their lawful commands Which being so I beseech you to be so far from being scandalized to see your Ministers do their duty which Aquinas as I have read calleth Scandalum Pharisaeorum the scandall onely of the superstitious Pharisees which our Saviour hath taught us to condemn As that you do rather exhort and perswade them by all means rather then to lay down their Ministry to care onely for to satisfie themselves and let not the thought of the scandal that may be supposed to be taken by you at their Conformity be any impediment or hinderance thereunto And that you may be free forward and cordial in this work I beseech you be impartiall in your pursuit of that knowledge which may strengthen you against this weaknesse in you whereby you are apt to be scandalized at the matter of your Ministers Conformity to indifferent things It is a most Excellent Rule to this purpose that is given by Mr. John Brinsley in a Sermon of his Entituled A Looking Glasle for good Women and may also serve to be a Looking Glasse for good men of weak judgements and strong affections pag. 17. The most probable way to be resolved in our doubts and scruples is to hear what both parties can say especially those of a differing judgement from us this is the most probable and rational way to be rightly informed And further saith he Some are so wedded to their own Wills as to take up resolutions before hand in case their opinions be medled with or their wayes touched upon though never so tenderly yet they will come no more at the publick Ordinance at least to hear such a Minister Now surely saith he Christians is this Christian even Felix the Heathen was of a better mind who though troubled at the hearing of Pauls Sermon promiseth to hear him again another time Let them take this home with them This is but to clear an evidence that they are but too willing to be deceived I beseech you therefore as a
doth belong to the Magistrate and Church-governour to command and appoint in matters of Religion pag. 8 CHAP. IV. The term Uniformity explained and this Proposition proved That obedience to the Act for Uniformity is the way to Unity pag. 12 CHAP. V. That indifferent things may lawfully be commanded and that to obey such commands is not onely lawfull but profitable for the Peace of the Church To refuse obedience to indifferent things as sinfull is Negative superstition with several considerations about the regulating of our zeal about things indifferent in themselves pag. 22 CHAP. VI. That to declare against the binding power of the Covenant according to the Declaration appointed by the Act for Uniformity is lawfull both by the Law of God and of the Land Wherein the judgement of reverend Mr. Perkins in six cases as to the not-binding power of on Oath is applied to the case in hand pag. 33 CHAP. VII That to declare That it is not lawful upon any pretence whatsoever to take up arms against the King and that we do abhor that trayterous Position of taking arms by his Authority against his Person c. is very warrantable by the Law of God and of the Land pag. 48 CHAP. VIII That Uniformity in publick Worship by obedience to an Imposed Form is lawful pag. 54 CHAP. IX The Vindication of the Common prayer of the Church of England be Mr John Ball from the aspersions of the Old Prownists and the Authors of the Temperate Discourse and Plus Ultra The lawfulnesse also of Conformity to it with its Rites proved by Bishop Jewell Martin Bucer and others pag. 60 CHAP. X That to subscribe to the 39. Articles of Religion and to declare an unfeigned assent and consent c. is not contrary to any command of Christ but lawful and warrantable notwithstanding all the objections made of old by Mr. Josias Nichols against subscription which are in this Chapter laid down and modestly removed Pag. 91 CHAP. XI That to subscribe to the use of those Ceremonies which have significancy in them as the Surplice and Crosse in Baptism is lawfull and warrantable proved by the judgement of Forreign and our own Modern Divines both Conformists and Non-conformists Pag. 106 CHAP. XII The general argument against Subscription to the Book of making Bishops Priests and Deacons because the Deacon we are to approve his description is not to be found in the Book of God answered The weakness of which argument is evidenced from the example of Christ and his Apostles also the great evil of urging this argument at large that nothing is warrantable but what is expresly commanded Pag. 110 CHAP. XIII The Order of Deacon excepted against by Mr. Nichols as exercised in the Church of England justified by Mr. John Balls argument for Lecturers Together with several directions from Mr. John Randal what is to be done in this present case of Conformity as to perswading of the Conscience Pag. 124 CHAP. XIV Contains the course that a Minister is to take as to Conformity Though scandal be taken by weak Brethren in which Chapter the Doctrine of scandal is considered and what is alleadged by the Author of the Temperate Discourse is answered and the Magistrate freed from what is charged upon him under this consideration Pag. 132 CHAP. XV. That to receive Ordination from the Bishop though ordained before by Presbyters is lawful Pag. 140 CHAP. XVI That for our Ministers to receive Ordination by Bishops though ordained before by Presbyters will not conclude the Reformed Churches that have no Episcopal Ordination to have no true ministers and consequently to be no true Churches Pag. 151 Bucer Scripta Anglicana pag. 455. I give thanks to God who hath given you grace to reform these Ceremonies in such a purity And of the Common Prayer thus he there writes I have found nothing in it which is not taken out of the Word of God or at least which is contrary to it being rightly interpreted Mr. John Ball 's Answer to Mr. Can part 2. pag. 9. If the Common Prayer be wholly taken out of the Mass-book how cometh it to have those things which are so directly contrary to the Mass that both cannot possibly stand together Peter Martyr's Epistle from Oxford Nov. 4. 1550. to Bishop Hooper pag. 8. How be it I will not grant that these diversities of Vestures have their beginnings of the Pope for so much as I read in the Ecclesiastical History Euseb lib. 3. cap. 31. How that John the Apostle wore at Ephesus where he dwelled a Bishops apparel terming it Petalum seu lamina pontificalis As touching S. Cyprian the holy Martyr Pontius the Deacon writeth that a little before he should be beheaded he gave unto him that was appointed to behead him his vesture called Bâ—rrus after he had put it off and to the Deacons he gave his other Vesture called Dalmatica c. Chrysostom maketh mention of the white Vesture of the Ministers of the Church in Mat. cap. 26. homil 83. ad â—oâ—ul Antioch homil 60. c. But be it so let them be the invention of the Pope as you would have it yet notwithstanding for the respect of the Papistical invention in them I cannot be perswaded so much impiety to be therein that whatsoever it toucheth it doth by and by so corrupt that it cannot be lawfull for good and godly men to use godlily pag. 7. We read how that wine was consecrated unto Bacchus bread unto Ceres water unto Neptune oyle unto Minerva song unto the Muses and unto Apollo and many other things Tertullian rehearseth in his book intituled De Corona Militis Christiani yet for all that we stick not to use all these things freely as well in holy as in prophane uses although at one time or other before they had been consecrated to Idols and to Devils Perkins on Conscience of Oaths pag. 527. If at the first it were lawful and afterward by some means become either impossible or unlawfull it binds not conscience for when it becomes impossible we may safely think that God from heaven frees a man from his oath CHAP. I. Introductory and by way of Preface pressing the necessity of searching into the nature of the things commanded before suffering for the same Section 1. INquiries after Truth in matters controverted are not more difficult in their prosecution then pleasant and delightful in the satisfaction they afford For though it be a true assertion of Democritus that Veritas in puteo latet c. and cannot be drawn out but with much labour yet no dainties are so relishing and delicious to the taste as truth obtained is to our Intellectnals Sect. 2. But more especially ought we to desire to know the truth in matters doubtful which refer to our practice and especially such as refer to the purity of Gods Worship who is a Spirit and will be worshipped in spirit and truth And though this is to be done at all times yet
Sect. 7. I beseech you therefore for the Lords sake do not dispute your selves out of the Exercise of your Ministey do not bring your selves in trouble needlesly and thereby trouble the peace of the Church It is a very strange conclusion in my simple judgment That because there needeth no Law to make that which is neither commanded or fo bidden to be indifferent Five Disput. pag. 437. that therefore it is not lawful to make any thing the Subjects duty by a command that is meerly indifferent but that indifferent things must be left for us to use or not to use at cu own liberty Sect. 8. I beseech you all consider but what is said Five Disput. page 439. to this purpose If God have left us this liberty Men should not take that liberty from us without great cause and without some accidental good that is like to come by depriving us of that liberty and that good must be greater then the accidental evil To all which I do fully agree and offer to consideration whether what I have said all this time that the liberty that God hath left us in private whether we will use a form or no form in Prayer being taken away at sometimes onely in publick for I am of the mind of K. Charles the First of blessed Memory in his Meditation on the Ordinance against the Common prayer though I am for Common prayer before Preaching That yet there is use of a grave modest discreet and humble use of the Ministers gifts even in publick the better to fit and excite their own and the peoples affections I say whether this liberty is not taken away without great cause viz. for the Peace of the Church which was the cause why the liberty of eating Bloud c. was taken away from the Gentile Christians Acts 15. Sect. 9. And that the accidental good which is like to be by Uniformity is greater then the accidental evil which is the depriving us of our liberty so that as Mr. Calvin saith the Pastor in his Function may not lawfully depart from that Form and those Rites appointed which he had liberty to do before Will evidently appear not onely by what I have said of Obedience to the Act of Vniformity as the way to Unity but also by what you may find in the Five Disput. amongst those many reasons which are there given for Obedience in lawful things such as a Form of Prayer the significant gestures of standing at the profession of our Faith and the Surplice c. as you will find in the said Disputations if I have not forgot what I have there read are there granted to be lawful Sect. 10. If I mistake not amongst those reasons beginning at pag. 483. which are all very good ones and I desire may be laid to heart in this juncture of time I find pag. 487. reason 10. That by this disobedience in things lawful the Members of the Church will be involved in contentions and so engaged in bitter uncharitableness and censures and persecutions and reproaches one of another which scandalous courses will nourish Vice dishonour God rejoyce the Enemies grieve the Godly that are peaceable and judicious and wound the Consciences of the contenders We see the beginning of such fires are small but whether they will tend and what will be the end of them we see not Sect. 11. Now if the preventing of every one of these sinful evils be not a greater good then that accidental evil before spoken of That which I further offer I desire may be seriously laid to heart As there is nothing as Mr. Calvin saith to which the Wit of man is so averse as subjection so there is nothing to which humane nature is more subject then those sins before-named in Five Disput as Uncharitablenesse and Censoriousness about small matters we have found it so by woful experience both formerly and to this present day It is easie to observe how such as take their liberty as to matters of Conformity that do not wear the same Canonical habit as it is called that are no Common prayer men how are they esteemed by the generality of professors for such that see more into the evil of these things then other men And on the other side how are those which do conform such as are peaceable and judicious how are they condemned and censured by the same persons for Sursingle-men and superstitious temporizers Sect. 12. There being therefore such probable grounds of hope that by a generall obedience to the Act of Vniformity these evils may be remedied these sins suppressed which dishonour God grieve the judicious godly make the Papists to be confirmed in their ill opinion of us for our dissentions occasion others to fall off to them as we find it to be the case of Grotius mentioned Five Disput Upon all these considerations laid together I humbly conceive I have made it evident to all That obedience to the Act for Vniformity is the way to Unity Wherein I have also proved how great the mistake is in the Petition for Peace That the commanding of these unnecessary Impositions have been the cause of all the dissentions and divisions that have been from the beginning of the Reformation of Religion in King Edwards dayes Sect. 13. I shall speak a word or two in order to the inclining of such as are concerned to observe the Act of Vniformity by shewing the great mistake there is as I humbly conceive in what is urged by the Petitioners for peace pag. 15. who there say on the comrary That if these unnecessary Impositions were removed we should enjoy a blessed unity and peace For if the bare removal of these unnecessary Impositions would procure a blessed unity and peace Give me leave to desire you seriously to consider how cometh it about that in all this time of liberty from these Impositions we have been so wofully divided that were so unanimous before against the rites and ceremonies of the Church Sect. 14. Surely had I known so much before the beginning of those troubles as now I know that there was so great a difference and feud between the Non-conformists and the Separatists as now appeareth unto me by their Writings that I have seen between them in the Bishops dayes I should have foreseen by their principles which I gather most clearly in a book set forth by Mr. Simon Ash written by Mr. John Ball against John Can edit 1642. by which book it appeareth that the one sides principles did tend to Independency and the other to Presbytery I say I think verily I should have foreseen that when the Bishops were down great dissentions and divisions would arise amongst themselves Sect. 15. Mow that it did so fall out that they did fall out extremely when Episcopal Government was laid aside is so well known to all the Christian World that I need not fear I should be the first publisher thereof which animosities and divisions and oppositions of each
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
Religion from the Idolatries Errors and superstitions of the Church of Rome to be assured that the way or mode for the publick Worship of God be reformed also Concerning which in the satisfying of my self I have observed that two sorts of persons have made their objections First such as have condemned the common and publick Liturgy of the Church as sinful and Idolatrous because taken out of the Mass-book c. Some onely as symbolizing with the service of the Romish Church Of the former sort were the Brownists of old the later the wiser sort of the Non-conformists both formerly and at this present time who do therefore presse a necessity of a further Reformation thereof as appeareth by the Discourse of Plus ultra and by the desires of those persons that were commissioned to advise about the Liturgie c. who thought no Reformation like the laying aside the old one as to themselves and the making a new one in its stead to be left unto the Ministers liberty to chuse which they would use Sect. 2. I shall therefore for the clearing of the lawfulness of our obedience to the use of this Liturgie of the Church present and lay before you the objections against the Liturgie of the Church of England by the English Brownists by which also the Authors of the Temperate Discourse and of Plus ultra may see who they do symbolize withall and how much mistaken I suppose they are who say the cause of the Non-conformists hath been long ago stated at the troubles of Frankfort and hath continued the same Sect. 3. That which is laid to the charge of the English Liturgie is this by those called the Brownists I find in the second part of the Mr. Balls answer pag. 4. The whole form of the Church service is borrowed from the Papists for none can deny that it was culled and picked out of the Popish Dunghill the Mass-book full of all abominations from three Romish channels I say it was raked the Breviary the Ritual and the Mass-book mentioned by the Sober Discourse pag. 21. and Plus ultra pag. 17. with much earnestness affirms that the English Liturgie is Tantum non the Romish Mass Now to vindicate this mode of Gods Worship in the English Church from this charge and so consequently to give us to apprehend that we may lawfully declare conformity to the use thereof be pleased to take notice of Mr. Balls answer pag 6. Sect. 4. That which you alledge against the English Service-book in particular you intend against all set forms of prayer or stinted Liturgies whatsoever c. to pag. 8. and there saith he further It is true the Nonconformists say that it was in a great part picked and culled out of the Mass-book but it followeth not thence that either it is or was esteemed by them a devised or false Worship for many things contained in the Mass-book it self are good and holy A Pearl may be found upon a Dunghill We cannot more credit the man of sin then to say that every thing in the Mass-book is devillish and Antichristian for then it should be Antichristian to pray unto God in the mediation of Christ or read the Scriptures to professe many fundamentall divine Truths necessary to salvation pag. 9. Our Service was picked and culled out of the Mass-book you say and so it might and yet be free from all fault and tincture from all shew and appearance of evil though the Mass-book it selfe was fraught with all manner of abominations For if Antichrist sit in the Temple of God and professe himself the servant of Jesus Christ of necessity some Treasures Riches and Jewels of the Church must be gathered into his Den which being collected purged and refined might serve to adorne the chaste Spouse of Christ Neither in so doing doth the Church honour Antichrist but challenge her own right if she retain ought that belongeth to Antichrist that is her stain and blemish but the recovery of that which Christ the King of his Church hath given as her wealth and ornament must not be imputed a fault Sect. 5. Further saith he pag. 9. If it be wholly taken out of the Mass-book how cometh it to have those things which are so directly contrary to the Mass that both cannot possibly stand together In our Book of Common prayer we pray to God onely in the mediation of Jesus Christ and in a known Language we profess that Christ by one Oblation of himself once for all hath made a full perfect and sufficient satisfaction for the sins of the whole World that he hath commanded a perpetual remembrance of his Death and Passion in that Ordinance of the Supper and that the Sacrament is to be administred in both kinds the Minister and the People to communicate together Were these things taken out of the Mass-book The Church of Rome joyneth the two first Commandments into one or taketh away the second thereby to cloak their Idolatry in the worshipping of Images but the Common prayer book of the Church of England divideth them into two therein following two of the Fathers at most excepted all Antiquity and setteth down the words of the second Commandment at large The Church of Rome teacheth that in the Sacrament of the Eucharist the body and blood of Christ is received and eaten carnally that as much is received in one kind as in both and that in the Mass Christ is offered up as a propitiatory unbloudy sacrifice for the sins of quick and dead but the Common prayer book of the Church of England teacheth expresly in the form of administring that Sacrament that spiritually by faith we feed on him in our hearts eating and drinking in remembrance that Christ died and shed his blood for us In the Mass the Priest receiveth alone the people standing by and gazing on him but the Minister and people are appointed with us to communicate together according to the Instition of Christ and the practice of the primitive Church We make the Communion of the Eucharist purposely a Sacrament they a Sacrament and propitiatory Sacrifice They celebrate at an Altar we at a Table according to the example of our Saviour Christ his Apostles and the Primitive Church in the purest times We pray for the living they for the living and dead And if these be not points directly contrary to the Roman Service Rome is much departed from her self Sect. 6. I have been the larger in the transcribing of this most singular vindication of the common prayer book by this judicious learned Mr. John Ball to the end that such good people who as the Author of the Treatise of Liturgies saith can by no means be reconciled to the use of it as being an Idolatrous Service may here see the vast difference between the Mass-book and our common prayer and be brought to love and like thereof And that such Ministers as profess by the said Author that when their people come to them and say
to them This common prayer was taken out of the Mass-book will you read it they know not what to say may be furnished with such an answer as by Gods blessing may be not onely very informing but reforming also And that such Ministers and People that doe feare that by this Act of Uniformity which requireth a Declaration from every Minister that he will conform to the use of the common prayer book and that he doth assent and consent thereto that all this conformity required is but preparatory to Popery may by a diligent comparing and considering of what Mr. Ball hath published be quieted in their mindes about their fears in this thing Mr. Ball saith expresly pag. 9. That there are such things in the common prayer such Drctrines there taught and such practises there enjoyned that are so directly contrary to the Mass-book that both cannot possibly stand together Sect. 7. And that I may the further corroborate your minds in this particular I humbly desire that the further insinuatians of the displeased Ones with the common prayer as being but the English Mass and as is affirmed pag. 5. that one Dr. Carrier a dangerous seducing Papist should say That the common prayer and the catechisme in it contained hold no point of Doctrine expresly contrary to Antiquity that is as he explaineth himselfe the Romish Church onely hath not enough in it may be removed not only by what I have already transcribed out of Mr. Ball but also from what followeth in answer to the Brownists charge against the common prayer by this Carriers judgement beforesaid Saith this reverend person pag. 11. Carriers pretence in that particular is a meer jugling trick that he might insinuate a change of Religion might be made amongst us without any great alteration which is as likely as that the light should be turned into darknesse and not be espied if many points of Popery be not condemned expresly in the catechisme or Service-book c. yet so many points are there taught directly contrary to the foundation of Popery that it is not possible that Popery should stand if they take place Sect. 8. How much therefore it concerneth all zealous haters of Popery to take heed of their contempt of the Service-book and Catechisme therein contained and to take heed of such a Reformation thereof as should take this form of Common prayer Catechisme and manner of celebration of the Lords Supper out of the way may appear by what is so confidently and rationally affirmed if it be seriously considered that it is not possible that Popery should ever stand if they take place amongst us pag. 11. That I may further shew how unlike it is that the Reader of the Missale Romanum c. or the comparer of the Rituale Romanum c. with the printed common prayer Book of the 5. and 6. of Edward the 6. or this our English Liturgy as it is commonly put to sale shall find but very little but what is to be found in the Mass-book in Latine Discourse of Liturgies pag. 1 21 22. I shall desire what is further alleadged by Mr. Ball may be seriously laid to heart saith he to such who speak in the language aforesaid pag. 11. It is more proper to say the Mass was added to our Common prayer book then that our Common prayer was taken out of the Mass-book For most things in our Common prayer were to be found in the Liturgie of the Church long before the Mass whereof we speak on was heard of in the World and the Mass was patch'd up by degrees and added to the Liturgie of the Church now one piece and then another so that the ancient truths and holy Liturgies were at last stained with the Idol of the Mass which was sacrilegiously thrust into them Sect. 9. And that the Reverend Bishop Jewell so much magnified by Plus ultra as a greater friend to his design was a great friend to this truth laid down by Mr. Ball you may find in his defence of the Apologie of the Church of England upon the occasion of Hardings challenging the Church of England with changing their Communion book so often replies by retortion that it was their crime to be guilty of chopping and changing of the Church Liturgie and not they saith he pag. 198. If thou wilt read the often changes and alterations of the Mass read I beseech thee Platina and Polydore Virgil concerning the same and there shalt thou find how and by whom and on what occasion and in what processe of time all the parts of the Mass were pieced and set together So that it is more easie to observe how Bishop Jewell and Mr. Ball do agree in their judgements about the Mass and Common prayer book as you shall read hereafter then that Bishop Jewell and Plus ultra were both of one mind as to the matters in controversie Sect. 10. But I shall go no further in shewing than the Common prayer of the Church of England is not Tantum non the Romish Mass saith Mr. Ball pag. 11. The prayers and truths of God taught in the Common prayer pertained to the Church as her Prerogative the Masse and the abominations belonged to the man of sin and if a true man may challenge his gods which the thief hath drawn into his den the Church of God may lawfully lay claim to these holy things which Antichrist hath unjustly usurped And that the Church of God may lawfully make use of those forms of prayers recovered as it were out of their den behold the reverend Mr. Ball bringing the same quotation out of Bishop Jewell for to prove it as Plus ultra doth to prove it altogether unlawful Bishop Jewells Sermon on Joshua 6.1 2 3. The things that may be reserved viz. in the destruction of Jericho must not be dust or chaffe or hay or stubble but gold silver iron and brass I mean they may not be things meet to furnish and maintain superstition but such things as be strong and may serve either directly to serve God or else for comeliness and good order Mr. Ball in the margin of pag. 11. part 2. Sect. 11. In Plus ultra pag. 28. you will find this quotation of Bishop Jewell is brought to prove that all ceremonies are superstitious But that it is most grievously wrested and mis-applyed as are most of his quotations out of Jewell in his discourse will appear by that which Mr. Ball hath set down honestly and the other altogether omitted For though dust and chaffe hay and stubble at the destruction of Jericho might not be brought into the Lords treasury that is such things as were meet to maintain superstition yet such things as silver and gold such things as be strong and may serve directly to serve God or else comeliness and good order These things in the judgment of both Jewell and Ball which are strong and may serve directly to serve God by or elfe for comeliness and good order These holy
things Mr. Ball saith pag. 11. Antichrist hath unjustly usurped the Church of God may lawfully lay claim unto And therefore if our Book of Common prayer saith he pag. 12. please the Papists it is but in some things wherein in reverence to Antiquity we come too nigh them in some Rites and Ceremonies But with the substance of the ministration it self they cannot be pleased unlesse they will be displeased with their own service and will renounce their own Religion Sect. 12. Surely methinks the judgment of this learned and moderate man might very much defend us against not onely the fear of Popery he having affirmed that the Papists cannot be pleased with our Book of Common prayer as to the substance of its Ministration unless they will renounce their own Religion But may cause such a day-break of light to shine upon some of our understandings as that we may be perswaded that it is lawful to declare they will conform to the use of the Common prayer of the Church of England it being no false and Idolatrous Worship as too many might apprehend from what hath been within this year or two written to exasperate mens minds against it But that I may make the lawfulness thereof to appear more evidently I shall proceed to consider of the English Liturgie and ceremonies as they are by some apprehended to symbolize too much with the Mass-book and being too like the same and that therefore upon this account conformity is unlawful it being absolutely affirmed Plus ultra pag. 30. We say it is unlawful for the Church of England to retain either in Doctrine Worship or Discipline any conformity to the Church of Rome Sect. 13. I do profess before the searcher of all hearts out of any desire to abstain from all appearance of evil When I first saw this Book I desired to take great notice how this Authority did by the authority of the Scriptures convincingly prove the same For to conform to the Doctrine of the Church of Rome is doubtless unlawful to conform to the Worship and Discipline of the Church of Rome in statu corrupto in that stace wherein it was before Reformation and is now in at this present time is sinful and unlawful But that to conform to the Common prayer book of the Church of England and those few retained ceremonies because that they symbolize with the Church of Rome That this should be sinful and unlawful notwithstanding so confidently affirmed I leave to the determination of the wise and learned upon the examination of the proofs of Plus ultra for the same Sect. 14. I do find indeed that Mr. Ball doth speak to this purpose That if any have mistaken the book of Common prayer because that it hath too much likelihood to the Mass-book he saith that hath not been the judgement of the Non-conformists alone others have said and written so much that never condemned the use of the book or all things therein contained pag. 9. From whence I observe that there is a great deal of difference between the disliking of a form that doth in something as is supposed symbolize with that form that is in a corrupt Church and the condemning of it as sinful and unlawful as Plus ultra doth And yet that I may deal faithfully before I come to speak to the arguments of Plus ultra I think I should do a good work tending to our healing if I should offer but some honest inferences from Mr. Balls conclusions and concessions that may take off that dislike may be in the minds of men which may hinder an unfeigned assent and consent in declaring their confo rmity Sect. 15. For it being granted that a form of prayer is lawful and this of the Church of England so much vindicated as you have heard and may find further in pag. 3. where Mr. Ball saith that the Non-conformists can prove the Religion and the Worship of the Church of England to be of God and that by such plain Texts of Scripture against which the gates of hell shall never prevà il I humbly conceive that the offence taken at its too much likelihood to the Mass-book pag. 9. may be taken away by the very reason that Mr. Ball giveth for the same pag. 12. which he saith is in Reverence to Antiquity To avoid the imputation of novelty in a Church it is necessary to keep to those externall modes as to phrases of speech and rites for comeliness in Gods Worship which have been most ancient in the Church But if this do it not sufficiently deferring to answer what I find alledged but not proved by Mr. Ball pag. 7. as exceptions against the said book as in some points disagreeing with Gods Word pag. 7. for which they judge it unlawfull to subscribe as agreeable to the Scripture which doubtless may lawfully be done by Mr. Balls own Doctrine Sect. 16. I say forbearing to speak further to these particulars being but the same objections made by Mr. Josias Nicholls and other Non-conformists long before which I shall through divine assistance speak more particularly to in the next Chapter I shall desire that what Mr. Ball doth declare in the name of all the Non-conformists to his time that did judge the book in the form thereof so nigh the Papists pag. 15. may be considered who saith that herein they shew but what they judge most convenient not condemning the book for the substance thereof So that some of the Non-conformists of our time are gone much beyond this pious and prudent man who upon this argument doth but onely shew what was the judgment of the Authors of the Admonition and others in this case that it was not convenient to use a form so near the Papists but he saith no such thing himself being more wise then to judge in a case already determined by the Law of the Land which God had not determined against by his Law in his Word Sect. 17. But though Mr. Ball is so modest yet Mr. Plus ultra is more magisterial who as you have read out of the place before quoted affirmeth that it is unlawful for the Church of England to retain any conformity to the Church of Rome in Worship or Discipline Come we therefore to examine his grounds for it pag. 30. And because we know from whence I observe many heads were laid together to form this argument this will hardly down by any reasons we can lay before you we shall commend this argument to you under the credit of your right learned Prelate Jewell please you to peruse pag. 325 326. of his Defence The learned and godly men at whose Persons it pleaseth you so rudely to scoffe saith Jewell to Harding Mr. Doctor Harding used to scoffe at Calvin and Zuingliùs and to upbraid Jewell with them that refuse either to go in your apparel or otherwise to shew themselves note Sir like unto you have age sufficient and can answer for themselves notwithstanding thus much I 'le
and decent But the placing of holiness in them and the abusing of the people by them this was the evil in them that Bishop Jewell doth condemn but no the use of them This Reverend Prelate you may observe speaketh confidently of the Non-conformists of his time that as they did not commend Ministers garments as holy so they did not condemn them as unholy or sinful And were the Non-conformists of these times but of the same mind that they did not condemn a Cassock or a Surplice as unholy and that it were no sin to wear such vestures when commanded the case would soon be resolv'd that to wear a Cassock Surplice Gown Canonical Coat c. were lawful for distinction sake and decency in Gods Worship Sect. 23. And thus now having shewed though somewhat at large the true scope of the place brought by Plus ultra to prove his argument by in pag. 30. and that it proveth no such thing for which he doth produce it I shall onely shew how much he is mistaken in the reason that he giveth why the Church of England ought to reject conformity to the Church of Rome in matters of Worship and Discipline that have renounced communion with her in all material points of Doctrine pag. 27. Saith he the reason why we reject communion with the Church of Rome is for that the Popes Supremacy Infallibility Transubstantiation Merit of good works Invocation of Saints Purgatory Latin-Service Worshippiag of Images half communion and such like which are the Pillars of the Romiâ—h Fabrick cannot be proved and made good out of the Word of God And is not this reason of like force against the ceremonies of the Church yet in use amongst us Is there a scriptum est for one of them c. Sect. 24 To which give me leave to say the reason is not of like force for the things before named which are the Pillars of Popery Gods Word is expresly against them and the Scriptures of truth shew the Doctrine to be faelse and so ne to be the Doctrine of devils And if you could bring as clear Scriptures against using a form of prayer wearing garments for distinction and decency in Gods Worship as may be brought againâ—t Lain-Service Worshipping of Images Merit of good works c. Then there were some shew of reason in yours And as for your argument that there is not a scriptum est for one of them I shall give you a very ancient answer that was given to your very objection by the Reverend Martin Bucer to Joannes à Lasâ—o who argued against vestures and other ceremonies as holding conformity with the Charch of Rome therein and as having no scrip um est for them saith the said Bâ—â—â—er in his Epistle pag. 6. If therefore you will not admit such liberty and use of vesture to this pure and holy Church because they have no commandement of the Lord nor no example for it I do not see how you can grant to any Church that it may celebrate the Lords Supper in the morning c. for we have received for these things no commandement of the Lord nor any example yea rather the Lord gave a contrary example Sect. 25. Behold here you that have made a challenge in pag. 13. in the name of all the Non-conformists that if any learned men of our Adversaries be able to bring one sufficient sentence out of the holy Scripture or any one example of any Bishop or Minister in the time of King Edward the sixth that doe directly or ex professo plead for the wearing of Caps and Surplices c. the Zuinglian Gospellers will be then content to yeeld and subscribe Here is the authority of a great learned and pious man in the time of King Edward the sixth defending the lawfulness of these vestures you so much argue against and also condemning your very argument pag. 10. Saith he Many things which the Antichrists have made marks of their impiety may be tokens of the Kingdom of Christ as the signs of Bread and Wine the water of Baptisme the Laying on of hands Preachings Churches Holy dayes and many other things All these places of Scripture are of a great scope The earth and the fulness thereof is of the Lord not of the Devil not of Antichrist not of the wicked This colourable craft of Sathan saith he must be taken heed of by the which he bringeth to pass oftentimes that either we reckon those things which are no sins and those that be sins indeed we seem not to regard them in our selves c. Sect. 26. If the Authority of this holy man in King Edwards dayes satisfie not your conscience that these things may be continued and prevail not with you to prevail with all other Non-conformists in whose name you made the challenge and also have promised to yield and subscribe I shall in answer to your challenge produce the Authority of Bishop Jewell whom you so much quote ex professo commending the present Liturgy in the frame of it And this you will find written in pag. 162. of the Defence of the Apology occasioned by the reproachful speeches of Dr. Harding against it calling the Liturgy in Queen Elizabeth's dayes as you do now A devised Service c. but saith Bishop Jewell to him appealing to his own conscience You know that we serve God according to his holy Word and the order of his primitive Church we administer the holy Sacraments in pure and reverent sort though I suppose the signe of the Crosse was used in one and Kneeling at the other We baptise in the name of the Father Son and Holy Ghost we receive the Sacrament of Christs body and bloud from the holy Table we make our humble confession and prayers together we pray with one heart and one voice c. And of all these things what one is contrary to the Catholick Faith Oh Mr. Harding is it not written The man that lieth destroyeth his own soul and Christ saith the Blasphemy against the Holy Ghost shall never be forgiven in this life or in the life to come Sect. 27. If Bishop Jewell did not plead for the present Liturgy in the frame of it his zeal burning so hot that he accounteth Hardings calumnies of the Common prayer to be as a blasphemy against the Holy Ghost I leave to the consideration of all judicious Christians and consequently whether the Authors of the challenge are not bound to conform and subscribe especially considering what the said Bishop Jewell saith of the said Communion book or Common prayer book pag. 198. The holy Communion book and Order of the holy Administration standeth and by Gods mercy shall stand still without any change Observe I pray whatever you have said of the Liturgy of the Church that it is Tantum non the Masse-book yet if you had searched into Jewell as you ought for truth you would have found the Jesuite frequently depravi g the book of common prayer and that
any thing contrary to Gods Word c. I shall omit to fill up my paper with a particular recitall of all the 39. Articles But in the stead thereof I shall give you a generall account of those Articles refetting to their Doctrinal part as to faith and substantialls of Worship as I finde them clearly expressed and acknowledged by some late writers Sect. 10. For the Doctrine saith the Authors of Plus ultra pag. 16. With the Doctrine we meddle not the bloud of the Martyrs shed in the defence of it alone by the Word of God hath washed away the Romish silth cast into it And Reverend Mr. Richard Baxter in a Post-script of his Epistle to the Reader before a Treatise of the Vain Religion of the formall Hipocrite giveth his sense not onely of the Doctrine of the Church of England but also of the Doctrine of the common prayer Book if I mistake not saith he For the Doctrine of the Common prayer Book though I had read exceptions against divers passages I remembred not any thing that might not receive a good construction if it were read with the same candour and allowance as we read the writings of other men So that it was onely the truth of the Doctrine that I spoke of against which I hate to be peevishly quarrelsome when God hath bless'd this Church so wonderfully with a moderate and cautelous yet effectuall Reformation in matter of Doctrine The more pity it is that the very modes of Worship and Discipline should be the matter of such sharp and uncharitable discords which must one day prove the grief of those that are found to be the causers of it and of the sufferings of the Church on that occasion To all which I yield my unfeigded assent and consent to be true Sect. 11. Now if I mistake not what Mr. Baxter here publisheth refers to the subject matter of the 39. Articles as to their doctrinall part concerning Faith and Worship and affords us these instructions besides viz. That the matter of our sharp contentions and uncharitable discords are the very modes of Worship and Discipline That Reformation may be effectual though but moderate and cautelous If this be a truth in matters of Doctrine it holds good in reforming the modes of worship and Discipline and these instructions if they were well twisted about our understandings might exceedingly tend to humble all of all sorts and to make us jealous that we have been out of the way of a right Reformation and incline our minds to conform and yield to what is now required at our hands Sect. 12. Especially considering that the Doctrine of the Church of England which though principally is contained in the Scripture yet in the 39. Articles is there sum'd up as a form or systeme thereof is as I have proved by these quotations from Mr. Nicholls Mr. Baxter and Plus ultra so pure and reformed Methinks it should incline all persons in the Ministry that love the Truth and Peace to resolve rather then not preach the Gospel to subscribe and approve of those Articles that teach that it is not lawful for the Church to ordain any thing contrary to Gods Word whose Doctrine is washed from its Romish filth by the bloud of the Martyrs and hath arrived to an effectual reformation as Mr. Baxter phraseth it Surely these considerations should make us as Mr. Baxter saith not only hate to be peevishly quarrelsome as to the Doctrine against subscription to these Articles but unfeignedly assent and consent to them and the use of the Book of Common prayer c. Sect. 13. And this now leads me to speak unto the consideration of the second particular before named comprehended in the 39. Articles and also in the Book of Common prayer viz. of subscription to and appobation of the modes and manner of Worship and Discipline By which modes I principally mean the Rites and Ceremonies of the Church with all the forms and orders in the said book rescribed For having in the preceding Discourse proved by the judgement of Mr. Ball and others the lawfulnesse of an imposed form and of the Liturgie of the Church of England I shall onely adde a testimony how far the Non-conformists in Queen Elizabeths dayes conformed to it and then proceed Sect. 14. I find it declared by Mr. Josias Nicholls in the Plea for the Innocent pag. 20. even this Mr. Nicholls named for one of those Worthies that did take conformity for a sin Saith he in the name of all the Non-conformists in his time We do willingly use the book of Common prayer and no other form unless sometime upon extraordinary occasion by publick Authority some other prayer be assigned onely we leave out some few things or peradventure explain other pag. 21. So that by the way the Common prayer was not then represented to the view of weak Christians under that Idolatrous dress you find it either in Plus ultra or the Temperate Discourse of Liturgies But those old Christians used it and no other form Sect. 15. That therefore I may be instrumental in the healing of those misapprehensions which are upon the minds of many as a hinderance of their conformity to the modes ceremonies and rites of the Church and that I may speak a word in season as to the removing of the principal part of the scruple or quaere as to subscription or conformity to all the rites and ceremonies c. I shall humbly offer this argument to the consideration of all prudent and peaceable Christians whether of the Clergy or the Layety viz. That which our Superiours either in Church or State may without sin command that every Member of the Church or State may lawfully and without sin unfeignedly assent consent and conform to Sect. 16. This proposition I have proved before in general and could do much more out of the sacred Scriptures from the examples of Christ and his Apostles the Judgement of Reverend Calvin and others all agreeing that circumstantials in the Worship and Service of God tending to Vniformity Decency Peace and Edification of the Church I say that these circumstantials rites or ceremonies may be imposed by the Church or our Superiours But when we come to the assumption or conclusion from this proposition applying it to our present case then here lyeth the great scruple about these ceremonies and rites of the Church of England these are superstitious these are insignificant these are superfluous what not and therefore no subscription no conformity to these without sin Sect. 17. That I may therefore come more close to the business I shall with much candour and faithfulness give you the objections that I find particularly made against subscription in our present sense As to the rites and ceremonies of the Church the ordaining of Priests and Deacons c. as I finde them made by Mr. Josias Nicholls Plea for the Innocent pag. 21. We subscribe willingly unto the book of Articles according to
also the great argument used to this day by the Author of the Discourse about Liturgies and others against a form of prayer imposed the present Liturgy or Service-book and the significant rites or ceremonies of the Church as being reducible to no command I shall desire seriously that what I now offer to consideration may be well weighed by all especially such as may scru le an universal subscription as agreeable to Gods Word because they find no command for those rites and ceremonies they do thereby declare their approbation of Sect. 4. That I do not find our blessed Lord and Saviour who never sinned by omission or commission though he did often bring arguments from the written Word of God to resist the devil and to convince wicked men of their sins against the express commands thereof Yet I do not find as to circumstantials in Worship or otherwise that he ever used this argument I find no command for this or that in Scripture and therefore I charge you do it not In times of affliction our ears as Job saith are open to ece ive Discipline and yet our dear Saviour who was full of compassion to the souls and bodyes of men being besought by Jairus one of the Rulers of the Synagogue to heal his Daughter at the point of death We do not find our Saviour thus treating of him at that time Friend I fear this judgement is come upon thee for that you execute an Office that hath no standing in the Scripture no description there where do you find any particular command either for your synagogues or for you to be a Ruler there c. Sect. 5. Neither do we find it to be his practice at any other time to use this a gument And why it should be ours to lay so much stress upon it as Mr. Nicholls did in his time and we since I know not Sure I am that which is contrary to the practice of Christ and his Apostles we are to forbear I think I have proved it contrary to Christs practice who was a severe hater of mens superstitious traditions that is such as made void the Law of God but those traditions which make not void any Law of God that is to say are not contrary to any command and no holiness placed in them These if I mistake not Christ never reproved the superstition of the Pharisees about their external washings he reproveth sharply but not upon this account because they were no where commanded But because they placed holiness in them and censured those that did not as they did themselves therefore he calleth them so often hypocrites as you may find by comparing Mark 7.3 4. with Mat. 15. washing or not washings is indifferent except the hands be very foul But to account our hands more holy for washing and to censure others for having common hands that wash not as the Pharisees did the Disciples of our Lord This was the superstition of the Pharisees Sect. 6. I might be large in proving the weakness of this argument that all things because not commanded or prescribed in scripture are sinful But as I have shewed we have no warrant to argue thus about circumstantials not forbidden from the example of our Saviour so I conceive the consideration of the practice of the Apostle Paul may somewhat clear what I say who as if he would have prevented the sad consequences proceeding from the want of distinctions in this particular 1 Cor. 7.7 As a Church-governor distinguisheth of what he enjoyns the Corinthians by commandement from God and what he doth by permission onely enjoyn what he saith of himself and what not he but the Lord 1 Cor. 7.6 10. And this very distinction if considered would deliver us from all our fears that we have about circumstantial matters not determined by God in his Word To observe and do them because not commanded is not sinful because the Apostle had then sinned in ordaining as he saith in every Church such things for which he had no commandement but onely permission To subscribe therefore to observe these commands is lawful as being agreeable to Gods Word Sect. 7. As to what may be objected against Subscription to the Book for the form or manner of making Ordaining and Consecrating of Bishops Priests and Deacons because that Gospel-ministers or Elders are there called Priests I shall say little referring the Learned whom it concerneth to the Learned Discourse of Mr. Meade on this subject Mr. Balls 1. Treatise answer to Can pag. 142. That Parsons Vicars Stipendaries Parish-Priests c. are but various Titles given to the same kind of Ministry in divers persons who plainly sheweth that Priest is but the contraction of Presbyter and therefore the fittest Translation for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the very Letters which Latin Italian French and others have imitated and also to what Mr. Ball writeth on this subject And therefore shall proceed to the consideration of the Deacon which is to be approved of by the Subscription aforesaid CHAP. XIII The Order of Deacon excepted against by Mr. Nicholls as exercised in the Church of England justified by Mr. John Balls argument for Lecturers Together with se eral directions from Mr. John Randall what is to be done in this present case of Conformity as to perswading of the Conscience Section 1. ANd thus now having spoken to the argument in general which I desire may be well thought on I shall consider of what is alledged concerning this Deacon in Mr. Nicholls Plea for not subscribing pag. 27. Because in the Book of Orders there is an Office of Ministry called the Deacon consisting in helping the Priest in Divine service especially when he ministreth the holy Communion c. This Ministry he saith hath no resemblance with the office of the Deacon Acts 6. or 1 Tim. 3. neither any other Office described or instituted by God in all the New Testament This objection still remaining in the minds of many who are to subscribe unto this Book of Orders by this new Law for Uniformity I humbly conceive that to help to remove it would be a very good work To this purpose I shall desire it may be considered how near the Non-conformists argument against Deacons cometh to the Brownists against Lecturers see pag. 88. second part of Mr. Balls Answer Mr. Nicholls Plea 26 27. Now an answer therefore to one may answer both I shall give you Mr. Balls answer in the general and do refer you to what he saith more particularly pag. 89 90. Saith he If you speak of the substantials and essentials of the Ministry it is freely granted that the true Ministry is by the Word of God but if you extend it to every circumstantial order whereby in this or that society the Minister is to execute that Function he hath received of God this is not approved this he may have from men as he at large sheweth Sect. 2. Observe here how he distinguisheth between the
Function of the Ministry and that particular Order whereby in this or that society he is to execute this Function Which distinction as I said before serveth not onely for a very good answer to the Brownists that deny Lecturers to be true Ministers but likewise to justifie against the Non-conformists the execution of the Ministerial Function by this order of Deacons And indeed if it be considered the very term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scripture doth signfie one that ministers to another in a degree above him Saith our Saviour He that will be greatest amongst you let him be your Deacon in the Original And in this sense the supreme Magistrate being under God and serving in a place below him yet above the people he is called Rom. 13. The Deacon of God And there is some hint for this even out of 1 Tim. 3. he that diaconiseth it well gets himself a * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compar'd with the Arabick Syâ—ack doth much confirm this sense good degree Implying that this Order of Deaconship is preparatory to further degrees of order in the Ministry viz. such as I have before quoted were executed in the Church in St. Jeromes time that is of Presbyter and Bishop Sect. 3. The ground therefore of this mistake I humbly conceive lyeth in this Plea 27. In that they call this order of Deacon to be an office of the Ministry called the Deacon whereas according to Mr. Ball in the title of Lecturers saith it is only that order in which the Ministerial Function is executed Therefore it may be fitly said of the Deacon the acceptation of whose name in the Scripture doth much justifie his imployment according to the practice of the Church of Engl. viz. what Mr. Nicholls saith is to be in helping the Priest in Divine Service c. And thus now having considered of these three great impediments to subscription in Queen Elizabeths time with whatsoever I have met with in the Writings of the ew Non-conformists in these times I hope it will appear to all sober Christians what I at first propounded to evidence upon inquiry That Subscription to all the 39. Articles the book of Common prayer and to all the rites and ceremonees there in is lawful and warrantable and may be done without sin Sect. 4. As to all the particular exceptions not here spoken to against several passages in the Common prayer and Rites of Administration mustered together in the Discourse of Liturgies I shall for brevities sake forbear to answer particularly having answered all by taking away the nail upon which they all hang. For whosoever shall seriously review that Discourse and observe his proofs may find that Mr. Nicholls argument against Deacons because their description in every circumstance is not to be found in the Word of God is brought in not onely against forms of prayer in this present Liturgy but all the circumstantial and ceremonial parts therein they are reducible to no command No warrant in the Word to use or stand up at Gloria Patri and the Creed no warrant to kneel at the Communion for the people to answer the Priest in prayer as in the Letany and other responds c. with more of that kind many of which I believe might be warranted from Scripture particularly and such as are included in general Texts thereof I desire therefore this may be considered that the Scripture is no way to be accused of insufficiency because that there are not particular commands for every mode in Worship for every order rite and ceremony in divine Administrations neither are they who command or they which obey and conform to the use of them to be accused of superstition and Will-worship My reasons for it besides what I have said before being the same both from Reverend Mr. Calvin and Mr. Ball before quoted which were very good in their dayes and are like to stand so while Christ hath a visible Church upon earth Sect. 5. Now before I go off from this subject I hope I may do good service in this momentous business to offer to your consideration the use that the pious and Learned Mr. Randall in his Lectures of the Church teacheth us to make of what hath been the subject of my Discourse being co-incident with his Saith he pag. 148. If we live in a Church where such things are ordained which are not simply unlawful we must take heed that we resist not this power or the things thereby ordained 1. This is the first rule and the Lord encline our hearts to keep it as a means to this followeth another 2. We must bridle our selves from distike this is the second unto which it should seem we are naturally subject even to dislike the commands of our Superiours about things not determined by God in his Word 3. But thirdly saith he bridle thy self specially from refusal Good men had need to have an especial care of themselves and that by the severe commands of God they bridle themselves from disobedience to the lawful commands of men Write therefore this golden saying of Reverend Calvin upon your hearts Nihil humano ingenio magis adversum est quam subjectio vere enim illud olim dictum est regis animum quemque intra se habere Calvin 1 Pet. 5.5 There is nothing to which the wit of man is more averse then subjection and therefore do men naturally bend their wits and parts in disputing the commands of their Superiors what is said of old is very true Every man hath within himself the heart of a King he would rule but not obey Follow therefore let us the counsel of this holy man especially to bridle our selves from refusal But yet saith he in the next place which I name the fourth Direction 4. Yield with some perswasion of conscience Sect. 6. For though we may not refuse to yield obedience in matters simply lawful in themselves yet every one is to yield with some perswasion of conscience it being surely a very dangerous thing for fear or any carnal respect to act doubtingly Considering therefore that scrupulous persons about doubtful things to them commanded by lawful Authority are in so great a strait that if they yield obedience doubtingly they sin if they do not conform they sin some perswasion of conscience is absolutely necessary Sect. 7. Now that which must perswade the conscience of the lawfulness or unlawfulness of an action either sacred or civil as to the substantials of Gods Worship and our humane converse must be the Word of God rightly understood and applyed And that which must perswade the conscience in circumstantials referring to the duties of the first and second Table not determined by God or left to our own liberty must be the Laws and commands of our superiors which though they bind the conscience yet not absolutely as the Law of God doth but relatively with respect to those general precepts which command us to yield obedience for conscience sake
for Uniformity may be lawfully observed with a safe conscience if I be not mistaken This hath been my work and endeavour to prove by the holy Scriptures the practice of the primitive Church the judgement of the most Eminent Divines of the Reformed Churches abroad by the concessions of severall pious Non-conformists which are dead and by what I have alleadged from Mr. Baxter Five Disput. First that an Vniformity in Gods pulick Worship by obedience to a form of prayer Secondly that to conform to the use of the Common prayer of the Church of England with the Rites and Ceremonies of the same Thirdly that to subscribe to the 39. Articles of Religion Fourthly that to receive Ordination from Bishops though ordained before by Presbyters Fifthly to declare against the binding power of the Covenant That all these are lawful and warrantable Sect. 11. Consider therefore I beseech you that the way to keep your consciences safe and sound is to yield obedience to the lawful commands of our Superiors Rom. 13. It is given as the reason why we should obey our Superiors even for conscience sake For If conscience be truly tender it will check and chide us for our disobedience and our hearts will smite us for the same For Take heed therefore as you love your souls of this delusion in pleading conscience for disobedience for the heart being so deceitful we are very apt so to do I have in the integrity of my heart I hope made publick that Christian compassion and charity within me to the end that what I fear are like to be the sad effects of Non-conformity may be prevented And surely except the decree be gone forth against us for that general impenitency that is upon all parties for our new sins since new rare and unexpected mercies received and the continuance in our old ones Sect. 12. I should hope through the great piety wisdom and moderation of our Superiours in pressing more for the substantials of Religion the Power of godliness then the form and by the obedience of Inferiours to their commands in both these black clouds of Gods anger which I am apt to fear do still hang over our heads may be blown over our discords and divisions about these matters of mode in Worship and Government which I believe are both our sin and punishment may be healed and that spirit which I fear in many that at this day lusteth not after envy but bloud again may be subdued by a plentiful effusion of the Spirit of love and peace anb of a sound mind Sect. 13. In order to all this I have in the first place laid before you the consideration of this proposition That obedience to the Act for Uniformity is the way to Unity I have endeavoured to prove it I beseech you once more be perswaded to improve it by your practice I have as I said before shewed what is required may lawfully be done without sin I shall therefore desire you that laying aside all prejudice you would be pleased to grant me these two requests that I find made in Five Disput pag. 271. First that before you let out your displeasure against me for contradicting any of your conceits received opinions and traditions you would humbly impartially and with modest self-suspicion both study and pray over what you shall read written by so weak and worthless an one who can tell but that what I now offer cometh to your view as an answer to your prayers for information in these doubtful matters Secondly the next request of Mr. Baxters which I make is this That you will alwayes keep the faith charity self-denial and tenderness of Christians upon your hearts and the great ends and interest of Christ and Christianity before you and take heed how you venture upon any controverted points or practice that contradicteth the Churches unity peace and holiness Sect. 14. Oh Sirs if you will be pleased to keep that faith charity self-denyal and tenderness of Christians upon your hearts it will keep you from setting your wits on work as you are Scholars in this juncture of time to give a seeming answer to what I have said not as a Disputant having never been so high as a Sophomore in the Schools but as a compassionate Advocate for the Churches unity peace and holiness which last cannot better be promoted then by the continuance of holy men in the Ministry I say this faith charity humility self-denyal and christian tenderness kept close to your hearts at this time will keep you not onely from controverted points which contradict the spirit of Christianity but also from such practices which may contradict the spirit of Christianity also and obstruct the progress of the Church in holiness peace and unity Sect. 15. How much disobedience to the Act for Uniformity together with the deprivation of some Ministers thereby for the same may obstruct the Churches unity and peace may contradict the spirit of Christianity may hinder the propagation of the Protestant Religion may gratifie the hopes and expectations of the Romish Jesuites I wish you may not see when it is too late to repent thereof I conclude therefore with that pathetick cry for audience that came from Jotham when he uttered his parable Judg. 9.7 Hearken unto Me that GOD may hearken unto You. FINIS Courteous Reader These Books following with others are printed for Nath. Brook and are to be sold at his Shop at the Angel in Cornhill Excellent Tracts in Divinity Controversies Sermons Devotious 1. CAtholick History collected and gathered out of Scripture Councils and ancient Fathers in answer to Dr. Vanes Lost Sheep returned home by Edward Chesenhale Esq Octava 2. Bishop Morton on the Sacrament Folio 3. Grand Sacrilege of the Church of Rome in taking away the sacred Cup from the Laity at the Lords Table by Daniel Featly Quarto 4. Quakers Cause at second hearing being a full answer to their Tenets 5. Re-assertion of Grace Vindiciae Evingelii or Vindication of the Gospel a Reply to Mr. Anthony Burges's Vindiciae Legis and to Mr. Rutherford by Rob. Town 6. Anabaptists anatomized and silenced or a Dispute with Mr. Tombs by Mr. I. Cragg where all may receive clear satisfaction 7. A Cabinet-Jewel wherein is Mans misery and Gods mercy set forth in eight Sermons with an Appendix concerning Tithes and expediency of marriage in publicly assemblies by the same Author Mr. J. Cragg 8. A Glimpse of Divine Light being an explication of some passages exhibited to the Commissioners at Whitehall for approbation of publick Preachers against J. Harrison of Land-chappel Lancashire 9. The Zealous Magistrate a Sermon by T. Threscot Quarto 10. New Jerusalem in a Sermon for the Society of Astrologers Quarto in the year 1651. 11. Divinity no enemy to Astrologie a Sermon for the Society of Astrologers in the year 1653. by Dr. Thomas Swadling 12. Britannia Rediviva a Sermon before the Judges August 1648. by J. Shaw Minister of Hull 13. The Princesse Royal
given a little touch before speaking to the term and as to its lawfulnesse the instance before given of the bonesit thereof Christ having made so gracious a promise to those that do agree together in prayer that do symphonise therein according to the Greek phrase Mat. 18.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Again I say unto you that if two of you shall agree on earth as touching any thing that they shall aske it shall be done for them of my Father which is in heaven I say it is very much evidenced thereby for our Saviour in the very infancy of the Christian Church would never have given encouragement to such an harmony and agreement in his service by making so great a promise to his little congregation as there he did if it had not been lawful Sect. 2. And admit there should be no other Text in all the New Testament in express terms to prove it yet if it be in any general Text commanded or approved of and it appear to be the constant practice of the Church under the Old Testament administration then doubtless it must be of Divine Institution the Church of God being stll the same Therefore Vniformity or an universal agreement in publick Worship is lawful to be conformed unto where it is commanded Sect. 3. I find in the Church of God that in Ezra his time there was an Vniformity in publick Worship Ezra 3.10 11. and that after the Ordinance of David King of Israel 1 Chron. 16.7 8. They sung together by course there was a symphony an agreement and harmony in their Worship And this was done according to an Act of Vniformity set forth by King David very long ago forin 1 Chron. 16.4 David he appointed certain of the Levites to minister before the Arke of the Lord and to rehearse and to thank and praise the Lord God of Israel with Instruments of Musick and verse 7. then at that time David did appoint to give thanks unto the Lord by the hand of Asaph and his brethren which were Choristers and Asaph the chief Singer amongst them as you may find in the Title to some Psams of David and in ver 36. by Davids appointment the people were to be uniform also when the Priest had said Blessed be the Lord God of Israel for ever and ever then were all the people to say So be it or Amen and Praise the Lord. Behold here Uniformity commanded or appointed by David practised by the Church according to his Ordinance in the time of Ezra Sect. 4. In Davids practice in this place we may observe that Kings may command about the modes of Worship and Discipline to sing joyfully unto the Lord and to glorifie him by offering of him praise this hath God commanded But as Mr. Baxter saith Five Disput. page 406. Whether we shall use the Meeter or any mellodious tune to help us or not use a Musical Instrument or the help of more arisicial singers or choristers these are left to our reason to determine of by general rules which Nature and Scripture have laid down Now the Scripture layeth down that this mode of praising God by Instruments of Musick and the help of more artificial singers and choristers may be lawfully appointed by the King as we find in Davids practice who appointed the Levites with Musick which is the first time that I read of Musick in Gods publick Worship enjoyned except in the Chapter before quoted Sect. 5. The like also may be said of the time and place for Gods Worship though as is said in Five Disput these are left to humane determination and accordingly by King David they were determined and appointed Asaph and his brethren were to do this every day ver 37. the times in this day were Morning and Evening ver 40. and the place where was also determined by him ver 37. then he left them before the Arke of the Lords covenant And though none of all these circumstances in Gods Worship are particularly commanded by God yet to shew how he approved of such things as no sinful additions to the same I find that at the Reformation of Religion by the good King Hezekiab where he also did command the Lovate to worship according to the Ordinance of David In the 25. Verse of the said Chapter it is said that Hezekiah appointed the Levites in the house of the Lord with Cymbals and with Harpes to praise the Lord according to the commandement of David and of Gad the Kings Seir It is said for the commandement was by the hand of the Lord and by the hand of his Prophets so that what was appointed by the commandement of David is said to be done by the commandement of the Lord he approving of the same Sect. 6. For as I do not find God any where commanding any of these circumstances of Musick Time and Place c. So the Spirit of God would not I humbly conceive have attributed so precisely the Uniformity of the Church in Ezra's time to be according to the Ordinance of David if he had not been the first appointer thereof and his appointment by Divine approbation as you have heard and generally submitted unto and observed in the Church of the Jews for in Solomons time the same mode of publick Worship was observed with so very great Uniformity that 2 Chron. 5.13 in their singing of praise they were but one and made but one sound And as they were Uniform in their singing so the Burthen of the song was one and the same form That which was in Davids time 1 Chron. 16.34 was in Solomons time 2 Chron. 5.13 was in Hezekiahs time 2 Chron. 29.30 and in Ezra's time 3.11 Even in the same words He is good for his mercy endureth for ever This might be taken for a short shred of a Doxology as Gloria Patri c. in the Common prayer are by some I have read but I am apt to think the shortness of that and other of our publick prayers are justifyed by the brevity of this Doxology and their Uniformity therein Sect. 7. That these and more then I have named tending to Uniformity were not determined by God in the Jewish Church I find the Reverend Mr. John Ball in his answer to Mr. John Can bearing witness whose distinguishing of substantials and circumstantials in Gods Worship I desire may be well observed by those whe have onely a confused knowledge in this point concerning the sinfulness of addition to Gods Worship as you may find them in the first part of the said Treatise pag. 45 46 47 48. To which purpose you shall find that amongst the Jews who were commanded to make no addition to Gods Worship and to do all things according to the pattern of the Mount yet the said Mr. Ball doth affirm pag. 47. That though their Synagogues their Oratories and places of Worship throughout the Land of Canaan the hours in Morning and Evening sacrifice their course in reading of the Law