to represent a seale to confirme and an instrument to conveigh grace and I humbly conceive that where any of these are wanting it is no Sacrament A Ceremony may be as a sign to signifie or present to our understanding a spirituall truth or moral duty but being not affirmed of them that they are appointed as instruments to confer Grace or to be as seals of the covenant of Grace such a Ceremony though it may be of morall and spirituull use yet is it not a Sacrament And I humbly conceive to use such are no additions to Gods Word or Sacraments The signe of the Cross is no addition of a Sacrament to a Sacrament as is often said but onely a sign to put us in minde of such a Christian duty wherein if we fail Christ in whose name we have been baptized will be ashamed of us at the last day My argument at present is somewhat considerable I believe that there is no command of Christ forbidding any such mystical and significant ceremonies to be appointed by the Church Sect. 4. I now proceed through divine assistance to offer to consideration what I have propounded to prove concerning the power of the Church about Rites and Ceremonies Desiring such as would be more fully satisfied to consult the judgement of that godly and leaaned man Mr. John Randall who in his most Excellent Lectures of the Church published by that faithful Minister of Christ Mr. William Holbrooke and his Son-in-law Mr. Ithiel Smart late Minister of Ashby de la Zouch doth most clearly and solialy discourse on this subject whom though you shall find very exact and strict in affirming the Church hath no power to decree any mattters of substance in Religion without or besides the Scripture XXV Lecture of the Church pag. 131. which he proveth by clear and pregnant Scriptures and strong reason yet he granteth nay layeth it down as a Thesis or proposition which he proveth by Scriptures and giveth four reasons for it pag. 145. viz. That every particular visible Church hath power from God to ordain some outward rites and ceremonies for the outward carriage of Gods Worship Amongst which rites and ceremonies speaking of the bounds the Church is to keep in ordaining matters of ceremony under this head that they must have no opinion of Gods Worship placed in them as the Surplice and the Cross if the Church so enjoyn them it makes them unlawful if they have been abused so by the Papists That is not their sin now take away the abuse and the things may still be imposed and put in practice Sect. 5. If this be not a sufficient proof or vindication of the Power and Authority of the Church abou ceremonies in general and these two significant ones the Surplice and sign of the Cross I shall presume to give you in my poor and weak observations from the Scriptures of truth by way of furthe illustration And I argue thus That which is a Christian duty may lawfully be done without Superstition or Will-worship and may be subscribed as agreeable to Gods Word Now if Christians might not lawfully make use of terrene and common things to represent to their understandings spiritual and heavenly truths and to mind them of their duties our blessed Saviour would never have repeesented himself to us by such things whereby his spiritual worth and usefulness might be the more evidently presented to our understandings How often doth he by meat and drink by a Vine a door and such like affect our understanding with his usefulness and worth Now that which Christ hath sanctifyed by his own example is a sufficient warrant for us to observe and do Sect. 6. True it is some things there are about Gods worship which are particularly forbidden in the second commandement as to the making to our selves any graven Image though to worship God by or the second person in the glorious Trinity But any meanes that God hath not forbidden whereby we may signifie our inward Worship of God this is warrantable We do not find our Saviour condemning the Publican for using that significant ceremony of smiting upon his heart while he confest his sin Though doubtless it might signifie how angry he was with his wicked heart from whence all evil springs by smiting upon the place of its residence the breast though I can find no command for this in the holy scripture And the like might be said of that against which Mr. Josias Nicholls so excepteth against as a Sacrament that holy Ordinance of Marriage because that it signifieth as the Church expresseth it the Mystical Vnion that is between Christ and his Church Surely we may make use even of this representation by Matrimony to endeare our affections to Christ our spiritual Spouse and yet not be guilty of Will-worship or superstition because the Apostle Paul doth from this very argument presse husbands to love their wives Eph. 5.15 32. and therefore what we know of matrimonial love may teach us to love Christ with a conjugal affection Sect. 7. And might we not lawfully use such common things in themselves to affect our understandings with spiritual things the Spirit of God would never teach us by them It is no superstition calling to minde the affection that we see in Mothers to their children to strengthen our faith in the love of Christ to us If this might not lawfully be done without superstition and Will-worship God himself would never teach us by such representations saith he can a Mother forget her child c. yet will I not forget thee In like manner the consideration of the sign of the Cross which is a representation of all that Christ suffered for us to mind us of our duty of confessing of Christ to which nothing can more engage us then the remembrance of what he endured for us upon the cross when he despised the shame thereof for us as the Apostle speaketh To subscribe to the use thereof in Baptism is lawful Sect. 8. Now though it may be objected that there is a particular Ordinance even that of the Supper to remember us of his death and sufferings upon the cross and therefore the use of this sign of the cross if it be not superstitious yet it is superfluous It may be considered of that besides an Ordinance appointed of God for a general use it is warrantable to make use of particular reembrances of Gods mercy and our duty though we have no particular command for them Many instances of this might be given in the Church of the Jewes who were most strictly tyed to particular circumstances in Gods Worship in matters of Religion yet for to keep up particular remembrances of Gods mercy to them and their duty to witness that they were Members of the true Church to avoid contention in after-ages and such like ends referring to Religion they have without any particular command from God instituted significant signs for the purposes aforesaid Sect. 9. Passing by many I
that are members of our visible Church and I humbly conceive it to be a seasonable Truth to be treated on That obedience to this Act for Uniformity is the way to Unity Sect. 3. The reason in general why it is likely so to be is because that our chief discords dissentions and divisions which we so long have laboured under have been about our modes of Worship and Discipline That they have been so from the very first beginning of the troubles of Frankefort to this very day he is a stranger in our Israel that knoweth it not yet if you will not take it from me be pleased to take it from Mr. Baxter who in the Postcript of his Epistle to the Reader before his Treatise of the Vain Religion of the Formal Hyppocrite having cleared the Doctrine of the Church of England from being any matter of our most unchristian discord he sayes The more is the pity that the very modes of Worship and Discipline should be the matter of such sharp and uncharitable discords Now then if our sharp and uncharitable discords be and have been about the modes of Worship and Discipline then for all to observe one mode or form or rule in publick Worship and Discipline must needs be the way to unity and agreement Sect. 4. This at first view may seem to be Durus sermo a very hard saying who can bear it and I do the more incline to believe it by what I have read which discovers how contrary the apprehensions of some learned men are to this Truth Who have therefore pleaded very much for Non-conformity and a liberty for persons to chuse or refuse what form or mode of Worship they please as the way to peace Now this I say being the general argument against Vniformity with the means conducing thereunto as I find in the Petition for peace and also in Mr. Baxters sive Disputations I shall make bold with all tenderness and meekness and with much respect to those worthy persons to weigh and consider of the truth and strength thereof Sect. 6. The argument I find in the Petition for peace pag. 14. in these or the like words Nothing more affects us then to think of the lamentable divisions that have been caused and are still like to be whilest things unnecessary are imposed and on the contrary how blessed a unity and peace we might enjoy if these occasions of divisions were removed So that here in short lyeth as is said if I mistake not the ground of all these lamentable divisions about modes of Worship even since the Reformation begun in King Edwards dayes to this time That things unnecessary have been imposed And that this is the chief exception against our Superiours commands I find pag. 12 16 17. and others in the said Petition for peace that they are esteemed unnecessary but that I find them not to be charged as absolutely sinful in themselves in all that book is worthy of observation For this being acknowledged in the general by those persons of that moderation and piety which were to review the Book of Common Prayer c. That they are but unnecessary and not sinful Sect. 7. I humbly conceive that it should put a great stand to the thoughts of such who are methinks too forward to consider Whether onely for non-obedience to unnecessary things in their own judgment or in the judgment of some others that have taken up this tradition from the troubles of Frankfort it be lawful for them to lay down their Ministry or to do that which might by Law deprive them of the same Before I proceed further I shall crave leave to ask this modest question Whether or no this argument against obedience to the commands of our Superiours because we judge the things commanded to be unnecessary is not onely a principle of division but of confusion in all Government Sect. 8. I remember that I have somewhere read that Licurgus the Law-giver to the Lacedemonians being moved by one to establish a Democratical Government in the Commonwealth he bid him go home and exercise it first in his own family And surely if we do but seriously consider of it we shall find that were but this objection brought against our commands as we are Parents or Masters in the government of our Families that they are unnecessary what can be expected but disorder disobedience division and confusion Sect. 9. And had the converted Gentiles whom the Governours of the Church Acts 15. enjoyned to abstain from bloud and things strangled as necessary not to salvation but for the setling of the peace which was broken by the Jewish Teachers ver 2. and to propagate the Christian Religion which are the two professed ends of the framing this Act for Vniformity pag. 71. had they but pleaded This is an unnecessary Imposition and so have been non-conformable how had the Christian Religion been interrupted in 〈◊〉 first plantation and the dissentions and divisions occasioned by the Jewish Teachers been propagated and continued I humbly conceive therefore that this argument or objection against the commands of our Superiours That their Impositions are unnecessary is a very unnecessary objection and a principle of confusion and division in Church State or Family But now that a universal agreement in one mode and form of publick Worship and Discipline is the way to peace and unity and therefore no unnecessary Imposition I thus argue Sect. 10. First that which doth deliver us from dividing sins must needs be the way to unity Secondly that which tends to the Honour of Religion the edification and building up of the Church that must needs be the way to unity Now to have one form and to agree universally in the modes of Worship and service of God doth conduce to both these and therefore Uniformity is the way to Unity I shall begin with the first and shew what are these dividing sins naming but the principal ring-leaders amongst them and they are Pride and Error Sect. 11. First Pride that it is a dividing sin and the spring of division if not of disobedience the Wiseman tells us Prov. 13.10 onely by pride cometh contention as if this were the spring of all division and disobedience But besides from this root spring many more dividing sins as self-conceitedness and thinking of our selves more highly then we ought to think a sin forbidden with an unusual preface Rom. 12.3 a sin whereby we are apt to think our selves wiser then seven men that can render a reason Prov. 26.16 and more holy then the rest of our brethren as did the proud Pharisee From whence also floweth the judging censuring condemning and despising of each other which are all dividing sins and exceedingly tend to the tearing of that Badge by which Christ would have all his Disciples to be known even by their love to each other Sect. 12. Secondly as Pride so Error is a dividing sin for though Truth be but one yet Error is the seminary of all
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
especialty when we are supposed to be brought unto such an hour of temptation that we must either betray the truth through cowardise in our own apprehensions or in the apprehensions of others betray our liberties sacred and civil by a rash and precipitant suffering Sect. 3. Now this I suppose being the case of many both Ministers and People at this time there being but small hopes notwithstanding our former Civil wars and late Petition for peace but that now by the Act for Uniformity established we must either conform thereunto or suffer the penalties of the same The present duty that now lieth upon us is by all the helps we can to make a serious search into the nature of those things which are the subject matter of that Conformity enjoyned and to satisfie the conscience in this particular Whether by obedience thereunto we become not children of disobedience unto Christ who is the everlasting Father and supreme Law-giver of his Church Sect. 4. For this being a certain truth That we are never called to suffer as Christians by yielding passive obedience but when we cannot without sin yield active obedience and that no Minister I suppose is to lay down his Ministry but in as clear a case as he can lay down his Life it doth very much concern us to be perswaded in our consciences by that which hath absolutely the commanding and obliging power thereof viz. the Word of God Whether or no by yielding obedience to this Act of U ifo mity we are not Violaters of the Law of God For where no law is violated there is no transgression sin being the transgression of the law Sect. 5 And doubtless though there be as the Authors of the Pe ition for peace do intimate p. 4. an appearance of very great love to Christ in refusing conformity to things indifferent because that they judge it to be an Usurpation of his Kingly power and an accusation of his Law as unsufficient and because that they dare not be guilty of adding to or diminution of his worship or of worshipping him after any other Law then that by which they shall be judged or such as is meerly subordinate to that supposing them to be mistaken in thinking things to be so displeasing to God Sect. 6. Though this may be commendable in such cases and about such matters wherein persons are left to their own liberty and are not under the commands of their Superiours Yet when by so doing upon a mistake through their disobedience they shall violate a positive and clear Gospel precept and in suffering upon this account shall condemn the generation of the just even the practice of the primitive Christians in the Apostles dayes who did conform to indifferent things of no necessity to salvation Acts 15. and of the tender-conscienc'd Martyrs in Queen Maries dayes when they shall thereby also deprive the Church of God of their labours in the Ministry and be also matter of grief of heart to many solid and judicious Christians and thereby administer matter of horrour and great scruple of conscience in weak Christians who thence conclude that surely there must needs be many conscience-wasting sins in the use of the Common Prayer Rites and Ceremonies of the Church c. that men will suffer so much for their Non-conformity Sect. 7. I humbly conceive that a mistake in this case is of very dangerous consequence and to avoid these miserable and sinful evils is a duty incumbent and that it would argue a very great fear of displeasing of Christ and a sollicitous care of obeying him to make a diligent search into Gods Word and into the Writings of pious and learned men Before such who especially are Teachers of others shall expose themselves to the deprivation of their Ministry and thereby many good souls that delight therein to the loss thereof Sect. 8. I say they ought to be clearly and fully perswaded they are not onely Truths but Truths of so high a nature as may bear proportion with what they do expose themselves to suffer for the same I do verily believe it would be a great sin and highly displeasing to Christ if now in this juncture of time meerly to please men or avoid suffering we should do any thing whereby we might violate any Law of Christ the King of his Church If Daniel when there was a Law made forbidding him to offer unto God his daily sacrifice of prayer for 30. dayes Dan. 6.7 his conformity to this Law would have been as manifest a breach of Gods Law as for the three children to have fallen down and worship'd the golden Image at the command of the King Sect. 10. But to refuse such commands as are doubtful and disputable whether sinful or no it is not the judgment of those Worthies named in the Petition for peace pag. 18. who have taken this Non-conformity to be a sin but it must appear upon a well-grounded conviction of the conscience from Gods Word truly applyed which doth either in express terms or by a just consequence make this or that to be a sin which is now the matter of obedience by this Act otherwise we shall suffer but for our own fancies or opinions or upon a tradition received from our Forefathers And though I do believe what I have read professed in the name of many who are yet unsatisfied in the Petition for peace that you have by reading and prayer sought for satisfaction yet considering what I find asserted in the book aforesaid pag. 14. That men have not their Understandings at command who can tell what a word in season may do now especially from so unlikely and so unlook'd-for as well as from so unworthy a one as I my self Sect. 11. It is an old saying That sometimes a looker on may see more then a gamster And therefore though unconcerned in this last Act for Uniformity being in none of those capacities which call me to the observance of the same Yet sympathising with those that are scruplers and desiring that they may not thereby be exposed to those sufferings which may be the fruit of their Non-obedience and that all the ill effects thereof may be prevented Sect. 12. I have presumed to be a Remembrancer to such persons as I was sometimes to the Army to mind them of such things which I shall present from the Writings of such Non-conformists and other Divines as are now above all Interest and being dead yet speak as also from the judgment of the reverend Mr. Richard Baxter yet living By which I hope it will appear That there is not that matter of sin and danger which I do observe some do conclude and take for granted there is in yielding obedience unto the Act for Uniformity CHAP. II. Concerning subjection and obedience in general our averseness to it and the way to heal it Section 1. NOw for as much as the subject matter of Obedience to this Act for Uniformity to some appeareth so sinful that
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
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
solemnizing of Matrimony lyeth in the Promise the Ring amongst other uses is to be a token for to remember the promise that was then made Sect. 21. Now that the sign of the Cross after Baptism is appointed for the same use and is no Sacramentum in Sacramento as I have I hope fully proved before appeareth best by the Church who declare it not onely in her Preface before the ceremomies but also in several Canons of the Church to which I refer you If after all this it may be objected that though this sign of the Cross have onely this signal professing signification and so was lawful in the primitive times when the Church lived amongst Jews and Gentiles but now the reason for the continuance of the same holdethout we live not now amongst Pagans Heathens and Jews as they did Sect. 22. I answer It is true but do not many Infidels and enemies to the cross of Christ live amongst us I name them not such as do still look upon our blessed Jesus as an Impostor the Gospel as a fable and Christs crucifixion as a just demerit for his seduction of the people And therefore judge I pray you whether there be not the same if not better reason for the continuance in the Christian Church of this Ceremony of the sign of the Cross at the celebration of Baptism which ordinance of Baptism is to us as circumcision was to the Jews Whether all be true in every circumstance concerning the sig of the Cross that appeared in Constantines time with this Motto In hoc vinces By this thou shalt overcome I determine not Sect. 23. But considering this sign of it as used in the Reformed Church of England who can tell but that by an universal conformity to the use of it throughout His Majesty's dominions we may In hoc vincere by this very significant sign overcome them into Christs fold It is not irrational to think but that the Jews observing how much we all from highest to lowest glory in the representation of that opprobrious instrument of death which their Forefathers used viz. The cross so as that even at our Baptism when we are listed among the number of Christs souldiers we are by that sign and token to remember that we be never ashamed to own Christ before the Jews as well as the Gentiles Did I say they But understand it aright it might be a great means to make them ashamed of their obstinacy in which they continue to this day they being a people led so much by signes and ceremonies for although if I mistake not the manner how the Jewes shall be converted is obscurely laid down in the holy Scripture yet if there be any truth in the opinion of the learned Mead about it who from 1 Tim. 1.16 maketh the mystery of St. Pauls conversion to be a Type of the calling of the Jews shewing that as Paul was converted by an extraordinary meanes so pag. 27. The Jewes not to be converted to Christ by such means as were the rest of the Nations by the Ministry of Preachers sent unto them but by the Revelation of Christ Jesus in his glory from heaven whose coming then shall be as a Lightning out of the East shining into the West and the sign of the Son of Man shall appear in the clouds of heaven Mat. 23.39 and 24. ver 27 30. Sect. 24. I say if there be any truth in this conjecture who can tell but this simple conjecture also referring to what is said before may not be a Prodrome in this Kingdome where it is supposed so many Jewes are and prepare for it But whether this be true or no yet it is much to be feared that the divisions which are amongst Christians about the modes of Worship is a great hinderance to their conversion And therefore we should lay it to heart and as much as in us lieth to follow the things that make for peace Rom. 14. Sect. 25. Hoping therefore that what I have written in the sincerity and uprightness of my heart may be useful to this end and purpose and helpful also to take away those scruples and doubts hindering an universal subscription to the 39. Articles of Religion the Book of common prayer and all the rites and ceremonies whose sinfulness as is supposed lieth in their Sacramentality by Mr. Nicholls the Author of the Discourse of Liturgies and others CHAP. XII The general arguments 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 weaknesse 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 Section 1. I Shall proceed to the consideration of the third great instance presented by Mr. Nicholls in the behalf of the Non-conformists of his time why they could not subscribe because that in the Book of Orders there is an Office of Ministry called the Deacon whose description is not be found in Gods book pag. 27. and that he may Preach and Baptize and not be of the Order of Priesthood as they call it We therefore think that in subscribing hereunto we should offend the holy Canon of Scripture and allow that which is contrary to the same Book by our subscription Now for the removing of this scruple which remaineth in the minds of many I fear at this day and that very much encreased since his time I shall make bold to weigh this general argument here brought against subscription viz. That the Deacon whom we are to allow of according to the Book of Orders his description is not to be found in the Book of God Therefore to subscribe is a sin Sect. 2. Now though it be a truth in general yet no general truth That to do or to allow of that which hath no description or prescription in the Word of God that is without a command from God is a sin Which is as you may observe Mr. Nicholls argument against Deacons Yet this truth taken without the distinction of Mr. Ball before quoted of matters substantial and circumstantiall not onely of Worship but of our humane converse nay in the very Function of the Ministry as you shall find from Mr. John Ball when I come to speak of the Deacon in particular is not to be approved of the argument drawn from it being of dangerous consequence Sect. 3. Now observing this argument generally propounded that I do not find this or that particular command by God in his Word was a principal pillar of Non-conformity in Bishop Hoopers time and in Mr. Nicholls time and probably began the troubles at Frankfort is also the Anabaptists great argument against baptizing Infants and the originals of the Quakers sad delusion that would therefore wear no lace or hatbands c. because not commanded in the Word and is
temporum eos abolevit aut non tulit esse restituendos He that will receive and follow the use and the opinion of the universal Church in all times and places unto this Age for a certain Interpreter will easily understand that the several degrees of Presbyters and Bishops in the Ecclesiastical government are and ever were according to Gods Word and therefore where they stand still they must not be abolished and where the iniquity of the times hath abolished or not suffered them they must be set up again Sect. 3. By which and other before quotations it appeareth that their judgment was long ago for Bishops and their Ordination by them and that the several degrees of Presbyters and Bishops in the Ecclesiastical government are according to Gods Word that they were not the same as is so strongly supposed Be perswaded therefore not onely to stand and wonder at the counsel this holy Zanchy giveth but resolve to follow it where the iniquity of the times hath abolished or not suffered that Ecclesiastical government he saith it must be set up again it must not be endeavoured to be undermined or extirpated for this is contrary to a Scripture-Reformation otherwise he would have ascribed their abolition to be from the piety and not the iniquity of the times Sect. 4. I beseech you Sirs therefore take no care for the Reformed Churches as to their Ministry and Ordination but take care of your own and take heed that you give no occasion of scandal or offence to them by suffering your selves to be deprived of the exercise of your Ministerial gifts because that you will not yield to that which may make your Ordination which hath hitherto been by the classes and so done but by halves to be more valid and complete and consonant to the practice of the primitive times Sect. 5. But if what I have said may not satisfie you as to your thoughtfulnesse and great care for the Reformed Churches lest by your being ordained by Bishops they should be unchurched as having no true Ministers because not Episcopally ordained Be pleased to take but a View of the Government and Publick Worship of God in the Reformed Churches beyond the Seas Wherein is shewed their Conformity and Agreement with the Church of England as it is established by the Act of Uniformity A Book lately set forth by Mr. John Durel And herein you will find so much said by himself and quoted from the learned Spanhemius late Professour of Divinity at Geneva and of Ludovicus Capellus late Divinity-Reader and Professour of Hebrew at Saumers with others that will not onely give a very satisfactory answer in this case but also to a serious question propounded in the Petition for peace pag. 9. What judgment all the Protestant Churches are likely to pass on your proceedings meaning the Bishops and how your cause and ours meaning the Petitioners for peace and Non-conformity will stand represented to them Sect. 6. And I hope withall will very much prevail upon you to be ordained by Bishops and to conform lest that you should be a further scandal and offence to them and give them a further occasion to be confirmed in the mean opinion that some of the most learned Pastours beyond Sea had of our work of Reformation in taking away Bishops and Liturgy and setting up the Directory in the stead thereof You will find more then what I say implyed in the great commendation that the learned Spanhemius of Geneva giveth of the beauteous face of the Church of England with her Reverence in publick Worship before these late times vide his Epistle before the third part of Dubia Evangelica quoted by Monsieur Durel pag. 66. And more then I will write in English you will find Durell pag. 15. quoted Ex Ludovic Capell Thes Salm. Th. de Liturg. part 7. Thes 6 7. who after a commendation of the Liturgy of the Church of England as free from all Popish saperstition and Idolatry and how happy we might have been c. he saith Dorec tandem nuperrimè exorti sunt in Anglia morosi scrupulosi delicatuli nimium ne superstitiosos planè dicam homines quibus Ecclesiae suae hactenus usurpata Liturgia visa est multis sed levissimis nulliusque penè momenti de causis non improbanda solum verum etiam planè abrogan la penitus unà cum toto Episcoporum Hierarchico regimine abolenda obliteranda c. Sect. 7. Now as by these two quotations you may as I said before easily see how you have stood represented to the Reformed Churches of Geneva and others so also you may apprehend what judgement the Protestant Churches are like to passe upon you for your Non-conformity and for chusing rather not to preach then to receive Ordination from the Bishop whereby that of the Presbytery may be completed and to declare an agreement with them by your subscription Oh Sirs be perswaded after all your doubts fears and scruples to observe the Act for Uniformity and take more care of giving offence to the Reformed Protestant Churches abroad by your Non-conformity then of any offence they will take at you thereat how far they are from it you will find plentifully proved in Mounsieur Durells Book aforesaid to which I refer you Sect. 8. It is confessed that in yielding to this seasonable Counsel there will be some kind of self-denyall and a departing from that sentence and opinion which many have taken up to the contrary Yet being lawful to be done and conducing so much to the Peace of Church and State and giving an opportunity to many persons whom God hath qualified for the work of the Ministry to exercise the same Be perswaded for Christs sake if ever you will shew your selves to be Christs Disciples indeed deny your selves and follow the wholsome Counsel of holy Beza before spoken that leaving all bitterness as long as the truth of the doctrine and purity of conscience was safe Bear one another with patience and obey the Queens most gracious Majesty and all her Prelates with a free heart Beza 12. Epist ue ante Sect. 9. That the Truth of the Doctrine is safe I beseech you seriously to consider what I have already quoted from Mr. Baxter and what now followeth from that Revernd and holy Mr. Robert Bolton in his Saints sure and Perpetual Guide pag. 126. Saith he Certain it is that our Church in that most exquisite and Worthy Confession of Faith contained in the Articles of Religion doth hold and professe all substantiall points of Divinity as soundly as any Church in the world none excepted either in this age nor in the primitive times of the Church Oh therefore subscribe unto these 39. Articles which the Act for Uniformity requireth and that ex animo as Beza counselled in his time the Queen and her Prelates should be obeyed Sect. 10. Especially considering that not onely the truth is safe but that whatsoever is required by this Act
he is said to be in this exercised as Gods Minister to take vengeance on him that doth evil the greater therefore the evil is the more to be suppressed and the greater the good is the more to be inforced Sect. 5. St. Augustine in his 50. Epistle hath a very considerable passage to this purpose Who being in his right wits will say to Christian Kings Take you no care who defendeth or impugneth in your Realms the Church of Christ your master let it not pertain to you who list to be sacrilegious or religious within your Kingdom And upon this account he doth challenge the Donatists Cry thus if you dare Let murthers be punished adulteries c. onely sacriledge which he expounds to be a contempt of God his Truth his Church we will not have punished by Princes Laws And again saith he will the Donatists though they were convinced of a sacrilegious schism say That it belongeth not to the Princes power to correct or puâ—ish such things Sect. 6. Observe I beseech you besides the Scripture the judgment of this ancient Father and that it was the opinion of the Donatists who were very great Scismaticks as I find in the Arraignment of schism by Mr. Brinsley they also it appeareth did deny the Christian Magistrate to meddle in matters of Religion I wish this error be not found amongst such as Mr. John Ball wrote against in the answering of John Can or any other besides the great Factors for Rome the Jesuites Sect. 7. I proceed therefore to prove this to be the Magistrates office in the third place by the practice of the first Christian Emperors that submitted to Christs Gospel Constantine commanded matters of Religion as Eusebius in vita Constant lib. 3. cap. 38. lib. 3. cap. 27. he sheweth what a Nursing father he was to the Church of Christ how he called Councils and in many of their Synods did not sit idle but as a Moderator among them and confirmed their decrees with his seal And as Constantine so also did Constantius and after him Justinian who in his Code repeateth not onely thâ— Laws of former Emperors touching the Christian Faith Baptisme the Church c. but in his Authenticks he maketh many new constitutions in which he disposeth oâ— matters about Gods Worship as in what places by what persons with what loudness of voice they are to administer The like also did Charles the great the Emperor of the West part 800. years after Christ in his Preface to his Laws Praefat. Caroli in leges Francisc there is this passage Therefore O you Pastors of Christs Church and Teachers of his flock have we directed commissions untâ— you that will joyn with you to redress those things which need reformation in our Name and by virtue of our Authority And that this did belong to Christian Kings ever since the plantation of Christian Religion in our Land I find by a Letter of Eluthorius Bishop of Rome unto King Lucius 169. à passione Christi in this Letter he saith That hâ— is Gods Vicar in his Kingdom according to the saying of the Psalmist Give the King thy judgments O God and thy righteousness to the Kings son The Kings sons be Christian people and folk of his Realm Fox Mon. pag. 96. who if they be divided you ought to gather in concord and peace Sect. 8. And that this belongeth to this day to our Kings to meddle in matters of Religion is evident by several Statute-Laws that Ecclesiastical Jurisdiction is annexed to the Imperial crown of this Realm I may have occasion to name some hereafter and therefore forbear at present Having I hope fully proved by the Light of Nature Scripture the practice of Christian Kings at all times to this day that it belongeth to the Magistrates office to command in matters of Religion though not to make God a new Worship yet to command about the modes thereof Sect. 9. I shall speak but a word of the second part of the Proposition That it belongeth to the Church-governors and Pastors to command about matters of Religion also but so as to be subject to the Higher powers 1 Thes 5.12 13. Heb. 13.17 1 Cor. 11.34 The Apostle Paul having given as it were several Canons for reforming the great abuses that were about the administration of the Lords Supper he saith The rest I will set in order when I come And the like commission he giveth to Titus 1.5 For this cause left I thee in Creet to set in order the things that were wanting as I appointed thee or commanded thee He doth not say as God hath commanded but as I have appointed The practice of the Synod in restraining the Christian Gentiles from their liberty of eating bload doth shew that it belongeth to Church-governours to command about indifferent things and the modes of Worship and Discipline And thus now having proved that which I judge very necessary to reconcile mens minds to obedience if once the conscience be perswaded that it belongeth to the Magistrates Office to command what is the subject matter of this Uniformity I shall in the next place proceed to explain what this Vniformity is which the Act requireth in order to the proof of my Proposition That obedience to the Act of Vniformity is the way to Unity CHAP. IV. The term Uniformity explained and this Proposition proved That obedience to the Act for Uniformity is the way to Unity Section 1. COncerning the term Vniformity I shall not spend much Ink or Paper in a critical or Etymological discourse thereof for to speak de nomine of the Name is to no great purpose further then it makes the thing required more intelligible I must confess I do not find the term in Scripture but yet as Epiphan lib. 3. haeres 73. Nomen substantiae non ponitur nude nec in veteri nec novo Testamento sensus verò ubique est But the sense or essence thereof we may find in many places of Scripture commanded and commended that we should all speak the same things and with one mind and mouth glorifie God And that is the chief thing propounded by this Law pag. 71. viz. An universal agreement in the publick Worship of Almighty God Sect. 2. I have therefore but one thing from the term Vniformity to observe as to its Etymoligy if I mistake not and that is this Uniform doth signifie one form mode or manner in which by a universal agreement the publick Worship of God is to be performed And were this but well considered this Act would be the more readily obeyed it requiring of us no more then what Gods Word commands or allows and his Church hath practised as you shall read hereafter that in the manner of our publick Worship we should be uniform the whole Church to have but one mode and one rule for its rites and ceremonies Now take the term Vniformity in my proposition in this sense for one form mode or worship to be observed by all