Apostle St. Paul implyeth that faith only which works by love to be effectual to obtain forgiveness of sins Jam. 2. And St. James proves as well concerning love as faith that if it have not Alms-giving it is uneffectual as those words If a brother or a sister be naked or destitute of daily food and one say Go be warmed be filled and give him not that which is needful for the body what doth it profit that is what proof of love is here 1 Tim. 6.19 And Paul exhorts rich men by good works to lay up for themselves a good foundation that they may lay hold on eternal life Explained There is a foundation of right whereby we have title to eternal life and that is faith if it be a living one Foundation of salvation double The right of it such also And there is a foundation of assurance and that is by good works Again There is an original right and that 's by faith in the general promise the Covenant of Grace And there is a collateral right and that is by good works whereunto particular promises are made Homil. of Amlsd p. 161. But as our Authour saith I know some men will not be contented with this answer and no marvel for such men can no answer content or suffice I have done with their Exception against the matter Alms-deeds and the efficacy of them I come now to their objection against the proof or the title of it rather Chap. 4.10 Ecclus. 3.30 That the Book of Tobith being cited for proof it is said that the Holy Ghost did teach in sundry places of Scripture and this Book named whence they infer 1. That the Book of Tobith is here taken for holy Scripture 2. That it was indited by the Holy Ghost But for answer When things seem double to the eye that are single it is an argument that either their opticks or their understanding is defective In all other mens eyes for a Book to be holy Scripture and to be indited by the holy Ghost is all one and vice versâ But if they spake that they did not think if their hearts were worse then their head we may here retort upon them their own reproach upon the Hom. excellent sense Secondly I answer with the Learned Whitaker De Sacr. Script Q. 1. cap. 11. Non est idem esse canonicam Scripturam computari in numerum sacrarum Scripturarum It is not the same thing to be Canonical Scripture Apocrypha how Script and to be counted in the number of holy Scripture Computantur enim in numero Scripturarum quae cum sacris Scripturis leguntur ad aedificationem plebis etsi non ad dogmatum confirmationem They are counted saith he in the number of the Books of Scripture which are read with Scripture for the edification of the Church although not for the confirmation of Articles of Faith The Articles therefore having excluded these Books from holy Scripture Artic. 6. as themselves note and every ones Bible having it in the Apocrypha that expression might be born in a popular Sermon though not in a determination in the Schools But Secondly The Homily saith the Holy Ghost saies it and that implies 't is very Scripture As if Apocrypha how from the holy Ghost as he called it Scripture in a large sense so he might not ascribe it to the Holy Ghost in a like sense also yet not as any truth especially in matters of Religion may be so ascribed but because it is so consonant unto those very expressions which the Holy Ghost hath in the undoubted Scripture touching the same matter as we saw above out of the Sermons of our Saviour and writings of the Apostles But Thirdly because I love plainness What if I grant that the Homily being penned very early and in the morning as it were of the Reformation and before the Articles had determined the number of Canonical Books at least in the Synod 1562. or were confirmed by Parl. And whilest it was still in the peoples minds being so formerly taught that those Books Were Scripture what if to avoid offence in a popular Sermon the Homily spake according to the then received opinion as the holy Evangelists and Apostles oftentimes follow the Greek Translation differing from the Hebrew because it was generally received and the errors not such as overthrew the faith Object so here But why was it not amended since Why is it suffered to Answ 1 stand still Forsooth for the same reasons perhaps in part that those of the Church of Rome our brethren of the Nation and others affected that way may see we do not reject wholly those Books out of the number of holy Scriptures in some sense and as inditements of the holy Ghost in such things as they have agreeable to Answ 2 Scripture And it may be these and such like expressions were left as are the Psalms and Epistles and Gospels after the old Translation not only for the cause now named but also to be as a picture of the face of the Church in its infancy here that the growth of it since in knowledge and distinct understanding of things might the better appear Though it must be avowed that if any man Galat. 1. yea or an Angel from Heaven preach any other Doctrine than what is already and then was established in the Articles Homilies and Liturgies let Answ 3 him be accursed Lastly It is very probable that the things not being of any dangerous consequences as they stood Ipsae quippe mutatio consuetudinis etiā quae adjuvat utilitate novitate perturbat Aug. Januar. Ep. 118. c. 5. and the changing of them might be not only very difficult for some things must have been much altered and detruncated but also give occasion of calumny to the adversary and of scandal to the weak it was thought better to let them stand lest it should be said the Doctrine or Worship was altered and not the same as at the Reformation Art 37. The last place they except against is Art 37. where the Queen being named and we enjoyned to read the Articles as they are we may not they say turn the word Queen unto King which Exception because it foameth out their own shame Jud. v. 13. as the Apostle speaketh representing them to be men of a captious and quarrelsome spirit shall receive no other answer But be the Articles true or false 3. Tyranny in the Act requiring subscription to the Articles Pag. 5. they urge the repealing of the Act requiring absolute subscription unto them upon another ground viz. Because say they if we may not subscribe without an addition so far forth as the same Articles are agreeable to Gods Word it must needs be granted that the Composers of them are admitted to be infallible and their Articles of equal authority with the Canonical Scriptures or else that the Statute intended to tyrannize over the consciences of
points but for convelling and tearing up the foundations of many generations in * As the invisibility of the Catholick Church c. Doctrine Worship and Discipline without legitimate Authority and for other things which need not here be named Their third instance of the defectiveness of the Articles Object 3 is that they speak nothing of the creation of providence fall of man of sin of the punishment of sin of Gods Covenants effectual calling Adoption Sanctification Faith Repentance Perseverance of the Law of God Christian Liberty and liberty of conscience Religious worship of the Sabbath or Lords day of Marriage and Divorce the Communion of Saints Church-Government and Discipline of the Resurrection or of the last Judgment All which the Scripture teach as necessary and are comprised in the Apostles creed That the Assemblies Confession hath all these and that with proofs of Scripture which the Answ 1 Articles want But they should consider that a Confession of faith is one thing and a Catechism or a common-place book to refer ones reading unto is another If the Church shall think fit to compile one of these for the help of young students no doubt but all those shall be expresly treated on though perhaps not in the same form or titles But to constitute a Confession of Faith of all these heads with the several Articles which the Assembly hath subjoyned would doubtless have excluded many more from subscription than the Articles ever did Especially where they have made that an Article of faith which never was a Protestant doctrine viz. That the Church Catholick is a visible and organical body Assemblies Confess ch 35. Artic. 2. whereas it is an article of our faith in the Apostles Creed and not of sense And that which is laid as the foundation of the usurpation of the Bishops of Rome Bellarm. de Eccles l. 3. c. 2. by Bellarmine for either that or somewhat like it must follow upon that ground so that a fair Bridge is hereby laid from Thames to Tiber for his Holiness to walk upon A point universally opposed by the Protestant party except Peter Ramus and perhaps one or two more althongh of late owned by some of them of which * Vindicia Catholicae in answer to Mr. Hudson else-where I instance in this that be it true or false yet a point of this nature should not have been made an Article for the not subscribing whereto men must have been rejected from the Ministry others there are that would have stuck no doubt with many men orthodox able and godly 2. As to the things themselves they are all in effect touched either in the Articles Articles of Ireland Anno 1615. whence taken or the Homilies which are approved by the Articles or in the Liturgy or in the Book of Ordination a branch also of the Articles And the Articles of Ireland which are more full in themselves than ours and comprehend in terminis most or all these heads they are taken verbatim out of the books now mention'd And to give some instances The Creation and Providence is mentioned in the first Article of God and in the Catechism in the Common-prayer-book And more largely in the Homily for Rogation week part 1 2. The fall of man his sin and punishment of it professedly discours'd of in the Homily of the misery of mankind and is touched in the Articles Artic. 9. 10. of Original sin and Free-will Gods Covenant may be understood in the Articles of Justification and Predestination Artic. 11. 17. and is discours'd on largely in the Homily of Salvation Effectual calling also in the same 17th Article and more largely in the Homily of Faith Where also of Adoption as likewise in the lesser Catechism in the Liturgy Faith in the Article of Justification by faith Sanctification in the Homily of good works and divers others Repentance hath a proper Homily for it Perseverance is expresly set down in the 17th Article Of the Law of God in the Homily of the misery of Man And in the Catechism in the Liturgy so far as concerns practice Christian liberty in the Articles of the Traditions of the Church And the Homily of disobedience and wilful rebellion Religious worship is the subject of the Liturgy And of several Articles and of the Homily of the time and place of prayer The Sabbath or Lords day in the Homily of the time and place of prayer Of Marriage both in the Homily of Matrimony and in the Exhortation at Marriage in the Common-prayer-book Divorce as a point of Law is discoursed in the Canons Communion of Saints is the ground of all Exhortations to Unity as the Homily against Contention and exhortation to Charity as love and good works Church-government is the subject of Artic. 20. 21. of the authority of the Church and of General Councils And for Orders they are in the Book of Ordination For the Rules in the book of Canons and in the Rubricks in the Liturgy about Order and in the Commination there Of the Resurrection the Homily on Easter-day And of the last Judgment in the Homily against the fear of Death Seeing therefore that most or all of these heads are either expresly treated on or occasionally either in the Articles or branches of them how say they that they contain nothing of them Proofs to Confessions Lastly for the proofs added in the Assemblies Confession not added in the Articles they know it is not usual to add Proofs unto Confessions as may be seen in the Confessions of the Reformed Churches where they are rare And even lately their Brethren of the Independent way published their Confession without proofs And unless it be that of New England the Assemblies and those of the Separation I remember not that I have seen any with frequent proofs And if I mistake not it had not been amiss if the Assembly had kept the Track in this in as much as the Proofs sometimes do not infer the Article In a Catechism or Sermon or Dispute they are more proper than in a Confession Because that is a thing supposed to be grounded not in this or that place but on the current of the Scripture Besides Proofs occasion Dispute which is abhorrent from the nature of a Confession The places alledg'd may be clear a proof and yet not so to every less-intelligent Reader I conclude this discourse touching the imperfection and defectiveness of the Articles with that considerable passage of Erasmus to this purpose Summa religionis nostrae pax est unanimitas Erasm presat in Hilarium ea vix constare poterit nisi de quà m potest paucissimis definiamus in multis liberum relinquamus suum cuique judicium propterea quod ingens sit rerum plurimarum obscuritas c. The sum saith he of our Religion is peace and unanimity of which there is little hope unless those things which shall shall be enjoyned as matters of faith be
likeness-sake So are these also called Scripture and holy Scripture yea and sometimes Canonical some of them De doctr Christ lib. 2. cap. 8. by St. Austin But so that aliter Hieronymus accipit vocabulum hoc Canonicus aliter eam vocem Augustinus Innocentius Patres Carthaginuenses interpretanter Otherwise doth Jerom take the word Canonical and otherwise Austin Innocent and the Fathers at the Councel of Carthage saith our Whitaker Contr. 1. Q. 1. c. 4. And so I say otherwise do the Articles of our Church take the word Canonical and otherwise sometimes the Prayer-book and the Homilies But of this more largely above In the answer to the fourth general Exception Secondly These are brought in here not as an interrupting of the reading any more than the singing of a Psalm which though not express Scripture might be sung betwixt the Lessons or reading an Exhortation or Prayer for they are brought in by way of Hymn onely and are sung also in some Churches But in particular they except first against Te Deum Te Deum We praise thee O God c. that it is a piece taken out of the Mass-book and in Popish Churches usually sung Thence brought in by Bishops into Protestant Churches but no where enjoyned or warranted by any Law in force That it shews the Bishops are not able to give thanks themselves for extraordinary mercies That it is a superstitious formal dress c. Answ To the antiquity of Te Deum beyond the Mass-book its reference unto St. Ambrose might be testimony But it s being used there or taken thence doth no more derogate from the matter of it than it doth from the Psalmes Epistles and Gospels or then it doth from the Doctrine of Free-mercy against Merits which is yet there and in the very office of the Mass as we saw above In answer to the fifth general exception It is recorded as a reputation to the old Romans that they disdained not nec ab hoste doceri To learn even of an enemy for we In what is good all friends and fellows be That the Bishops brought it in does not argue want of ability to give thanks themselves but their want of self-conceit and singularity They prudently and modestly choosing to receive and close with what is good and of general reception That they might declare their communion with all Christians in what they might and fulfilling the Apostles prayer Rom. 15. With one mind and one mouth glorifie God with the rest of his Church That it is no where enjoyned and warranted by any Law in force Not established is more than they have charged the Book hitherto with Answ having not nor indeed being not able to do it alledged any one thing added to the body of the Liturgy established by Law pag. 28. n. 6. but an Appendix as themselves reckon of three prayers one for the Queen or King another for the Bishops a third for Queen Anne and the Royal Progeny 2. Act uniform com pr. Besides it is also untrue for themselves acknowledge as it is in the Act for the Uniformity of Common-prayer that the Books of 5 6 Edw. 6. shall be established without alteration except one sentence in the Letany and the addition of two in the Lords Supper c. Now it is evident that TE DEUM is in King Edwards Books and in the Book of Queen Elizabeth established by Parliament as we now receive it with all the Kings Parliaments and Judges since and comprehended by Bucer in that Elogy of his before named viz. That all generally till the Communion was agreeable to Gods Word and the use of the primitive Church Which form of Communion then hath been since reformed in part as he directed So that Te Deum is as well established by Law as any other part of the Book This gross reeling of the Brethren doth not it argue now they were etcaetera To the last which touches the matter of it viz. That it is a superstitious formal dress Seeing this is a high charge not on it but on the Common-prayer-book also yea and on the Church of England it should have in particular been shewed by the Brethren wherein it is so for dolosus versatur in universalibus This is the fruit perhaps of their Law-studies they have learned the course of Chancery to charge heavy crimes and prove nothing But shall I open this mystery of iniquity to be suspected in the breasts of these Brethren they seem to be Socinians and enemies to the Godhead of our Lord Jesus Christ and to the Doctrine of the Trinity both which are there splendidly acknowledged and professed in the Hymn of Te Deum Mr. Cartwright as it seems before Dr Reynolds and the rest at Hampton-Court were ashamed to except against it though they spared not where they thought exception might with any modesty be taken But as I said here is not onely a profession of the doctrine of the Trinity and a kind of repetition of the common Creed by way of Hymn The special use of the hymn TE DEUM but a particular application of prayer unto our Lord Jesus Christ which is done in no other part of the Book so expresly except the Letany Communion This is the superstition it may be feared that the Brethren aim at for other there is none We may now understand them when they call it and other parts of the Book Popish superstitious and Antichristian namely in his sense who writing against the doctrine of the Trinity and the Godhead of the Lord Jesus entituled his book Antithesis doctrinae Christi Antichristi de uno vero Deo An opposition of the doctrine of Christ and of Antichrist concerning the one true God To which the learned Zanchy making answer shews that for strengthning our faith in the doctrine of the Godhead of Christ Zanch. epistol dedic ad Sturm ante Resp suam ad Arrianum Tom. 8. p. 6. Ad hanc fidem in cordibus nostris servandam fovendam augendam quà m necessaria est crebra ad Christum in coelo residentem pro nobis interpellantem mentis elevatio EJUSQUE ac patris invocatio à verâ porrò seriâ contemplatione personae Christi ab assiâ—ua beneficiorum ejus commemoratione denique ab ardenti nominis ejus invocatione quibus fovetur fidos nostra separari non potest studium perpetuum resipiscentiae c. sunt autem haec meditatio invocatio resipiscentia tria praecipua verae fidei effecta c. For the nourishing this our faith saith he in the Godhead of Christ namely in our hearts and for the encreasing and preserving of it Prayer to Christ necessary for the strengthning of faith in him how necessary is the often lifting up our minds to Christ sitting in heaven and interceding for us and as necessary is prayer to him and to the Father Now from the true and serious consideration of the
APPROBATIO REtractationes venerabilis viri JOHANNIS ELLIS libentissimè perlegi easque proelo tradendas censui ut iis qui Ecclesiam Anglicanam deseruerunt in exemplum qui revertuntur in solatium qui firmi permanserunt in stabilimentum ipsi denique Retractanti in sincerae conversionis ingenuaeque pietatis gloriam vivant Quintilis 1. 1661. MA. FRANCK S. T. P. R. in X to P. GUL. Epo. Lond. à Sacris Domesticis Christi Caroli Luke 15 St. Austin Imitated or Retractations Repentings in Reference to the Late Ciuill and Ecclesiasticall Changes in this Nation by John Ellis 2. Sam 19 1. Peter 3. Leges Angliae Verbum daej Aliud fundamentum nemo Iaciat 1. Cor. 3. S. AVSTIN Imitated OR RETRACTATIONS AND REPENTINGS In reference unto the late CIVIL and ECCLESIASTICAL CHANGES in this NATION Wherein I. The GROUNDS Of Obedience to the CROWN Adherence to this CHVRCH In Doctrine Worship and Government II. An Answer to that Tractate Entituled Reasons shewing the Necessity of Reformation III. The Non-Obligation of the COVENANT Are Represented and Demonstrated In II. Books By JOHN ELLIS If we would judge our selves we should not be judged of the LORD 1 Cor. 11. Videbunt omnes homines quà m non sim acceptor personae meae Aug. Ep. 7. Marc. LONDON Printed by W. Godbid and are to be sold by Timothy Garthwait at the Little North-dore of S. Paul's M.DC.LXII DEDICATIO EGO Utrique Academiae Cantabrigiensi Matri Oxoniensi alteri EARUMQUE Honoratissimis D. D. Cancellariis Reverendis D. D Procancellariis Honorandis Collegiorum Praefectis Sociis Dilectiss bonae frugi Scholarib universis Hasce Paginas In Poenitudinis Symbolum Juventutis monitum Grati Animi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 L. M. D. D. Non ita pridem Academiae Superius memoratae Alumnus Aulae S. Catharinae Socius Civibus Cantabrigiensib Lector sive Concionator publicus JOHANNES ELLIS To the Well-affected Reader YOU may please to take notice that being unexpectedly drawn forth into a Disputation in Writing touching Infant Baptism by the Clerk of the Place unto which I have reference acted 't is like by some other heads and ingaged to the publishing of my * May Anno 1659. when neither the Sun nor any Star of Charl's wain if I may so speak as then appeared Reply having formerly marred as the fruit in great part of my Ministery so also Two * The first a Sermon before the House of Commons Feb. 22. 42. Intituled THE SOLE PATH to a SOUND PEACE Containing some model of a Reformation The other an Answer to Mr. Sam. Hudson Intituled Vindiciae Catholicae Or the Rights of particular Churches asserted Containing a Defence of the Doctrine of the Church of England as I take it and other reformed touching the Non-visibility of the Catholick Church as Organical In which Tractates more pains was taken and excepting what I here retract whereof perhaps more use might be made then it may be is convenient for me to signifie Treatises by the mixture of Apologies for the War and for Independency I took it as my part being to appear again in Publick to Retract and recall as I had bewayled my Mistakes in those Affairs And accordingly before that Treatise of Baptisme Intituled THE PASTOR and the CLERK because the Debate was betwixt two such persons in relation to the same place I did then prefix in severall particulars the summe of my Cogitations in that matter In the last Paragraph whereof I promised if it should seem convenient and God were pleased a larger explication of that brief Palinodye Which soon after drawn up in Part hath ever since layen by Till the last Summer some Sheets of it began to be printed without my Knowledge by the care and cost then of a * Mr. Tim. Thirscr Reverend Friend and others whom he excited into whose hand I had committed them for perusal But finding the Eruption was somewhat precipitate I caus'd it to withdraw its hand again for more Maturity and Growth In the Travelling toward the Birth whereof though upon another occasion also I was seis'd by a dangerous Feaver which with other Occurrences hath impeded it till now though often incited a fresh unto the communicating of it For non mihi Tulliana illa Blanditur sententia qua dictum est nullum unquam verbum quod revocare vellet Aug. Epist 7. Marcellino emisit sed plane me angit Horatiana sententia Nescit vox missa reverti Hinc est quod periculosissimarum quaestionum libros de Genes scil de Trinitate diutius teneo quam vultis fertis ut si non poterint nisi habere aliqua quae merito reprehendantur saltem pauciora sint quà m esse possent si praecipiti festinatione inconsultius ederentur I am not flattered saith mine Author with that Sentence of Tully Never did he utter any word which he would recall But rather that saying of Horace sorely troubleth me viz. A Word once out although amisse it fall And fain you would yet can you not recall Hence it is that those Books of most difficult and perillous Questions de Gen. Trinit I keep from coming abroad longer then either ye would or will bear That if it cannot be but that there will be some things in them which may deservedly be blamed they may at ast be fewer then they could have been if by a rash precipitancy they had been unadvisedly published But I have now given way VVhereunto I am the more inclined because it is a kind of Confession of my Faith Zanch. Now jucundum optabile est pio cuique viro publicum sempiternum suae in Christum Fidei pietatis testimonium in Ecclesia relinquere ex iis quae divinâ providentiâ mihi contigerunt videbor quasi videre me ad hanc pugnam divinitus vocari Because it is a comfortable and desireable thing to every Good man to leave a publick and lasting testimony of his Faith in Christ and of his Piety in the Church And by the providences that have fallen out I seem to my self to be called out by God unto this Service Epist Dedic ad Archiep. Ebor. Grindal ante operis sui de 3. Eloh partem 1. as Zanchy hath expressed it for me before hand Now I did intend a much briefer Tractate and only to content my self with a moderate account of the reasons of my return to my obedience to the Church and State Excuse unto the Reader But considering that it is required in one of my profession that he should not only utter sound speech that cannot be reproved Tit. 2. chap 1. but also be able to convince the Gainsayer I have been forc'd to be a little copious Yea Object Quis leget haec nemo hercule nemo But who a book so large will read Of things that are now gone and dead The War is past and the Church is in reforming VVell but yet a reason of my Faith
men The Br. object Tyranny to Q. Eliz. and the Parl. which is not to be imagined To this first in general If this Reason be admitted it doth not only overthrow all constitutions that concern Religion whether made by Church or State whensoever any turbulent spirit shall fancy them not to be according to the Word And to all States and Churches But it condemns also all the Reformed Churches yea all the Churches and Christian States that are or ever have been I think in the world And particularly majorem in modum and in a special manner the Church of Geneva Ch. of Geneva requires conformity by Oath Revel 13.11 and Calvins Discipline where they are obliged thereunto by oath But to the dilemma in particular neither of the two Horns of this Lamb that speaks like a Dragon have any strength Have they forgotten or never learned that boyes are taught in the very rudiments of Logick and reasoning Kek. Log l. 3. c. 12. can 7. Quod per bonam consequentiam ex testimonio aliquo divino elicitur id EANDEM cum eo vim habet That what by good consequence is drawn from Scripture hath the same force that Scripture hath Did not our Saviour and all the Apostles prove their Doctrine so unto those that received nothing from them but what they proved Do not the Brethren think their Sermons and this their Book ought to be obeyed absolutely and in all the points they have excepted And indeed a good consequence is nothing but a natural effect Consequences And an effect is of the same nature with its cause yea as one saith nothing else but the cause in act or at least the cause is in the effect R. Hook l. 5. so is Scripture in the true consequénces of it And yet subscription to such conclusions do not argue the Authors to be infallible but only to be eyes unto the weaker-sighted to see the light by Tert. Advers Haeret. Omnia quidem dicta Domini omnibus posita sunt quae per aures judaeorum ad nos pervenerunt Gods Word is propounded unto all but it comes to us by the ears and so by the eyes of others And because men are called to subscribe and not children who should have their eyes their subscription only acknowledgeth that the Church and State have taken a true sample from the original leaving this still as the standard as prior tempore ordine naturâ dignitate Such are all the true determinations of Judges in reference to the Law as Deut. 17. They shall expound the Law to thee And the disobedient there was punished with death for contempt of the sentence of the Church and State and yet their determinations were not of equal authority but of equal force with the Law it self So here Secondly To the other horn of this Lamb or dilemma That else the statute did intend to tyrannize over the conscience which they say is not to be imagined Oportuit esse memorem Answ Did not the Brethren in the very lines immediately going before acknowledge yea urge it as an argument out of Sir Edw. Coke who saith He heard Wray Chief Justice of the K. Bench Pasch 23 Eliz. quoting Dier 23 Eliz. 377. lib. 6. fol. 69. Greens case Smiths case report that where one Smith subscribed to the 39 Articles of Religion with this addition so far forth as the same were agreeable to the Word of God that it was resolved by him and all the Judges of England that this subscription was not according to the Statute of Eliz 13. Because the Statute required an absolute subscription and this subscription made it conditional And that this Act was made for avoiding diversity of opinions c. And by this additâ—on the party might by his own private opinion take some of them to be against the Word of God and by this means diversity of opinions should not be avoided which was the scope of the Statute and the very Act it self made touching subscription hereby by of none effect Thus far their own quotation So then it is evident by the words themselves quoted just before and by the sentence of all the Judges of England that the Statute requireth absolute subscription which if it do they say it did intend to tyrannize over the consciences of men So then Q. Eliz. and that Parl. with all the Kings and Parliaments since that have confirmed that Act were Tyrants It concerns the present Parl. to vindicate their predecessors in this point also To what they add concerning mens subscribing when they are young Subscription of young men and before their judgments be mature It is answered first Those admitted to the Ministry though they may be as Timothy was but young in age yet they are not to be Novices in knowledge And Subscription is a good bond upon them Use of subscription both for the peoples good and their own to preserve them from novelties and apostacy But so that no man is engaged against the Word of God I hope then they will not urge the obligation of the Covenant upon those who have not had time or solidity throughly to ponder and weigh all the Articles thereof in the ballance of the Sanctuary and in the scale of the Law as they phrase it To the last of this head The liberty given to tender consciences Liberty to tender consciences is to be in things of lesser not of fundamentall consequence and in the Articles of the Faith for then how should the Magistrate be custos utriusque tabulae How should the Prince perform his trust of the souls as well as the bodies estates and names of his people How should there be one God one Faith one Baptisme in a particular Church and we all with one mouth glorifie God This is also against the practice of all Churches we have no such custome 1 Cor. 11. nor the Churches of God Thus much in reply to their three general first object against the Articles 1. Their doubtfulnesse 2. Their erroniousness and 3. The exacting of subscription to them I come now to the fourth viz. Their defectiveness and imperfection Defectiveness of the Artic. Where the first Exception is that Art 6. it is said that In the name of the holy Scripture we understand those Canonical Books of the Old and New Testament of whose Authority there was never any doubt in the Church The Brethren oppose that some Books and passages of the New Testament have been doubted of as the Epistle of James the second Epistle of Peter The Article they say is defective in not enumerating all the Books of the New Testament as it had done those of the Old and of the Apocrypha comprehending them only under this expression All the Books of the New Testament as they are commonly received These words of the Article being the former contains no matter of doctrine namely those of which there was never any doubt in the
Church and the latter All the Books of the New Testament as they are commonly received being plain and evident all Christians now agreeing in the number of them throughout Europe The exception against them might have been omitted as tending to raise scruples in the minds of the people unless this Tract of the Brethren had been presented in writing and not published in print But that this scruple may not extend it self too far I shall name such as to my remembrance have been at any time doubted of They are the second Epistle of Peter See a very full Confutation of these doubts in Bellarm de verb. D. lib. 1 cap. 16. seqq Tertul. Cont. Marcion l. 4. Hieron proâ—em in Epist ad Titum Euseb l. 3. c 3. Calvin saith it was by the cunning of the Devil â—hat the Epist to the Hebrews should be doubted of because it speaks so ful y of Christs Priesthood the second and third of John the Epistle of Jude and by some the History of the Adulteress John 8.1 the last Chapter of that Gospel the Epistle to the Hebrews the Epistle of James and the Revelation But first these doubters were some of them Hereticks as Marcion Tatianus c. Secondly This doubt did not spread it self in the Church but was onely of some private persons Again It was before the Church had generally consented in them The Churches motives in receiving books of Scripture Which having the same grounds of divine authority for them as for the rest both in regard of the 1 Antiquity and 2 general reception of them as also in regard of the 3 consonancy of them with the doctrine of all the other Scripture 4 and the enlargement and explanation of the same doctrine by them 5 and further the Presence of the Holy Ghost in efficacy by the matter of them thereby setting his seal unto them Upon these and the like grounds hath the Vniversal Church received them as the other I answer therfore in the words of Bullinger Professor of the Church of Tigur in this very argument De sacris libris eor dignitate Exposit premiss ante Biblia Tigurin Nec magnopere curandum existimo quod à quibusdam traditur quosdam veterum dubitasse de Epistolâ ad Hebraeos de epistolâ posteriore Petri Judae de epistolâ Jacobi Apocalypsi Quid enim ad nos quod pauci aliquot suis affectibus corrupti de rebus certis authenticis Authoribus dubitarunt Neither are we much to mind saith he what is said by some namely that certain of the Antients did doubt of the Epistle to the Hebrews of the second Epistle of Peter and of that of Jude of the Epistle of James and of the Revelation For what is it to us what some few corrupted by their depraved affections have judged concerning things certain and these undoubted Authors Thus far he Whence it appears it might truly be said there was never any doubt in the Church of these books because either the persons were not of the Church but Hereticks that doubted or else were some few perverted judgments it never came so far as to be a doubt in the Church So much for the first Exception The next is they are defective because the Articles do speak nothing of sundry points of Popery and Arminianism Predestination abused universal Redemption Object universal Grace the manner of Conversion and falling from grace which King James procured the Synod of Dort to confute and for which the late Synod at London is so much maligned To this first in general Answ It hath been always counted both the wisdom and the tenderness not onely of the English but of the antient Church to make Articles of faith whereunto all especially Ministers Conf. Hamp Court p. 39. must subscribe to be but few First It being unfit to thrust into the Book every position negative or affirmative which would make the Book swell into a volume as big as the Bible and also confound the Reader saith King James When such questions arise among Schollars pag. 40. the quietest proceeding were to determine them in the Universities and not to stuff the Book of Articles with all conclusions Theological Secondly The better course would be to punish the broachers of false doctrine as occasion should be offered For were the Articles never so many and sound who can prevent the contrary opinions of men till they be heard Thus the King Ep. 57. ad Dardanum St. Austin saith Regulam fidei pusillis magnisque communem in Ecclesia tenent The rule of faith is common to the weak and to the wise Hence my Lord Primate of Ireland infers That the rule of faith must contain such truths ONELY B. Ushers answ to the Jesuite pag. 417. as are GENERALLY agreed upon by the consent of all true Christians And accordingly we see the Creed called the Apostles the Nicene the Constantinopolitan and Athanasian how short they are now they were the Articles of Religion of those times The Articles of Ireland are larger but taken for the most part ad verbum out of our Articles Homilies and common-prayer-Common-prayer-book But secondly why do the Brethren urge more Articles when as they neither are willing to subscribe to these few wherein they have found but two or three faults and those inconsiderable but also refuse to subscribe to any without limits unless they mean as good-fellows upon the way to range themselves whilst they leave others bound behind them 3. Touching King James though he was opposite to the Tenets of Arminius yet you heard even now he was averse also from having the contrary doctrines inserted into the Articles farther then they are already for one of them falling from grace was there the question Conf. Hamp Court pag. 39.40 And as opposite he was to the preaching of them to the people as appears by these words That no Preacher of what title soever under the degree of a Bishop or Dean at the least do from henceforth presume to preach in any popular auditory the deep points of Predestination Election K. James Instructions to Preachers Ann. 1622. Artâ—c 3. Reprobation or of the universality efficacy resistibility or irresistibility of Gods grace but leave those themes to be handled by the learned men and that moderately and modestly by way of use and application rather than by way of positive Doctrine as being more fit for the Schools and Universities than for simple Auditories You see the King whom you quote is not of your mind 4. As to the matters themselves the Articles speak sufficiently of them so far as to clear what is most necessary in them As the eighth Article of Original sin the tenth Article of Free-will the seventeenth Article of Predestination and Election leaving what is disputable and uncomfortable to be gathered from what is expressed 5. As to the Assembly they are not condemned by all men for their conclusions in those
65. But give me leave to close with the testimony for the practice of it and the reason of that practice out of Austine not only the Vulgar one that we should not be ashamed of Christ crucified but one somewhat deeper Ecce venturi estis ad fontem sanctum diluemini baptismo Aegyptiis insequentibus Israelitas Serm. de Temp. 119. cap. 8. similia erant vestra peccata persequentibus sed usque ad mare rubrum Quid est usque ad mare rubrum Usque ad fontem Christi cruce sanguine consecratum lanceâ perforatum est latus Christi manavit pretium nostrum Ideo SIGNO Christi signatur Baptismus id est aqua ubi tangimini quasi in mare rubrum transitis Behold you are coming unto the holy fountain ye shall be washed in Baptisme Your sins that follow you are like the Aegyptians that pursued the Israelites but how far but unto the Red Sea What is it unto the Red Sea As far as the Font consecrated with the CROSSE and blood of Christ Christs side was pierced with a spear and our redemption flowed out Why the Cross in Bapt. Therefore Baptisme that is water where you are dipped or sprinkled and as it were pass into the Red Sea is signed with the sign of Christ Thus far he wherein he signifieth both the use of it by the Antient Church in Baptiâ—me And also the reason that it might represent by what suffering and means the remission of our siâ—s by the blood of Christ applyed in Baptisme was obtained and brought unâ—o effect I conclude this with Bucers judgment of this ceremony as enjoined in our Liturgy Signum hoc non tam In Script Angl. in Censur Liturg Angl. c. 12 de Sign Crucis in fronte Baptizand quòd est usus in Ecclesia Antiquissimi quà m quòd est admodum simplex praesentis admonitionis Crucis Christi adhiberi nec indecens nec inutile existimo si adhibeatur modò purè intellectum religiosè excipiatur nullâ nec superstitione adjunctâ nec elementi servitute aut vulgari consuetudine This sign of the Cross in Bapt. for of that he is passing his censure not so much because it is of most antient use in the Church as because it is simple and of present admonition of the Cross of Christ I think it neither undecent nor unprofitable to be used Provided it be rightly understood and piously received without superstition or servitude to the very sign or of common custome Thus far he The third is kneeling at the Communion A ceremony which some most of all others scruple Kneeling at the Commun Matth. 23. and yet the Brethren now mentioned who strain at every gnat swallow this camel very smoothly For they say the Rubrick named above hath solidly and excellently declared it We will not refuse nec ab hoste doceri Phil 1. to hear truth though preached of strife and envy as the Apostle speaks the rather because it may also oyl some other minds exulcerated likewise The Rubrick is this The Rubrick about kneeling at the Lords Supper Whereas it is ordained in the Book of Com. prayer in the Administration of the Lords Supper that the Communicants kneeling should receive the holy Communion which thing being well meant for a signification of the humble and grateful acknowledgment of the benefits of Christ given unto the worthy receiver and to avoid the profanation and disorder which about the holy Communion might else ensue lest yet the same kneeling might be thought or taken otherwise we do declare that it is not meant thereby that any adoration is done or ought to be done either unto the Sacramental bread and wine there bodily received nor unto any real and essential presence there being of Christs natural flesh and blood for as concerning the Sacramental bread and wine they remain still in their very natural substances and therefore may not be adored for that were idolatry to be abhorred of all faithfull Christians And as concerning the natural body and blood of our Saviour Christ they are in Heaven and not here for it is contrary to the truth of Christs natural body to be in moe places then one at one time This is the Rubrick the doctrine whereof being definitively prescribed in the twenty eighth Article of Religion Artic. 28. and diffusely for popular audience handled in the Homily of the worthy receiving of the Sacrament Hom. of the Sacram. Tom. 2. might without any great peril be omitted especially as it seems not being confirmed by Parl. as being sent when the Book was printed off as we have noted elsewhere But as to the matter of that Rubrick seeing neither Scripture nor Father is alledged nor a third part so much spoken for satisfaction as in the Canon for explic of the Cross in Baptism why may not this as well as that satisfie The heads of which arguments for the Cross in that Canon being these Reasons for the Cross in Bapt. out of the Canon Note 1. The Apostles so far honoured the name of the Cross that under it they comprehend Christ and all his benefits 2. It began to be in use and reverend estimation in the Primitive Ch. even in the Baptism of their children and otherwise The opposition to which would have been a note of an enemy of Christ 3. That though abused in Popery yet being purged from the superstitious opinions had of it there and being of use as a token that we should not be ashamed of Christ crucified and as press-money to engage us to fight under his banner against our spiritual enemies it was approved both in Ed. 6. time by the Martyrs and other Confessors and by Bucer in his censure of the Liturgy and by the Confessions of the Reformed Churches It being cautioned 1. Cautions That it is no part of the substance of Baptism 2. That the child is both baptized and received into the Congregation before the signing with the Cross 3. Because it is in it self indifferent but being injoyned by authority ought not by private men to be neglected which arguments seem as full for this as did the former for the kneeling But for kneeling at the Sacram. we have also as in the * See Goulart Annot. in Cypr. lib. ad Demetr ca. 19. in Epist 56. cap. 7. Hooker pol. l. 5. § 58. former the suffrage of Reformed Churches in allowance and in some cases in practice also The French Churches in their late Apology written by Monsieur Joh. Daille say Thanks be to God we are not so ill taught as to scruple the * Apolog. of the French Churches translated by my learned friend Mr. Th. Smith Printed Camòr 1653. chap. 12. receiving the Sacrament on our knees Our Brethren of England never receive it otherwise and when we receive it with them we do very readily conform our selves to their order Thus they and this for that ceremony The last is
the Surpliss Touching the Antiquity whereof The Surpliss remitting the Reader to our fore-mentioned * Hooker Pol. l. 5. § 29. Burgess of the three innocent ceremonies Conference H. Court Author and others of the lawfulness and use only thus much That which had once an Institution for such an end and ever a usefulness natural thereunto cannot by any abuse or inversion lose what it hath from God and nature Although our fancies run never so strong in discourse and reasoning in opposition yet can we not restrain nor take off our affections but they will move according to the activity of those objects our senses let in unto our minds God appointed once the Priests in their Functions to use Garments for honour and veneration Exod. 28. and among them this of the white and linnen garment We cannot say that this was more typical then significative in general and exemplary Some things were of common reason and use then White and light are not only the emblemes but the incentives also of purity and chearfulness as are the sadder colours of gravity and seriousness All which are necessary requisites unto Gods service and not only signified by such habits but excited thereby also If there were no impressions upon our minds by such things Joh. 20. Matth. 17. Apoc. 1. why appeared the Angels in white raiment Yea why our Saviour Christ in the Mount in that habit And in his Glory as now in Heaven But because that contraries illustrate one another Suppose we Josuah the High-Priest in his filthy garments ministring the holy worship Zach. 3.4 5. would it not as much disaffect us as it did the Angel who commanded that they should be taken from him Explained namely as undecent for the Object 1 exercise of the holy Function The difference in nature betwixt the worship of God and civil administrations Answ does not hinder but that some useful accidents may be common to both If a Judge should ascend the Bench in his doublet and hose only less reverence surely would his office have though no less authority We are men even in Gods service as well as in civil affairs and cannot but receive impression in it by the outward decency or uncomeliness of administrations As is also implyed Object 2 by the Apostle 1 Cor. 14.40 That the Church of Rome hath abused the Surpliss Answ is its commendation in as much as harlots affect sometime the habit of the gravest Matrons that with the robe they may gain also the reputation Object 3 of sobriety To hate the Garment spotted with the flesh Answ will reach the Church rather then the Surpliss yea the Baptisme and the Priesthood which hath been once polluted This paves a high way to full and plenary Separation But of ceremonies enough SECT II. Objections particular against the matter of our Worship Reas necess of Reform Tit. 2. of Worship OF Worship in particular in respect of the matter of it and the Exceptions made against it discourse wee now And here wee have these former Brethren Assailants also Where we are first to note that the very same and many more and more material exceptions have been taken by their predecessors in these differences as by Cartwright the non-Conformists at the Conference at Hampton Court and others And Replyes have been given Learnedly and largely by Archbishop Whitguift Mr. R. Hooker Against Cartwright Eccles Polit. Conf. H. Court Burgess of the three Innoc. cerem Aliique King James and several more Of which Replyes the Brethren take no notice but put Crambe centies cocta objections that by being often beaten are grown threed-bare and yet as Interpolators and Brokers furbish them up and hold them forth for fresh ware But to the matter which before we come unto we must correct these correctors And first for their unreverent and unchristian Language In the inserted sheet p. 4. reflecting on men who are with God were instruments in the Reformation and laid down their lives to confirm it It is a Proverb among some Qui vitio linguae laborat non sanatur neque in hoc seculo neque in futuro Proverb Rabb ap Drus That he that is affected with a distemper in his tongue is not curable either in this world or in the world to come Take a taste of their gall and wormwood The Br. revilings which they have given Christ to drink in his faithful members namely these speeches They abuse the people yea Inserted sheet page 6. Magistracy and God himself Our bold Masters False and a meer cheat put upon the people of God Taken out of the Mass-book Apocrypha contains meer delusions and lyes Priest a meer superstitious and Antichristian name p. 20. Two Rubricks blind guides that lead into the Ditch p. 23. p. 24. Nonsense or worse Superstitious Antique Crossings That saying At what time a sinner doth repent carryes many to Hell Te Deum taken out of the Mass-book p. 27. To say the three children praised God in the fire is a belying the Canonical Text. Another lye to the Preface The peoples answering the Minister is will-worship p. 28. Because the Collects appointed for certain daies are to be read some daies after it is said to be p. â—9 A horrible abusing of Gods name That in the form of Baptisme it is said that the child by Bapt. receives remission of sins p. 30. is mans falshood When the children are said to perform their Covenants by their Sureties it is say the Brethren a meer tale Touching which speeches p. 31. if we may not say with the Apostle Jam. 3. That such rancorous ones proceed not from the wisdome that is from above which is pure and peaceable but from that which is earthy sensual and devillish even a tongue set on fire of Hell discovering persons whose Religion is vain Chap. 1.26 27. yet surely we may affirm with another That there will come a time when three words uttered with charity and meekness Hook Eccles Pol. in Praefat. n. 2. shall receive a far more blessed reward then three thousand Volumes written with disdainful sharpness of wit Next Their rashness Their rashness is also unexcusable who to satisfie themselves upon their adversaries consider not that they expose the cause and souls of the people to the common adversary by making these believe they have served God all this while in a Superstitious and Popish way and that their service-Service-Book is so corrupt that they will not know what to fix upon and so overthrow the faith not of some as the Apostle speaks only 2 Tim. 2. but of many Again I would have that charitable opinion of them as to think they did not act wholly against their conscience if so their headiness is the more blame-worthy that they would engage in the face of the world and to the H. Court of Parl. in things in which they were not sufficiently
instructed So that they do justly incur that of Solomon Prov. 18.13 He that answers a matter before he understands it it is a shame and reproach unto him as shall immediately appear Inserted sheet p. 4. They say That sundry prayers are added Inserted sheet p. 4. not confirmed by Parl. which because an indefinite expression might make the common Reader think of many Pag. 28. n. 6. whereas themselves afterward mention the number and the prayers viz. one for the Queen or King one for the Bishops and one for Q. Anne and the Royal Progeny Next That these Additions have emboldened some to make alterations at their pleasure Ibid. The Br. calumny of the Liturgy Another indefinite and boundless expression leading the Reader into an uncertainty what to rest on as established Whereas they have not instanced in one line or word in the body and text of the Liturgy it self the Prayers and Exhortations that is altered from what was by Parliament established They proceed for instance say they the Prayer for the Queen and Royal Family before the year 1627. began thus Almighty God which hast promised to be a Father of thine Elect and of their seed But now thus Almighty God the fountain of all goodness Which change say they was a great presumption of which no reason can be discovered unless this That the word Elect distasted the favourers of Popish Arminianism Now first again oportet esse memorem Did they not say with this breath but now that these were added besides the Act and might they not then be chang'd without presumption by the same Authority that enjoyn'd them Again this discovers their unsufficiency for this undertaking Lord Cant. speech in Star-chamber at the censure of Dr. Bastwick p. 27 28. not having read the most known and publick books of these Arguments As in particular that wherein this is fully opened who did it and upon what occasion and this delivdred at the famous Censure of Dr. Bastwick Mr. Burton and Mr. Prynne where it is shewn That the King did acknowledge that the Alteration was made by his special direction as having then no children to pray for After this follows for fault in the matter of the Liturgy a quarrel with the old translation of the Psalms Inserted sheet p. 4 5 6 7. Epistles and Gospels Against these they alledge in general That being there is a new authoâ—ised and yet how authorised if the Kings Proclamation do not oblige wiâ—hout particular Act of Parliament as they imply pag. 62. Quaer 4. Insert sheet pag. 5. 7. Translation the standing of those parts of Scripture after the old causes scandal they say and makes sport for Papâ—sts and Atheists to find how much our translations publickly used do enterferre and jar The variety of Translations useful Euseb H. l. 6. c. c. 15 16. Hieron de Script n. 64. and how corrupt some of them be But surely the Church of God hath been always of another mind And Origen much commended for his edition of the Hexapla or the Bible in six several editions whereof five were in the same language viz. the Greek and some of them done by Hereticks St. Austin also writing his Directory for Students in Divinity de doctrinâ Christianâ speaking of the variety of the Latine Translations out of the Greek saith Aug. de doctr Christ l. 2. c. c. 11 12. Ut enim cuique primis fidei temporibus in manus venit codex Graecus aliquantulum facultatis sibi utriusque linguae habere videbatur ausus est interpretari Quae quidem res plus adjuvit intelligentiam quam impedivit si modò legentes non sint negligentes Nam nonnullas obscuriores sententias plurium codicum saepe manifestavit inspectio sicut illud c. In the young times of the Church if there chanced to fall into any mans hand a Greek copy of the Bible and he conceited he had some little skill in both the Tongues Greek and Latine he took the boldness to translate which thing notwithstanding doth more help than hinder understanding if so be that the Reader be not idle for many obscure places are cleared by comparing of several translations as that of Isaiah c. In which testimony we have two things first the benefit the Church may reap by variety of translations Secondly that in this variety there is even profit to be reaped by the worst Usher Epist ad L. Capel de Textus Hebr. variantib Lect. pag. 7.9 10. Precipue verò p. 17. As the Greek translation of the LXX it self as now we have it is not onely the worst that is but ever will be said the learned Primate of Ireland and implies as much in print And yet of this did our Saviour and the Apostles make often use without any scruple And if the Papists were enemies absolutely to varietie of Translations why with so great charge did the King of Spain publish that splendid Edition of the Bible in so many languages Phillip the 2d What the agreement is betwixt their books of publick service and the vulgar Bible is not material seeing the common people have not allowance for the reading of the Scripture But in particular there may be instances given wherein if the literal sense of the Original is not better rendred by the old Translation even by that of ours excepted against yet is it made more plain and easie Again as some persons keep the measure of their childrens growth what if some weakness of translation be left that the Church may perceive its proceeding and going forward Thirdly that of St. Jerom Neque enim nova sic cudimus Hieron prefat in proverb ad Heliodor Tom. 3. ut vetera destruamus We so take up new things that we must not wholly abolish the old may be of use here For accustomed things though not the best are not always safe to be removed Ipsa quippe mutatio consuetudinis etiam quae adjuvat utilitate novitate perturbat The alteration of custom though it help by its usefulness Aug. Junuario ep 118. cap. 5. idem Hieron Epist 10. yet it disturbs by its novelty as we saw above As also the same Father in the like case wrote unto St. Jerom Movit quiddam longè aliter abs te positum apud Jonam prophetam quà m erat omnium sensibus ibi memoriaeque inveteratum tot aetatum successionibus decantatum Factus est tantus in plebe c. Something saith he that thou hast translated far otherwise in Jona the Prophet than was fixed in the minds and memories of the auditory and by the course of so many ages now grown as it were a common song did move till it came to a tumult among the people c. Where they say That three verses are added in the 14 Psalm not in the Greek of 72. but onely in the Popish vulgar Bibles Insert sheet pag. 5. Object Answ this is one of
field as the Lord commanded me Whereas both it is in the Prophet Zachary not in Jerem. Zach. 11.12 13. and also runs thus And I said unto them If you think good give me my price and if not forbear so they weighed for my price thirty pieces of silver And the Lord said unto me Cast it unto the Potter A goodly price that I was prized at of them And I took the thirty pieces of silver and cast them to the Potter in the House of the Lord. Here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 variety of difference and yet I hope the Brethren will not deny but that the Evangelist Matthew did set down a sentence of Scripture To shake hands and part What think they of that of the Apostle It is written As I live saith the Lord every knee shall bow to me Rom. 14.11 and every tongue shall confess to God Yet in the Prophet where it is written Isa 45.23 it is thus I have sworn by my self the word is gone out of my mouth in righteousnese and shall not return that unto me every knee shall bow every tongue shall swear Which difference is such that the * In a conference with my self Quakers observe it as a ground of not-swearing because what the Prophet said of swearing the Apostle turns confessing A sentence then of Scripture it may be which is not the very words as the the title of those sentences is not these words but sentences To the second that this sentence as set down in Except 2 the common-prayer-Common-prayer-book is contrary to the place whence it is quoted and to other Scripture Answ The place quoted in the Service formerly is onely Ezek. 18. not naming any verse in the later Editions the 21 and 22 verses are figured but there is ground also for the sentence in the general context of that Chapter and particularly besides the former in vers 28 30 31 32. Now let us see whether there be any difference in sense much less any contrariety The Prayer-book saith At what time soever a sinner doth repent him of his sin from the bottom of his heart I will put all his wickedness out of my remembrance saith the Lord. In the Prophet verse 21 22. thus But if the wicked will turn from all his sins that he hath committed and keep all my statutes and do that which is lawful and right he shall surely live he shall not dye All his transgressions that he hath committed they shall not be mentioned unto him in his righteousness that he hath done he shall live And verse 30. Repent Ezek. 18.30 31. and turn your selves from your transgressions And vers 31. ' Make you a new heart and a new spirit And then for the whensoever though implyed unavoidably in the former sentences yet 't is more than in terminis Jer. 18.7 Jer. 18.7 8. for even the Apostles cited Scriptures so as that they compacted several into one At what instant I speak concerning a Nation and concerning a Kingdom to pluck up and to pull down and to destroy it if that Nation against whom I have pronounced turn from their evill I will repent of the evill that I thought to do unto them Now compare At what time saith the Common-prayer-book in the Prophet Ezekiel it is If he will turn indefinitely excluding no time which is equivalent unto whensoever And ' At what instant saith the Prophet Jeremy that is more Repent him of his sins saith the Common-prayer-Book turn from all his sins that he hath committed saith Ezekiel vers 28. and repent and turn your selves from your transgressions vers 30. From the bottom of his heart saith the Prayer-book From all his sins saith Ezekiel vers 21. and from all his transgressions vers 30. which surely is the same with from the bottom of his heart which yet is more clearly implyed vers 31. Make you a new heart and a new spirit that ' is Repent you from your heart and spirit as before he had exhorted to repentance I will put all his wickedness out of my remembrance saith the Common-prayer-book All his transgressions that he hath committed they shall not be mentioned unto him saith Ezekiel vers 22. Now I shall leave it to every man that hath but two eyes Reason and Conscience to judge whether the Common-prayer-book hath a title in sense more than the Prophet pag. 26. Hebr. 4.7 chap. 3.12 Yea but it is dissonant from another To day if ye will hear his voice And Exhort one another daily while it is called to day Therefore we must not defer repentance Object but At what time soever encourages men so to do Answ To day if ye will hear As if both these sentences were not in the Old Testament as well as in the New and in both Testaments by the same Spirit 'T is evident by manifold places of Scripture that there is ever found place for true repentance without limiting of any time Why are they not offended with our Saviour for speaking of some that should be received at the eleventh hour Matth. 20. And with the Evangelist Luke for recording the repentance and acceptation of the Thief upon the Cross Luk. 23. And with the Prophet or the Lord rather in the Prophet Ezek. 23. for calling to her to return that was grown old not in ordinary sins but in Adulteries and Idolatry namely with a purpose of pardon if she would even then repent And a broken and contrite heart O Lord saith David thou wilt not despise and his repentance was late for his sin was toward the end of his life as Peter Martyr observes Pet. Mart. in 2 Sam. 11.2 One of the Martyrs hearing a Frier inveighing against the sins of the people in this manner O thou that hast spent thy youth and strength in the service of the devil dost thou think that God will now accept thee when thou canst sin no longer or to that effect said That had such doctrine been preached to him it would have cast him into despair when time was Is there any dissonancy in hastening men unto repentance and warning of them that they outstand not the day of grace and yet in the encouraging of them when they do repent To the third and last Exception that this sentence Except 3 At what time soever implies as if he could repent when he list Repent when we list c. and this occasions delay which carries many to Hell But by what Logick doth it follow that if men are told that that if they truly repent the Lord will forgive them Ergo They may repent when they list The inference is fully as good from Gods exhorting unto repentance and is urged thence by some because we are exhorted to repent therefore repentance is in the power of our own free will So whensoever you repent from the bottom of the heart c. Therefore you may when you will So that as the Brethren
person of Christ and from the continual commemoration of his benefits and from the fervent calling upon his name whereby our faith is nourished there can not be separated an endeavour of perpetual repentance Three chief effects of faith Now these meditation prayers to him and repentance are the three chief effects of faith c. Let the Brethren then cease to quarrel Te Deum as Popish for this doctrine hath been preserved pure in the Popish Church as we saw above out of Zanchy or else confess their own Antichristianism In the answer to the fifth general Exception that is their Arianism and Socinianism Touching their exception in particular against Benedicite or O all ye works of the Lord Benedicite or O all ye works c. bless ye the Lord. It is first to be noted as appears in the Books of King Edw. 6. that this was appointed for Lent onely in the place of Answ 1 Te Deum We praise thee O God but since left indifferent Answ 2 Secondly for the matter of it it contains no other doctrine nor for the order any other method than what is in the 104 and 148 Psalms with something Answ 3 out of the 118 Psalm being a convenient compages of them What the Title is in the Apocrypha needs not to be mention'd here speaking of the Common-prayer-book Answ 4 in which it hath no title As for the reproaches here cast upon it and the holy Martyrs the compilers of the Liturgy who put it in of bungling and Mass-book and belying the Canonical Text because it is said to be the song of the three childr in the furnace Dan. 3. mentioned by Daniel which yet may be well understood to be so as Austin we heard above understood the Book of Wisd and Ecclesiasticus to be called Solomons ob quandam similitudineÌ„ because of a kind of likeness so Ans It is no way probable but that those 3. children did praiâ—e â—od in the midst of the fire which they saw he restrained from hurting of them and might justly take occasion to magnifie God for his Works in the Creatures in giving them such vertues and yet restraining them at his pleasure and so if it were not indeed yet ob quandam similitudinem for some likeness sake it may not be unsitly called so But howsoever who shall compare it will find that it doth in all things follow the pattern of the Psalms above mentioned and so of the Scripture and though Apocryphal yet is a fit form of thanksgiving But as I said the Bunglings and Mass-book and lying we leave them to the father of lies and to those his children that by imitating that Parent in calumny and falshood do merit to be his heirs But yet God in his mercy give them repentance and pardon and according to their Baptism the form whereof they do little less thâ—n blaspheme ' make them the members of Christ the children of God and inheritors of the Kingdom of Heaven SECT IV. The Responds of the People THe fourth exception is against the Responds and Answers of the People to the Minister appointed in the prayer-Prayer-Book excepting Amen The Brethren say Fourth Excâ—ption The Respondâ— P. 27 28 n 4. They have no warrant from the Word and are Will-worship nor can be done in Faith That they interrupt the reading contrary to the Preface are taken out of the Mass-Book onely that there are above one hundred of them To which are added the Peoples answering the Confession of sins Creed and every other Verse of the Psalms But they omit the Principal the matter and the use of which anon First for the number Though they may be so many in the whole Number yet are they not all in one service but so divided that they are neither burdensome nor confused To the interrupting of the reading and the Mass-book hath been answered If all were reading where were the Liturgy Nowhere else That they are said to be no where else If they speak of the substance of them argues their want of reading in Antiquity which they would seem to have seriously consulted and of the practice of some in later times Are there not in the ancient Liturgies mentioned by themselves many Responds and Answers of the People Whether those Liturgies be theirs whose names they bear is not the question but ancient they are and the question is whether they had any such answerings of the People which every one by inspection may see they had We will cite but two Witnesses the one Ancient the other Modern The first shall be the Liturgy of Chrysostome How often is repeated besides the Amen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord have mercy upon us and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To thee O Lord we commend them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord vouchsafe pardon And sometimes longer Responds than any of ours are and the very same in sense as at the Communion The Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us give thanks unto the Lord Liturg. Chrysost Tom. 6. Then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the People 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is meet and right to worship the Father the Son and the Holy Ghost the Trinity of the same and undivided substance And a little after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The People for so Chorus is taken also both in the Poets and as we shall see straightway in Neoterick Liturgies Holy holy holy Lord of Sabbath Heaven and Earth are full of thy Glory Hosanna in the highest Blessed be he that cometh in the Name of the Lord Hosanna in the highest And afterward the Priest and the Deacon having uttered their sentences 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The People We praise thee we bless thee we give thanks unto thee O Lord and we supplicate unto thee O our God Which are the words much of them of one of the Peoples Responds at the Communion in our Liturgy Lib. Hermaâ—i Archiep. Colon. Reformation The next for I omit other things shall be that notable Liturgy called the Book of the Reformation of Colon compiled by * Vid. Sleidan com lib. 15. Ad Ann. 1543. Against it the Popish party wrote the Antididagma Bucer one of our own Reformers and Melancthon and Pistorius all thorough-Protestants and men of eminency as all know in the Church The Book is so remarkable that it hath ben translated into English the Latine Copy I follow and it is a most usefull piece for all those Ministers that would seriò and in good earnest feed the Flock of God over which the holy Ghost hath made them Overseers In this Common Prayer Book besides the Symphony in Doctrine in some things carped at by the Brethren in our Liturgy of which anon there are several Responds and Answers of the People Not here to insist upon the Answers of the Sureties in Baptism in the name of the child As creditis credimus Answers of the witnesses in Baptism
their general exception The next is against the Ceremonies of this Church and of the Common-prayer Book in particular Of the Ceremonies in partic Against which they except these things First that they are not established by Law Secondly that they are superstitious Thirdly that they are scandalous Fourthly that they have been occasions of persecution Fifthly they are burdensom for their number And lastly even by the consequence of the Article 34. of the 2. Homilie of the time and place of Prayer by the very Preface of the Common-prayer Book it self and also the practice of the Bishops they ought to be removed Touching the first that they are not established they endeavour to prove first generally in that the Common-prayer Book is not established secondly particularly because of the Book of 2. and 5 6 Ed. 6. and the Act of Uniformity of Common-prayer Touching the first that they are not established In the Answ to the sixth gen Except because the Common-prayer Book is not established hath been answered above Touching the particular proof here the Brethren do prevaricate not unpalpably and very undutifully traduce Qu. Eliz. and the Parliament that established the Book of Common Prayer P. 34. For first they say that However the Rubrick before the Book of Common-prayer printed in 1 Eliz. directeth to use such Ornaments as were in use in 2 Edw. 6. Ornaments of service yet that is no part of the Book of Common-prayer which the Parliament of 1 Eliz. established because the Book of 5. 6 Edw. 6. hath no such Rubrick or direction and that Act of 1 Eliz. for Uniformity of Common-prayer injoyns all things to be done according to the Book of 5 6 Edw. 6. and none other nor otherwise therefore nothing according to the Book of 2 Edw. 6. which yet * P. 39. afterward they say is good Law So that they make that Parliament very weak and inconsiderate men Answ and indeed meer C. Combs if that word might be used in reference to so awfull an Assembly that what they appointed in the very entrance of the Book by Rubr. they would establish they did by the Act immediately overthrow They appoint such Ornaments in the Book unto the Minister in Divine Service as was in use by Act of Parliament in the second year of Ed. 6. And in the Act they conform the Prayer-book unto that of 5 6. Ed. 6. and none other or otherwise As if the former were not an Exception and a Provâ—so also in the Act it self Act for Uniformity prope sinem Provided alwayes sayes the Act and be it enacted that such Ornaments of the Church and of the Ministers thereof shall be received and be in use as were in the Church of England by the Authority of Parliament in the second year of the Reign of King Edw. 6. untill other order shall be therein taken note by the Authority of the Queens Majesty Note with the advice of her Commissioners appointed and authorised under the Great Seal of England for Causes Ecclesiastical or of the Metropolitane of this Realm Which latter clause of the Act yields a farther Answer to the Breth viz. that if those Ornaments were not otherwise established either by the Act or by the Liturgie yet by this Act Other Ceremonies if they be established by the Queen and her Commissioners and so by the following Princes Q. hath power to ordain Ceremon Rites and Orders Ecclesiastical it is sufficient The like may be said for Ceremonies Rites and Orders appointed by the Book That Act immediately after the former words subjoyning And also that if there shall happen any contempt or irreverence to be used in the Ceremonies or Rites of the Church by the misusing of the Orders appointed in this Book the Queens Majesty may by the like advice of the said Commissioners or Metropolitane ordain and publish such further Ceremonies or Rites as may be most for the advancement of Gods glory the edifying of his Church and the due reverence of Christs holy Mysteries and Sacraments So that here is establishment enough Next they would prove that the Ceremonies in the Common-prayer Book for of those they are speaking are not established by Law Pag. 38. because the Common-prayer Book of 2 Edw. 6. is in some things referred to And particularly as to Ornaments and Rites both by the Rubrick before Common-prayer in the present Liturgy and by the Statute of 1 Eliz. 2. So that as to this point vâ—z of Ornaments and Rites which they named and as to Ceremonies for of those they are speaking and instance in them presently so much of that Book is still in force by Law But that Book hath expresly given a liberty in some of the things here desired to be no further imposed where in the last page thereof called Certain Notes for the more plain Explication and decent Ministration of things contained therein it saith As touching kneeling crossing holding up of hands knocking upon the breast and other gestures they may be used or left as every mans devotion serveth without blame This say the Brethren is still good Law c. wherein they do as well falsifie as prevaricate for neither the Rubrick before the Common-prayer nor the Act for Uniformity do name Ornaments and Rites as the Brethren recite the words but Ornaments only Now the word Rites comprehends the Ceremonies also which are not referred to in this Act but bounded in the Book it self and further liberty given to the Queen about them as we saw above out of the Act. Again they prevaricate for they know it was far from the meaning of that Rubrick they quote in 2 Ed. 6. when it names kneeling crossing and other gestures as things indifferent to be done or left according to every mans devotion Far it was from them to intend the Crosse in Baptism or the kneeling at the Communion or other gesturâ—s establisht in that very Book and by Act of Parliament and the latter whereof they explain by Rubrick in the Book of 5 6. Edw. 6. But the Brethren know they meant these words of such other Crossings and Kneelings and gestures which were many in those times not appointed by the Book So much for the â—stablishment The next is they are superstitious Superstitious Thirdly scandalous Both which have been replyed to above to which I referre for brevities sake only because this Tract is growen farre beyond what I intended The fourth is they have been occasions of persecution to manâ— able and godly peaceable Miniâ—teâ—s and sober Christians With reference to what hath been said above I add Pâ—â—â—â—â—ble Ministâ—â—s first Touching the Ministers that peacâ—â—ble they are not if like the Brethren Who first endâ—avour to enflame the people as well as Parliament and then to cast questions of difference between the King and Parliament â—ag â—â—â— â—â—â—r â— about Prerogative â— as they not obscurely do by quarrellâ—ng the validity of the
repetition of this Testimony Non Crambe bis cocta haec bis repetita placebunt In Musick streins often repeatâ—d are In mental harmony why is' t a jarr nemo post divinum judicium post populi suffragium post Coepiscoporum consensum judicem se non jam Episcopi sed Dei faceret Nemo dissidio unitatis Christi Ecclesiam scinderet c. For from no other root saith hee either Heresies spring or Schisms do arise than from this That Obedience is not given to the Priest or Minister of God so hee calls the Bishop by way of eminency as the words following declare And that it is not considered that there is for the time but One Priest and but ONE JUDGE in Christs stead To whom if the WHOLE Church according as the Scripture hath appointed were obedient no man would move any thing against the Colledge of Ministers no man after Gods sentence the peoples suffrage election or approbation after the consent of the other Bishops would make himself Judge not now of the Bishop but of God himself In which Testimony onely by the way noting that populi suffragium must be according to Calvins observation not properly an Election though in a large sense it may be called so according to that of the former Author elsewhere Quum ipsa plebs maxime habeat potestatem L. 1. Ep. 4. vel eligendi dignos Sacerdotes vel indignos recusandi That the people have chief right either to chuse good Ministers or of refusing those that are bad But either a signification of their desire whom they would have or else an approbation of the Election made by the Bishops and confirmed by the Magistrate So Calvin Instit lib. 4. cap. 4. s 12. Cap. 13. Laodic Concil Est quidem illud fateor optimâ ratione sancitum in Laodicensi concilio ne turbis electio permitteretur primum soli Clerici eligebant offerebant Magistratui tum ad multitudinem res deferebatur Aut si à multitudine incipiebatur tantum id fiebat ut sciretur quem potissimum expeteret It is saith hee I confess excellently decreed in the Councel of Laodicea that the election of Ministers should not be permitted to the people But first the Clergy did chuse then they presented him to the Magistrate and lastly hee was propounded to the people c. But this occasionally onely to prevent mistaking As to the former Testimony of Cyprian out of it wee learne First That the eminency of one Minister above the rest in Government is of Divine Institution Post Judicum divinum Secondly That hee being chosen hath a sole superiour power of judgement in the Church to whom all must be obedient I say not hee hath a sole power absolutely but a sole superiour power over all within his Diocess and Jurisdiction by this Testimony whatsoever is to be said of the thing it self according to the Word of God And indeed the liberty or advantage that Civil Laws give of exercising Episcopal Authority doth not imply they have no other The Church hath taught us they may concur Will you such as be unquiet disobedient and criminous within your Diocess Book of Consecrat Q. At the consecrat of a Bishop correct and punish according to such Authority as yee have by Gods Word and as to you shall be committed by the Ordinance of this Realm 〈…〉 Ecclesiastical whether in order or degree which at present wee dispute not be according to Scripture as before hath been shewn Government and Jurisdiction cannot bee separated from it although the Laws should not confer any yea forbid it seeing the Church cannot subsist without Government which cannot be exercised regularly without Bishops Cypr. lib. 8. Ep. 3 The same Cyprian and in the same Epistle now cited shewing it to be the design of Satan in setting men to oppose godly Bishops that so hee may destroy Discipline and by that the Church it self saith Apparet quis impugnet non scilicet Christus qui Sacerdotes aut constituit aut protegit sed ille qui Christi adversarius Ecclesiae ejus inimicus Ob hoc Ecclesiae praepositum sua infestatione persequitur ut Gubernatore sublato atrocius atque violentius circa Ecclesiae naufragia grassetur Who it is and upon what design that opposeth Episcopacy It appears saith hee who opposeth the Bishop to be sure not Christ who either appointeth or protecteth Bishops But hee who is Christs adversary and his Churches enemy for this end persecutes and infests the Church Ruler that the Pylot being taken off hee might with greater cruelty and violence make spoil and shipwrack of the Church Thus far Cyprian And this here for the Right of this office in humane and divine SUBSECT II. THe next is whether it bee a distinct Order from or a superiour Degree above the Presbytery or ordinary Ministry Whether Episcopacy be a different order Necess Ref. p. 42. Touching the judgement of the Church of England in which point there need not be any great controversie if men that have little else to defend themselves were not too captious of words Of which sort of controversies the Apostle giveth warning viz. 2 Tim. 2.14 That wee should not strive about words without profit Answ 1 The Preface to the Book of Ordination of Ministers saith Preface to the Book of Ordination It is evident to all men diligently reading holy Scripture and Ancient Authors that from the Apostles time there have been THESE ORDERS of Ministers in Christs Church Bishops Priests and Deacons which offices were evermore had in such reverent estimation that no man by his own private authority might presume to execute any of them Where it is plain that saying these Orders and then naming three it is as much as if it had said These three Orders which is the Exception the Brethren have against it And because it calleth them presently Offices But that altereth not what it said before for every order is an office and every office is in some order Again they evidently prevaricate for whereas they say that the passage Almighty God which hast appointed divers orders of Ministers in the Church or in thy Church is in one prayer at the consecration namely of a Bishop It must be noted that it is three times in the book viz. At the ordering of a Deacen of a Priest and consecrating of a Bishop Now applying this word in prayer divers orders of Ministers to every one of those offices Can any man in his conscience doubt but that they took them for several orders who compiled the book and which being confirmed by Parliament and Convocation 8. Eliz. cap. 1. is the judgement of the Church of England in this point although it doth not every time it mentions the Bishop name order but sometime Office and Ministry That the book calls the inauguration of a Bishop Consecration of Bishops not an ordering but a Consecration doth not overthrow what
sure that it is not there in any point condemned of Heresie unless it be of the ANABAPTISTS as it is here And I do not think but there be some as well there as in England and it is like enough that SUCH do finde fault with it Who are offended with the Liturgy Dr. Martin Nay even of Mr. Cox himself and other that were Preachers in King Edwards time they have disproved your * This Book established 5 6. Edw. 6. was re-established 1. Eliz. with two or three alterations and is that we now use as was proved above The Alterations are in the Act prefixed before the Service-Book second Book in divers points and have now made a third Book how say you which of these three Books will you allow now Careless Forsooth I say still as I have written that the second Book is good and godly and IN ALL POINTS agreeing to the Word of God and I am sure that neither Master Cox nor any other of our godly Preachers that be fled unto Frankford have condemned that Book IN ANY POINT as repugnant to the Word of God though perchance they have altered something therein according to the usage of that Country where now they are And I have not denied in my Articles but the Church of Christ hath power and authority to enlarge or diminish any thing in the same GOOD BOOK so far forth as it is agreeable to the Scriptures D. Martin But what authority have you or how durst you bee so bold to make an Article of the Faith concerning that Book to be beleeved of all men under pain of damnation Carelesse Ah Master Doctor have I bound any man to beleeve that Article under pain of damnation as you do charge mee I am sure there is no such word in all my Articles I have there written what I hold and beleeve my self as I am bound to do in conscience And now I will add thus much more That the same Book which is so consonant and agreeable to the Word of God ☞ Nore in the fear of God and consider being set forth by Common Authority both of the Kings Majesty that is dead and the whole Parliament House ought not to be despised by mee or any other private man under pain of Gods high displeasure and DAMNATION except they repent 2. Concerning Monarchy and that of this Nation * The Testimony of Mr. Sam. Ward sometime the famous Preacher of Ipswitch the Author of several elegant and useful pieces Hoc enim mihi ratum indubitatum semper fuit hoc semper cum Politicis Theologis gravissimis sensi palum apud omnes professus sum Monarchiam haereditariam sub qua mihi vitales auras feliciter haurine bonis omnimodis frui piè tranquillè degere contigit esse omnium quotquot extant aut excogitari possunt regiminum formae longè multumque praestantissimam utilissimam laudatissimam Cui me ex animo favere ille novit qui perscrutatur renes meos c. i. e. This hath alwaies been with mee a certain and undoubted maxime In his Preface to King Charls the first prefixed before his Treatise in Latine of the Load-stone dedicated unto him intituled Magnetis Reductorium this alwaies with the best States-men and Divines I have ever concluded and openly among all men professed viz. That a Monarchical Government hereditary under which providence hath so ordered that I have drawn my vital breath enjoyed many comforts have had the opportunity to live godly and quietly is of all Governments which are or can be divised by many degrees the best the most beneficial and most commendable to which that I am from my heart a well-wisher hee knows that searches my reins and my heart said that Author Dr. Sanderson the now Right Reverend Bishop of Lincoln in his late treatise intituled Episcopacy not prejudicial to Regal Power as established by Law in the Postscript Lastly Concerning the Divine Right of Episcopacy Though from one in that function yet because it derives it higher and founds it somewhat deeper more solidly and also briefer than is usually done deserves more special notice His words are My opinion is that Episcopal Government is not to bee derived meerly from Apostolical practice or Institution But that it is originally founded in the person and office of the Messias our Blessed Lord JESUS CHRIST who being sent by his heavenly Father to bee the great Apostle Heb. 3.1 Bishop and Pastor 1 Pet. 2.25 of his Church and annointed to that office immediately after his Baptism by JOHN with power and the Holy Ghost Act. 10.37 8. descending then upon him in a bodily shape Luke 3.22 did afterward before his ascension into Heaven send and impower his holy Apostles giving them the Holy Ghost likewise as his Father had given him John 20.21 to execute the same Apostolical Episcopal and Pastoral office for the ordering and governing of his Church until his coming again and so the same office to continue in them and their Successors unto the end of the world Mat. 28.18 20. This I take to be so clear from these and other like Texts of Scripture that if they shall bee diligently compared together both between themselves and with the following practice of all the Churches of Christ as well in the Apostles times as in the purest and Primitive times nearest thereunto there will bee left little cause why any man should doubt thereof Thus that Reverend Author II. Certain other Examples of Retractations In the next place other Instances of Retractations and repentings Beda prefat in Retract suas in Actor Apostol Tom. 6. Cujus Augustini industriam nobis quoque pro modulo nostro placuit imitari Nunc in idem volumen Actor Apostolic brevem Retractationis libellum condamus studio maximè vel addendi quae minus dicta vel emendandi quae socus quam placuit dicta videbantur The ingenuity and industry of St. Austin in his Retractations it is my purpose in my small measure to imitate also Now therefore let us compile a brief Treatise of Retractations with this intent especially either of adding those things which were not sufficiently expressed or of amending those that were expressed otherwise than did seem convenient saith venerable Bede Again For my part saith another though a late Author yet one of good note Good Reader Mr. Whately in his Bride-Bush in his advertisement to the Reader I account it no shame to confess and revoke an errour and will therefore do it plainly and without circumstance Then hee closes with this honest and Austin-like expression viz. From him that had rather confess his own error than make thee erre for company The like whereunto wee heard above out of that Father And Dr. Bishop Brownriggs sentence concerning Retractations Related by Dr. Gauden the now very Rev. Bishop of Excester his successon Brownrigge the late most worthy Bishop of Excester would say that Hee
they alledge the Apostles doctrine practise To the Assertion first which is no less inconsiderately uttered than confidently affirmed if generally taken Absurdities of the Brethrens Assert For so it overthrows Civil bounds National Laws Divine and Ecclesiastical Institutions It overthrows Civil bounds Might not the Brethrens Neighbour say unto them Sirs your Garden your Orchard your Close your Land were once indifferent and common to all men it is not the Authority of any Man or Law that can make that proper to you and necessarily to belong to you which Providence at the Creation left common and indifferent for all men On such a discourse as this the Levellers go And my self knew a man that would therefore pay no rent to his Landlord saying Why should not he have a house as well as he Smile not Brethren for the parallel fully holds all Tenures were at first indifferent and common Secondly It destroys National Laws for 't is in it self indifferent whether for example theft shall be punished by restitution or imprisonment or scourging or death Now when the Law of any Nation hath appointed such a punishment necessarily to be inflicted upon such a Malefactor he may upon this ground say The kind of punishment is indifferent and no Law of man can make that necessary without injustice It everteth also even divine Ordinances The Water in Baptism the Bread and Wine in the Lords Supper are before separation indifferent and common Therefore they cannot in particular by this principle be made necessary and obliging to be used Lastly because they intend Ceremonies in Religion it takes away the ground of Ecclesiastical Institutions whose object is especially things in their own nature indifferent as times place persons gestures habits c. for what obedience can be expected where no Authority can make it necessary in such things which leads me to a Answ 2 second Answer Gen. viz. That though no Law can alter the nature of things in themselves metaphysically and abstractedly considered yet it may and doth alter the obligation of practice about them that what was free before to do or not is otherwise now For example It was indifferent whether Paul would sacrifice or not Act. 21. but after the Church had judged it requisite for him he thought it his duty now to do it Again it was indifferent for him to circumcise or not to circumcise Act. 16. Gal. 2.3 5. yet according to circumstances he did it to Timothy and would not do it to others To abstain from blood and from things strangled I suppose the Brethren count indifferent because the Apostle saith Every Creature of God is good 1 Tim. 4. and nothing to be refused yet the Apostles for that time made it a matter of necessity to abstain from them Act. 15. Whether a Man pray uncovered and the Woman covered might seem indifferent but the Apostle besides other Arguments determines it by the custom and practice of the Church as a matter necessary to go that way he propounded As to that clause Indifferent things cannot be made necessary if they offend tender Consciences and are scandalous to good men It is answered that The due performance of the Worship of God And the general edification of all Consciences When scandal is not to be regarded by directing the reverent performance of their duty And the satisfaction of the Consciences of the greater part of the Church together with the taking away the scandal from profession apt to be cast upon it by the Adversary for omitting these Ceremonies is of more consequence and ought to be more eyed by those in Authority then the satisfying of a few though good men Paul no doubt gave very great offence in sacrificing in circumcising Timothy Gal. 2.5 in not circumcising Titus and in being stiffe against it Yet because the more publick and common good of the Church was concerned his charity directed him to love the Body and tender the welfare of that rather then of some particular Members though otherwise pretious This for their proposition next for their proof from the Apostles Doctrine and Practice Their proof Rom. 14. First his Doctrine All things indeed are pure but it is evil to him that eateth with offence See to the like effect also the Proposit touching Reform of the Liturg. now in the Press And it is good neither to eat Flesh nor drink Wine whereby thy Brother stumbleth or is made weak To take heed lest our liberty become a stumbling-block But if one will use his liberty and the other will take offence then his charge is Let not him that eateth despise him that eateth not and let not him that eateth not judge him that eateth 2. His practise If Meat make my Brother to offend 1 Cor. 8. I will eat no Flesh whilest the world standeth lest I make my Brother to offend Answ But do these things prove that things indifferent may not by Authority be made necessary as to practise Nothing less For the things the Apostle mentioneth were as to any publick Injunction by Authority then in being left free no Law passed on them And they were observed according as Conscience in some and Charity in others did direct But are the Brethren able to shew out of these or any other places of the Apostles doctrine or practice That after the Church hath declared that they seek not to be justified by Works Gal. 2. much less Ceremonies but by the Faith of Jesus Christ That they own but one Mediator betwixt God and Man 1 Tim. 2. even the Man Christ Jesus That they having an eye to decency order and reverence in the Worship of God 1 Cor. 14. to which they are injoyned do judge that such and such Ceremonies without opinion of holiness in the things themselves or of adding any substance to the matter of the Worship are usefull to the better performance of Gods service and edification of his people and not in themâ—elves contrariant thereunto Are they able to shew that the Apostle because either things are in themselves indifferent or because some would be offended at them did in such a case either by doctrine or practice incourage unto disobedience I trow they are not To be sure the places alleadged prove it not as hath been shewed they speaking only of such things as on which no Civil nor Ecclesiastical sanction had passed but were in every mans liberty And the Apostles doctrine and practice as we heard prove the contrary he referring to the custom of the Church 1 Cor. 11. as a determination in things of themselves indifferent and himself also practising divers things Act. 21.16 Gal. 2. that without all question did offend many tender Consciences Certain it is that things strangled and blood were things indifferent yet commanded as necessary for the time by the Apostles Act. 15. So Circumcision sacrificing c. practised by Paul with offence to some Thus of