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
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-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
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
Repentance and return 1 Pet. 3. I am obliged to render VVithall for the honour of those that went before us and have setled the things that here I plead for it is not amisse to shew 1 Cor. 7. that they had also the Spirit of God Besides it is requisite to Evidence that those that have not hearts to love this Church and Kingdom yet to hate them they have no Cause Add hereunto 'T is not perhaps impossible that some Eye by Gods direction may fall on these Lines who may thereby not only with a more steddy foot walk himself in the good and the old Paths Jer. 6.16 which I point at but may be of Influence also to cause others to do it likewise and not to suffer them to stumble in their ways from the ancient ones Jer. 17.15 to walk in paths in a way not cast up Lastly there is nothing new under the Sun Eccles 1.9 that which hath been may be again to the prevention whereof I have endevoured to contribute somewhat in this Treatise After some Recovery purging is most requisite Nam quae in Morbis relinquuntur post crisin Hipp. l. 2 Aph. 13. recidivas facere consueverunt Dreggs of Diseases if not digested or expelled do cause Relapses Especially in such distempers as are malignant Of which sort if any are Schisme and Sedition Fare thou well Septemb. 27. Anno Dom. 1661. The Contents of this Treatise The Chapters Sections and Pages are referred to as they are here Printed which sometimes but not often are amiss LIB I. Of the Civil Controversie CHAP. I. 1. OF the Right of Retractations allowable unto all men 2. Evidenced from the General Causes of Error 3. and of some great Examples of them Ancient and Modern CHAP. II. How far only the Author declined how he behaved himself therein and what awakened him unto Recovery pag. 15. CHAP. III. What the Author doth Retract both in General and in Particular 1. The War 2. Independency p. 24. CHAP. IV. Causes of the Authors falling and first the Negative p. 28. CHAP. V. The Causes positive And first in General p. 39. to 58. CHAP. VI. Causes particular to each Controversie And first of the VVar. SECT I. Cause general and privative Not obeying the Spirit of God p. 56. SECT II. Particular Motives to the VVar with their Refutation p. 58. to 83. CHAP. VII Reply to certain general Grounds for the VVar being the chief heads of a Book Entituled Scripture and Reason pleaded for Defensive Arms. p. 90. to 106. The Contents of the Second Book Of the Church Controversie CHAP. I. Of Independency SECT I. THe Occasion of the Authors lapse into it p. 109. SECT II. Causes 1. Privative viz. not obeying the particular Word of God p. 112. SECT III. Causes Positive p. 113. SECT IV. The Contents of Independency p. 114. CHAP. II. Of the Grounds of Separation And first in generall p. 119. CHAP. III. Particular Exceptions against the matter of the Premisses 1. Against the Articles or Doctrine p. 174. CHAP. IV. Of Worship and the Directory thereof the Common-Prayer-Book SECT I. Of Worship 1. In it self p. 195. 2. In the Ceremonies p. 196. SECT II. Objections particular against the matter of our Worship p. 204. SECT III. Exceptions against the Body of the Common-Prayer-Book SECT IV. A Vindication of the Compilers of the Liturgy in this particular p. 231. SECT VI. Exceptions against the Ceremonies pag. 270. CHAP. VI. Of the Assemblies their matter and mixture SECT I. The means in the Church of England of preserving them from Corruption p. 266. this number and some following are to be looked for in the 6. Chap. of the Second Book p. 269. SECT II. Causes Constitutive of the Church of England p. 270. SECT III. Apostolical Churches vitiated but no separation p. 273. SECT IV. The Primitive Churches also p. 275. SECT V. The Reformed Churches p. 280. CHAP. VII Of Discipline CHAP. VIII Of Government 1. By the Ministery in general and 2. by Episcopacy in particular Sect. 1. The Conditions requisite to the constitution of a Ministery p. 301. Sect. 2. Of Episcopacy It s Right and Title p. 304. Sect. 3. Exceptions against the former Government and Discipline 1. Episcopacy established by Law in Engl. p. 325. Subsect 2. Whether Episcopacy be a different order from Presbytery ibid. Subsect 3. The Question not of order but of Power p. 332. Subsect 4. Whether Ordination in the N. Testament without a Bishop p. 334. Sect. 4. Of the Book of Ordination Subsect 1. Bishops Imposition of hands upon Deacons p. 338. Subsect 2. Apostles choose Deacons ibid. Subsect 3. That phrase Receive the Holy Ghost defended p. 339. Subsect 4. Consecration of Bishops and Archbishops p. 346. Subs 5. Episcopal Jurisdiction p. 349. Sect. 6. The Close of the Church Controversie CHAP. IX The Proof and Trial of these Retractations CHAP. X. The Conclusion 1 A Petition p. 367. The Elder Son ibid. 2. An Admonition of Zanchy p. 368. 3. The Prediction of his late Majesty p. 370. CHAP. XI Additionals The Scope and Protestation of the AUTHOR Containing also an Explication of the FRONTISPIECE MY ayme is to perform by way of Retractation some small service Principi Patriae to the King and to my Country My allegeance to the one and engagement to the other and my lapsing in both so much obliging me Now a] Psal 20. the Kings honour is great in Gods Salvation And b] Psal 144. blessed are the people who have the Lord for their God But c] Amos 3. how can two walk together unless they be aggreed We d] 1 Joh. 3.5 must be like him if we would see him as he is Now God is a righteous God Psal 11. his countenance will behold onely the thing that is JUST This was the end of our Redemption viz. e] Tit. 2. to deliver us from the practise of all iniquity that we might live a godly righteous and sober life Now the the onely rule of this righteousness and justice is the f] Tit. 1. will of God Which will is revealed either generally in the Scripture and in the Law of Nature or particularly in the constitutions of every Nation which contradict not the former Hence g] Dâ— Sibbis Souls conflict cap. 17. what is agreeable to Law is agreeable to Conscience said once the Lawyers Casuist Hence also h] Ro. 13.1 he that resists the Laws of particular Nations resists the Ordinance of God and he be he head or tail branch or rush as the i] Isa 3. Prophet phraseth it shall receive to himself damnation k] Eccles 10. He that brakes this hedge a serpent shall bite him he that removeth these foundation stones they shall fall upon him Laws therefore being the sacred impress of the will of God and the observance of them the obligement and security both of Majestrate and Subjects of Prince and People my onely scope is the
Peter saith he was more savingly displeased with himself when he wept then when he was pleasing to himself and presumed R. Hook Sermon of Pride near the end c. And if the blessed Apostle did need the corrosive of sharp and bitter strokes lest his heart should swell with too great abundance of heavenly Revelations 2 Cor. 12. Surely upon us whatsoever God in this world doth or shall inflict it cannot seem more than our pride doth exact not onely by way of revenge but of remedy Saith a learned and good man Hence that of the Father noted above namely That it is good for high and conceited men to fall into some manifest sin Aug. de Civit. l. 14. cap. 13. ut tu eis placeas quaerentibus nomen tuum qui sibi placuerant quaerendo suum That thou maist please them when they seek thy Name who pleased themselves in seeking of their own 3. Neglect of Reading 3. Hence the neglect of using such helps and following such directions as in the improvement whereof I might have been preserved Negligence in study 1. In general and of the Ministry of the Word must needs have had like some ominous Constellation a sinister influence here The Ministery is onus etiam Angelicis humeris formidandum 2 Cor. 2 16. A burden that the shoulder of an Angel may shake under Of which the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ' For these things sufficient what man is there for so the expression may be rendred Hence that of the same Author to all of this profession 1 Tim. 4.13 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which I mention in this form because they were so commended unto me in my younger years by a learned Mr. Sam. ward sometime Preacher of Ipswich religious and elegant man In an Inscription written with his own hand on his works works indeed being elaborate pieces with the donation whereof he was pleased to befriend me This for studies in the general To come unto particulars And first the study of the Scriptures of which note what one spake Homil. of the perâ—l of Idolatry part 2. that was the best learned in them of all antient Doctors saith the Church of England as was noted above Tanta est Christianorum profundit as literarum ut si eas solas ab ineunte pueritiâ uâ—que ad decrepitam senectutem maximo otio summo studio meliore ingenio conarer addiscere in eis quotidie proficerem Aug. epist 3. Non quod ea quae necessaria sunt saluti tanta in eis perveniatur difficultate sed cum quisque ibi fidem tenuerit sine quâ piè recteque non vivitur tam multa tamque multiplicibus mysteriorum umbraculis opaca intelligenda proficientibus restat tantaque non solum in verbis quibus ista dicta sunt verum etiam in rebus quae intelligendae sunt latet altitudo sapientiae ut annosissimis acutissimis Ecclus 18.6 flagrantissimis cupiditate discendi hoc contingat quod eadem Scriptura quodam loco habet cum consummaverit homo tunc incipit That is So great is the depth of the Scripture and Christian learning that I might every day profit and gain more in them though I should study them onely and that from childhood even unto decrepit age with full leisure earnest intention and a better understanding than I have Not that unto those things which are necessary unto salvation Austin's Caution asscent is so difficult But thus that after a man hath learned as much thence as may enable him to believe without which we cannot live neither godly nor uprightly there remains so many things so darkly involved in so many veils and mysteries that are further to be understood by him that would go forward And there lies hid so great a heighth of wisdom not onely in the words wherein these things are uttered but also in the things that are to be known That this will befall the most antient the most acute and the most studious Reader which the same Scripture saith in another place viz. When a man hath ended Austin explained he must then begin Where by the way let it not offend the Reader that St. Austin calls the Book of Ecclesiasticus Scripture Whereas according to the Doctrine of the Church of England it is none of it but Apocrypha onely For the Canon of Scripture was taken by him strictly and largely as the * Artic 6. of the sufficiency the Scriptures learned note When strictly he acknowledgeth that there is no certain Authority but in the Books received in the Hebrew Canon whereof this is none * Whitak Controv 1. Q. 1. cap. 4. cap. 14. Adversus contradicentes non tanta firmitate proferuntur * D. Civit. lib. 17. cap. 20. quae scripta non sunt in Canone Judaeorum In tribus vero illis libris Proverbiis Ecclesiaste Cantico Canticorum quos Salomonis esse constat c. Against Opponents saith he we cannot with so good security produce any thing that is not written in the Hebrew Canon But in those three Books which it is certain are Solomon's that is Proverbs Ecclesiastes and the Song of Solomon c. But this occasionally And so much for the study of the Scriptures Next Touching the perusing of other good Authors 2. Other good Authors also that the neglect thereof doth object unto error and seducement I remember that when Mr. William Sedgwick Will. Sedgwick had fallen into that delirium touching the end of the world to be terminated by such a day After the time was some while passed certain Ministers Independent meeting on other occasion and among them my self discourse falling in concerning him Mr. Bridge as I remember conceiving him to be obsessed a degree below possession by a spirit communicated unto him by the * A woman near Ely that put this conceit into his head woman that possessed him with that delusion and his understanding thereby bowed down as it were a thing to be well observed Mr. Sydr Symson as rendring the cause of his lying open unto such temptations said That Mr. Sedgwick had lived upon his fancy this seven years and had neglected the reading of the Scripture and other good books Touching other Books Note a friend of his lying in his Study at Ely and observing he made no use of his Library asked in mirth to give him his Books saying ' I see you make no use of them He replyed ' They were good Introductions intimating that he was now beyond them And for the Scripture my self having some discourse with him about his former mistakes which then he Atheistically justified saying There was no other end of the world but this just with Hymeneus and Philetus And that God had burnt up all corruptioâ— in him c. And speech falling in about the Scripture he said 2 Tim. 2.17 18. He could have a glorious use of them
and for some of our selves likewise if whilst we had such principles we had been silenc'd and asleep also To the last vâ—z That conscientious men are 3. Conscientientious men troubled for their unconformity unto these things molested and troubled I answer And well they may both for their own good and others whom by their example or perswasion they might mislead For if God may justly plague his people for neglecting his good and wholsome Law Act for the uniformity of Common-prayer in these cases provided as the Queen and Parliament imply he will It is as good service done to men by penalties to compel them to their duty in theâ—e particulars as to scourge a child to keep him from the fire St. Austin being once of the mind that Schismaticks and Hereticks should not be punished on better advice acquaintance with the Scripture and by experience Epist 48. and 50. was brought to be of another mind and wrote two large and elaborate Epistles to defend the lawfulness of the use of Laws to that purpose SECT III. Humane Inventions THe third general Exception is against the things we treat of that they are inventions humane and from man onely Answ several of them First The light of natural understanding wit and reason is from God he it is which thereby doth illuminate every man entring into the world Rich. Hook Eccles pol. lib. 3. sect 9. If there proceed from us any thing afterward corrupt and naught the mother therof is our own darkness neither doth it proceed from any such cause whereof God is the Author He is the Author of all that we think or do by vertue of that light which himself hath given And therefore the Laws which the very Heathens did gather to direct their actions by so far forth as they proceeded from the light of nature God himself doth acknowledge to have proceeded even from himself and that he was the writer of them in the table of their hearts In the second place How much more then is he the Author of those Laws which have been made by his Saints c. saith that praise worthy Author When the Disciples would have had our Saviour to put the man to silence who cast out devils in his name Mar. 9.38 and followed him not with them our Saviour rebuking of them gives us this useful Maxim in religious matters viz. That he that is not against us is on our part Things not opposing of the Scripture and intended for and tending to the furtherance of Religion they are not humane notions but the inventions of men directed by Scripture in the general touching such things viz. 1 Cor. 14. That all things be done to decency and edification and guided by the Spirit of God in such particulars Observance whereof rather then opposition thereto would represent a Christs Disciple The Feast of Dedication of the Temple was no injunction from the Lord 1 Maccab. 4.59 Joh. 10.22 But so useful an invention of man that our Lord himself observed it Remarkable also to this purpose is the profession of the Learned Zanchy touching things of this nature viz. Zanch. Observ in confess suam cap. 25. Aph. 10 11. ab initio Credo ea quae â piis patribus in nomine domini Congregatis communi omnium consensu citra ullam sacrarum literarum contradictionem definita recepta fuerunt ea etium quanquam haud ejusdem cum sacris literis authoritatis A SPIRITV SANCTO ESSE Those things saith he which have been concluded and received by the holy Fathers gathered together in the name of God Canons of the Church of what authority agreed on by common consent and without any contradiction to the Scripture although they are not of the same authority with the holy Scriptures yet I believe even those things to be from the HOLY GHOST Thus he Joh. 14. cap. 15. cap. 16. And it is not in vain that Christ hath promised his Spirit to his people to guide them into all truth SECT IV. Of the Apocrypha TO the fourth that many things in the premises are but Apocryphal and so not Scriptural nor obliging Now Touching the Apocrypha and its injunction to be read in some parts in the Church although all the Scripture be not read First which Books in case my self did think as some others do safer and better to be left publickly unread R. Hook Eccles pol. l. 5. sect 20. nevertheless as in other things of like nature even so in this my private judgment I should be loth to oppose against the force of their reverend authority who rather considering the divine excellency of some things in all and of all things in certain of those Apocrypha which we publickly read have thought it better to let them stand as a list or marginal border unto the Old Testament And though with divine yet as humane compositions to grant at the least unto certain of them publick audience in the Church of God And if in them there happen any speech that soundeth towards error should the mixture of a little dross constrain the Church to deprive her self of so much gold rather than learn how by art and judgment to make separation To this effect very fitly from the counsel that St. Jerom giveth unto Laeta of taking heed how she read the Apocrypha as also by the help of other learned mens judgment we may take direction And let me add that without such directions Confer Hamp Court pag. 61. King James said well he would not have all the Canonical Scripture read But because some there are who seem better to relish forreign judgments than those of their own Church Expositio de sacr libr. dignitate praefix ante Biblia Tigurin sive Leon Judae I shall recite first Bullingers opinion of those Books and the publick reading of them one of the Professors of the Church of Tigur his words are Ego verò arbitror salvo aliorum judicio istos libros Apocryphos rectissimè Hagiographa dici posse nimirum a sanctis viris de rebus Scriptos sacris quos quanquam non fint in Canone Hebraeo Ecclesia tamen quia sancta tradunt Canonicis non contradicunt recipit ac in sanctorum coetibus legit I do think saith he saving other mens judgments that these Apocryphal Books may very justly be called holy writings as being written by holy men touching holy things which though they are not in the Hebrew Canon yet because they treat of religious matters and do not contradict the holy Scriptures the Church doth receive them and reads them in the Assemblies of the Saints Then he produceth the judgment and relation of Cyprian Cyprian expos symb or Russinus for the work is ascribed to both in his Exposition of the Creed to the same purpose Where it is by the way to be noted out of the Text of Cyprian or Ruffinus first that he reckons the Books
of the Old and New Testament The Church of England receiveth the Canon of Scripture according to the antient Church exactly as the Church of England doth Secondly that he saith that is secundum majorum traditionem ex patrum monumentis That it is according to the tradition of the Church and out of the writings of the Fathers Whereby we see the Church of England follows antiquity in reception of the books of holy Scripture more truly than the Church of Rome doth But this obiter and the way Again Bullinger citeth the judgment of Bibliander Bibliander de opt genere interpretandi Hebraica whose words are Ecclesiasticos libros etiam Hagiographa nominant sancta scripta Quae etsi non habent idoneam authoritatem roborandi ea quae in contentionem veniunt ut Canonici Scriptores non tamen rejiciuntur ut Apocrypha qualis fuit prophetia Eldad Medad c. Ecclesiastici autem lâ—bri etiam in Scholam auditoria fidelis populi admâ—ssi sunt tam venerandi multis ut Judith etiam in ordinem canonicae Scripturae à quibusdam reponatur Which having the same sense I forbear to English Onely he saith that the Book of Judith was by some accounted Scripture I suppose he meaneth Origen which I think may as little claim that priviledge as any other Lastly Bullinger goes over every book of them and shews the benefit that the Church may reap by the reading of them And saith We may better learn the form of Houshold-government out of Tobit and Judith and the Ethicks or rules of good living out of Ecclesiasticus and the book of Wisdom than out of Plato Aristotle and Xenophon And the way of a religious Soldier out the Maccabees And of the first book of them he saith Ac tanti omnino hic liber est ut boni illo non possent citra jacturam carere That it is verily of such worth that a good man cannot without loss be without it Which is consonant unto that of King James speaking of the same book Conf. Hamp Court pag. 61. viz. Who shewed the use of the Maccabees to be very good to make up the story of the persecution of the Jews c. And of the History of Bel and the Dragon Bullinger saith Viderint autem qui eam historiam pro fabula damnant quibus nitantur Authoribus Ego video Historiam refertissimam esse multiplici fructu eruditione Let them look to it saith he what Authors they rest upon who condemn it for a fable I observe it to be a History full fraught with fruitful instructions And he names what In a word his whole discourse on these books is worth reading And it is to be noted that this was with the allowance of the rest of the Ministers of Tigur where this book was printed Necessit Reform pag. 20. Basilic Doron But the authority of King James is by some Brethren objected against the Apocrypha viz. As for the Apocrypha books I omit them because I am no Papist and indeed some of them are not like the ditement of the Spirit of God Answ Thus say they the King But it seems time and reading had further ripened the Kings judgment in that point For afterward when he upon great occasion solemnly delivered his judgment Confer Hamp Court second day confer p. 61. è Cathedrâ in reference to the satisfaction of his whole Kingdom this was the result His Majesty in the end said He would take an even order between both Affirming that he would not wish all Canonical books to be read in the Church unless there were one to interpret nor any Apocrypha at all wherein there was * He explains himself presently in allowing the book of Maccabees wherein he acknowledgeth some errors any error But for the other which were clear and correspondent to the Scripture he would have them read for else said he why were they printed and therein shewed the use of the book of Maccabees very good to make up the story of the Persecutions of the Jews but not to teach a man to sacrifice for the dead or to kill himself Thus far the King whâ—ch if the Brethren knew they did not well to cover and if they knew it not and were not vers'd in the most authentical books and writings of this nature as that Conference is a special one they were not fit to deal in such an Argument So also in the same place of the same Conference pag. 61 62. the King opened and defended a passage in Ecclesiasticus one of the Apocryphal books objected against as unsound and closes all with this salt quippe to the opposers What trow ye makes these men so angry with Ecclesiasticus by my saul I think he was a Bishop c. You see with what judgment the Brethren have quoted the King against the Apocrypha and yet as a crowing argument they insist upon it Again Object 2 Hierom. Ep. ad Laetam Tom. 1. St. Hieron is also produced as a witness against these books viz. That he should advise a Lady say they caveat omnia Apocrypha that she should take heed of all the Apocrypha Answ There are several causes of mistaking and mis-representing of an Author as 1 That men rest on Quotations Causes of misunderstanding and mis-representing of an Author and read them not themselves 2 That they understand not the language and Idiom of the writer 3 That they weigh not his scope and drift 4 That they ponder not the context 5 That they compare not one place with another 6 That they consider not the circumstances time place c. 7 That they consult not others that may illustrate him Then for misrepresenting him 1 That they make no bones of it 2 That they conceit they shall not be seen by every eye 3 And that when they be they have a brow to bear it so what they say may serve the turn at present It so fares here For if the Brethren read the place they quote in Jerom it is sure they understood not what he meant by Apocrypha Erasmus therefore on the place shall teach them Inscribuntur Petro Paulo nonnulla ipsi Christo Erasm in Hierom â—p ad Laetam num 79. veluti epistola Jesu ad Abygarum regem They are saith he ascribed to Peter to Paul and some to Christ himself as the Epistle of Jesus unto Agborus Where you see that Jerome did not mean by the Apocrypha onely the Books joyned with the Old Testament but those also yea those especially that were affixed to the New Again They did not weigh Jerom's scope for it was onely to instruct a young Girl in reading in that place not to shew what the Church might do or did Fourthly They did not compare this passage with others where he expresseth himself ex professo As where he speaks of the Books which bear Solomons name but are not his used to be read
in the Church as Ecclesiasticus and the Wisdom of Solomon he addeth Sicut ergo Judith Tobiae Machabeorum libros legit quidem Ecclesia sed eos inter Canonicas Scripturas non recipit sic haec duo volumina legat ad aedificationem plebis non ad authoritatem Ecclesiasticorum dogmatum confirmandam Hierom's testimony of the publick reading of the Apocrypha As therefore saith he the Church reads the books of Judith one of those the Brethren expresly except against and of Tobit and the Maccabees yet not counting them among the Canonical Scriptures so let it read these two Books Ecclesiasticus and the Wisdom of Solomon for the edification of the people though not for the establishing the Authority of the Doctrines of the Church Where there are three things to be noted First that these Books are Apocrypha Secondly That they were read in the Church Lastly That they may be so done Fifthly They suppress the whole sentence out of which they quote that particle whence it would have appear'd that he did not forbid her absolutely the reading of them but that she should do it warily and with judgment His words are Caveat omnia Apocrypha Et si quando ea non ad dogmatum veritatem sed ad signorum reverentiam legere voâ—uerit sciat non eorum esse quorum titulis praenotantur multaque his admixta vitiosa grandis esse prudentiae aurum in luto quaerere Let her take heed of all the Apocrypha but what he meant by them we heard above but if at any time she will read them not for the confirming of the faith of doctrine but for the reverence unto the things intended in those writings let her know that they are not the works of those whose name they bear and that many corrupt things are mixed with them and that it is for the riper wisdom to seek gold out of the clay Thus he Even as Paul adviseth the Thessalonians to prove all things 1 Thess 5. Matth. 23.3 chap. 16.6 and hold fast that which is good So our Saviour commands his Disciples to hear the Scribes and Pharisees but yet to take heed of their leaven So Jerom allows her to read them but with discretion without which 2 Pet. 3. even the Scripture proveth a snare to the weak Now notwithstanding all this I am of the judgment of St. Hierom of Ruffinus or Cyprian above quoted and of the Church of England touching the nature and use of the Apocrypha yet may I not perhaps oppose the evidence of those * Hieron in prolog's variis Whitak de S. Script Q. 1. Reynold de lib. Apocryph Junius in Apocryph Chamier de Canone Aliique learned men who have endeavoured to prove some of them fictions yet such as were intended and are useful for * Consicta sunt enim sed in hoc consicta ut sacrum aliquid significent Erasm in epist Hieron ad Laetam n. 78. edification In which regard my self not long since heard a great man of the Separation SAY but he could not SEAL it by any evidence though urged that the Common-prayer was Popish but Romances were useful though fictitious because they express vertue and vice to the heighth If so why then may not the Apocrypha pass for Religious Romances wherein the like is performed Of one of which St. Jerom. Hieron prefat in Judith Tom 3. Accipite Judith viduam castitatis exemplum triumphali laude perpetuis eam praeconiis declarate Hanc enim non solum foeminis sed viris imitabilem dedit qui castitatis ejus remunerator virtutem talem ei tribuit ut invictum omnibus hominibus vinceret insuperabilem superaret Receive ye Judith saith he the widow an example of chastity and with triumphant praise publish her with perpetual commendations for he who was the rewarder of her chastity hath propounded her to be imitated not onely by women but by men also Who gave her also such grace that she overcame him that was unconquerable and prevailed over him whom no man could vanquish So that you see if those writings be useful in the Church as that noble person said that express vertue and vice to the life and that in the opinion of St. Jerom no weakling some of these books do so even in that respect they should not be rejected wholly And if the fore-quoted Authors please not the next I presume will and they are the Abomination of the Brethrens soul the Bishops but yet in this point and that 's strange will speak ad salivam and to their palate Viz. in the Admonition prefixed unto the second Tome of Homilies done no doubt by the same Authors that the Homilies were Presat in Tom. 2. Homil. and published by the same authority In that admonition unto Ministers Ecclesiastical and it is a grave and godly one are these words And where it may so chance some one or other here 's room you see chapter of the Old Testament to fall in order to be read upon the Sundays or Holy-days which were BETTER to be changed with some other of the New Testament of MORE edification it shall be well done to spend your time to consider well of such chapters before-hand whereby your prudence and your diligence shall appear so that your people may have cause to glorifie God for you and be the readier to embrace your labours to your better commendation to the discharge of your consciences and their own To explain that they meant all that was to be read except the New Testament by the word Old Testament were needless Now you see that the Liturgy the Kalender the Rubrick doth not so tie the Minister to syllables in every thing but hath left something to his discretion and piety and particularly in this the reading of the Old Testament and if you distinguish ne dum of the Apocrypha So much for the fourth head of the Exceptions namely that respecting the Apocrypha SECT V. Of Popery and the Mass-book To the fifth viz. That the things mentioned do savour of Rome that they are Popish superstitious and taken out of the Mass-book Answ If we should here reply That both the matter and form the substance and ceremonies of the Doctrine Worship and Government of the Church of England is much more antient than Popery in the main of it Yet there are those that have a starting-hole for this and a note beyond Ela Reas necess Reform p. 63. Instance viz. That albeit some of the Rites and Ceremonies now in use may be mentioned in sundry of the Fathers within the first six hundred years after Christ yet such mentioning of them is no evidence that they are not Popish forasmuch as Popery was in the egg and the mystery of iniquity began to work though under other disguises and under other names even in the time of St. Paul himself 2 Thess 2.7 Answ 1 Tim. 4.1 But if Popery be
fell in with Novatus in the former by seeming to deny forgiveness whensoever a man repents from the bottom of his heart so in the latter with Pelagius in concluding Austin Tom. 7. part 2. from a suposition if we do that therefore we may do it Though indeed he went rather upon the command than supposition Object Secondly where they say it occasions men to delay their repentance Have they not read Answ Rom. 2. That the goodness of God and especially that held out in the promise of forgiveness does lead unto repentance Artic. Relig. 17. Is not despair of mercy truly concluded to be a most dangerous downfall whereby the devill doth thrust men either into desperation or into wrethchlesness of most unclean living no lesse perilous than desperation But God may in mercy let these Brethren one day feel in their own consciences the pretious use of this sentence What time soever c. And indeed there is age enough in some of them before and sin enough I fear to make them need it In Psal 31. In te Domine speravi Savanarola to be sure that learned and constant Martyr having acknowledged in the person of sadness and despair objecting to him when he was very near his end Te scientiâ scripturarum ornavit sermonem praedicationis in ore tuo posuit quasi unum de magnis viris in medio populi te constituit That God had endued him with the knowledge of the Scriptures and put the word of preaching also into his mouth and made him as one of the great men of his time as * En Monachus solers rerum scrutator acutus Martyrio ornatus Savanarola pius Chr. Pflug ad Icon. Savanar Ante compend s Philosoph excellentiss he was indeed yet was glad to make use of this sentence even in the words of the Common-prayer though not out of it to refresh his conscience in the sore conflict under the sense of sin wherein he was Annon audivisti Dominum dicentem in quacunque die ingemuerit peccator omnium iniquitatum ejus non recordabor ampliùs Hast thou not heard the Lord saying In what day soever a sinner repenteth I will remember none of his sins any more But these perhaps are but the prefaces may not so much latent evil be within as that their true quarrel with this Scripture should be the same that theirs was in the Gospel with the good-man of the house Matth. 20. for making those that came in at the eleventh hour and had wrought but one equal to them that had undergone the burden and heat of the day And take it ill that a poor sinner at the last repenting from the bottom of his heart should be as the Thief crucified was with Christ in Paradise as well as they who conceive they have done God so so much good service This for the first General the reply to the Brethren SECT IV. A Vindication of the compilers of the Liturgy A Word now of vindication of the Compilers of the Liturgy and first in general Script Angl. Censur Liturg. cap. 1. and it shall be in the words of Bucer censuring the whole order of the Service till the Communion In descriptione communionis quotidianarum praecum nihil video in libro esse descriptum quod non sit ex divinis literis desumptum si non ad verbum ut Psalmi Lectiones tamen sensu ut sunt collectae Modus quoque harum lectionum ac precum tempora sunt admodum congruenter cum verbo Dei observatione priscarum Ecclesiarum constituta Religione igitur summa retinenda erit vindicanda haec ceremonia In the description saith he of the Communion he meaneth here communion in prayer for of the Lords Supper he speaketh next and in the description of the daily prayers in the common-prayer-Common-prayer-book I see nothing set down but what is taken out of the holy Scriptures if not verbatim as the Psalms and Lessons yet in sense and meaning as are the Collects And the manner or measure and order of these Lessons and Prayers and the times are very convenient and appointed according to the Word of God and the practise of the most antient Churches Therefore this Service is to be retained and defended in a most religious manner Note How weak were Bucers eyes that could not see that beam which our Brethren stumble upon at the very threshold nay he could see nothing in all that part of the Service amiss even as it was then But in particular touching this sentence The wisdom and piety of the Composers did appear therein forasmuch as they prudently considered that there is nothing more necessary than the publishing of the Gospel The wisdom of the Composers of the Liturgy as being the power of God to salvation And that this is nothing else but the offer of mercy to the penitent through faith in Jesus Christ They considered that there is nothing draws to repentance more effectually than the goodness of God and hope of pardon Therefore being to propound the form of Confession and of Repentance they propose this and other sentences to excite them thereunto And because they would have the people to retain in their minds these special places of Scripture for that purpose and the words of Ezekiel being somewhat long they contracted the substance of them into this sentence Except 2 The second Exception in the body of the Book is against that clause in the general Confession No health in us There is no health in us May we not reply There is no Except 3 soundness in them Let the one help the other A third is TE DEUM Benedicite i. e. We praise thee O God All thy works praise thee Answ the TE DEUM and BENEDICITE which are said to be Apocryphals and interrupt the reading of the Scripture So do also the Prayers and Exhortations in the Liturgy If there must be no interruption of reading of the Scripture it must be all reading and no Liturgy That falshood that they would fix upon the Preface of the Book which they say would bear us in hand Scripture that it is provided against that the continual reading of Scripture shall not be interrupted lies in the falseness of their conception for the Preface takes the word Scripture in the sense that sometimes the Fathers do in a larger one namely and as was in use in the time when the Liturgy was compiled as comprehending those antient Religious writings which when properly distinguished from those that are Canonical as they are by the Articles which are the rule to measure particular expressions by that are found in the Offices of the Church then when they are so distinguished they are called Apocryphals but largely often Scripture and holy Scripture As Austin saith the books of Wisdom and Ecclesiasticus are called Solomons de quadam similitudine Retract l. 2. c. 4. for some
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-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-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-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
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
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
before he persecuted Sect. 3. Examples of Retractation But to come to some Instances and Examples of Errour 1. In general and of Retractation And first in General I have read this sentence either in or cited out of u] Phil. de Comines Philippe de Comines for the Book is not now at hand viz. A Prince or any other man that hath not been deceived can be but a beast because he discerns not the difference between good and evil Consonant unto that of the Antient now quoted x] Aug. Epist 7 Nullum unquam verbum inquit quod revocare vellet emisit Quae quidem laus quanquam praeclarissima videatur tamen credibilior est de nimium fatuo quam de sapiente perfecto Nam illi quos moriones vocant quanto magis à sensu communi dissonant magÃsque insulsi absurdi sunt tanto magis nullum verbum emittunt quod revocare velint quia dicti mali vel stulti vel incommodi poenitere utique cordatorum est That is Tully saith of the Roman That he never uttered any word which he wished were unspoken Which commendation though it be very splendid yet is it more like to be true of an absolute fool then of a perfect wise man for those whom we call Ideots by how much they are farther off from common sense and are more absurd and witless by so much the more they never utter any word that they will retract For to repent of an evil idle or inconsiderate speech is indeed the part of a prudent and cordial man thus far he And to come nearer to our own time and occasion I shall give you the vivid speech of one yet living for ought I know y] Letter to one of the Lords of the Council concerning the Declarat of Octob. 13. 1655. Whosoever saith he hath not been deceived in the current of these last fifteen years hath been preserved from being so by such an absence of friendship confidence and charity and by such an enmity to mankind by such a measure of distrust jealousie and villany in his nature that I had rather be a dog then that man I shall leave unto the Authour his passion and expressions and only improve his notion as complying with the premises But to come to some particulars Particular Instances We might fetch them from the whole rational creature and from the top-branch of it the Angels For those of them that fell although through malice they will not retract The lapsed Angels yet there is no doubt but they do repent though not with godly sorrow And what is Retractation but Repentance certified Adam the first and flower of the meer rational creature here on earth did not only repent The first man but retract his errour though the expression of it be not verbally set down else could he not have been capable of salvation for 't is only z] 1 Joh. 1.9 if we confess our sin that God hath obliged his faithfulness and truth to forgive us And though with the heart man believe unto righteousness yet with the mouth confession must be made unto salvation saith the Apostle Rom 10. Unto this head therefore of Retractation not criticising on the word appertain all the confessions of sin we read of in the Scripture But take a few particulars Other Script Inst and you shall find them to be the choicest of the Saints Job a] Job 1. like unto whom in his time was none on earth by the Lords own testimony yet he retracts b] Ch. 40.4 5. c. 42.6 I have spoken words saith he which I understood not therefore I abhor my self and repent in dust and ashes c] 2 Sam. 23.2 David David by whom the Spirit of God frequently spake he retracts d] 2 Sam. 24.10 I beseech thee O Lord take away the iniquity of thy servant for I have done very foolishly Solomon who e] 1 King 10.23 exceeded all the Kings of the earth both in riches and wisdome he retracts f] Eccles 2.20 21. Therefore I hated all my labour g] Cap. 1.17 Chald. Paraph. In Eccles and he calls his travel in wisdome Solomon madness and folly And it is supposed that the whole Book of Ecclesiastes is nothing else but his retractations especially if we credit the Chaldee Paraphrase but not that in the King of Spains Bible who makes the ground of it to be that Solomon foresaw he should leave his wisdome and Kingdome to a fool to Rehoboam Some also might perhaps bring S. Paul himself near the matter of a retractation If not S. Paul as to the style of a Letter which he wrote to the Corinthians the good effect whereof made him in the issue not repent h] 2 Cor. 7.8 though he saith ' he did repent But because the i] Calv. in loc doctiss interpres as he is often styled expounds the place otherwise I insist not on it But without query k] Gal. 2.11 he by whose mouth the Gentiles first received the Gospel and believed not only repented of a mortal sin Yet doubtless Peter the denying of his Lord but retracted no doubt an errour by his example made much more dangerous the withdrawing namely from the Gentiles in eating bread Gal. 2. and compelling thereby the Gentiles to ' live as the Jews did so betraying the liberty of the Gospel Which may be a note for those who claim succession from him not to arrogate unto themselves an unerring spirit Adversaries to Retractation no not in Cathedrâ as doth the Bishop of Rome the only enemy of all Christians unto retractations Examples in the Antient Church But to come lower S. Austin the best Learned of all Antient Doctors in the judgement of the Church of England l] Homil. against peril of Idolatry part 2. pag. 25. he not only retracts himself and wrote two whole Books of that argument whose spirit in this particular may in few be seen in that excellent Epistle of his unto Marcellinus m] Epi. 7. and libb of Retrac Ep. 7. But also therein exhorts every other man that hath been mistaken S. Austin secundas habeat partes modestiae qui primas non potuit habere sapientiae that every such one should take the second boat of modesty and retracting that could not get the first of wisdome by not erring The reason is n] Idem ibid. nam nimis perversè seipsum amat qui alios vult errare ut error suus lateat for he too passionately loves himself that is willing others should still wander that his own straying may be unobserved Yea he admonisheth o Hieron of a revocation of his opinion touching the controversie betwixt Paul and Peter Gal. 2. p] Aug. Ep. 9. Ad Hieron Arripe obsecro te ingenuam verè Christianam cum charitate severitatem ad illud opus corrigendum atque emendandum
palinodiam ut dicitur cane incomparabiliter enim pulchrior est veritas Christianorum quam Helena Graecorum pro quâ mille Heroes adversus Trojam dimicarunt I beseech thee saith he take resolute hold upon an ingenuous and true Christian severity joined with charity for the correcting and amending of that work and sing a palinody or peccavi for more beautiful incomparably is the truth of Christians then the Helen of the Grecians for whom thousands of gallant men fought at Troy S. Jerome also unto whom one while Erasm gives the primacy next the Scripture S. Hierom. Ep. Ded. operib Hierom. 1516. Ep. Ded. operib Cyp◠1520. though afterward he renders it to Cyprian in neither with too much judgement if that Epistle be his which is Ep. 8. Tom. 4. Edit 1533. Paris But in the latter Editions it is the eighth of the ninth Tome Hierome I say hath this religious sentence and gives us a fundamental reason and his own example for this practice where there is just occasion viz. Dicat unusquisque quod velit ego interim de me pro sensus mei parvitate judicavi meliùs esse confundi coram peccatoribus super terram quà m coram Sanctis Angelis in coelo vel ubicunque judicium suum Dominus voluerit demonstrare That is Let every man say what he pleaseth for my part I have according to my small judgement determined that it is better to take shame to wit by acknowledgement of our errours before sinners on earth then before the holy Angels in heaven or wheresoever the Lord shall appear in Judgement Thus farre he In these latter times greater men of the Reformation after Luther then Bucer and Calvin Modern Examples we have not The commendation of the first we have from the q] Calv. Epist Ded. ante com in ep ad Rom. S. Grynaeo latter in these words siquidem vir ille ut nosti praeter reconditam eruditionem copiosamque multarum rerum scientiam praeter ingenii perspicaciam multam lectionem aliasque multas ac varias virtutes quibus à nemine hodiè ferè vincitur cum paucis est conferendus plurimis antecellit hanc sibi propriam laudem habet quòd nullus hac memoriâ exactiore diligentiâ in Scripture interpretatione versatus est That man saith Calvin speaking of Bucer Bucer as thou knowest hath besides abstruse Learning rarity of knowledge sharp wit much reading and many other vertues wherein he is excelled almost by no man in our time can be compared but with few and exceedeth the most hath this peculiar commendation besides that no man in our memory hath with more exact diligence travelled in the Exposition of Scripture The superlative encomium of Calvin himself is rendred by one who in all things understood well what he said and was not a man that knew how to flatter especially not him against whom he wrote in point of Discipline namely the incomparable Hooker as he is commonly and deservedly styled r] Hook Eccles Polit. in Prafat Sect. 2. For mine own part saith he I think him incomparably the wisest man that ever the French Church did enjoy since the houre that it enjoyed him Calvin And again Though thousands were beholding to him yet he to none but only to God the Authour of that most blessed Fountain the Book of Life and of the admirable dexterity of wit together with the helps of other Learning which were his guides Again two things of principal moment there are which have deservedly procured him honour throughout the world the one his exceeding great pains in composing the Institutions of Christian Religion His Institutions His Commentaries the other his no less industrious travel for Exposition of Scripture according to the same Institutions Now both these Authours as indeed all others have had their water to their wine as s] D. George Abbot L. Archbishop of Cant. my honorable Lord and Master a great and grave Prelate of this Church would say t] Bucer praesat dedic D. Foxio Ep. Hereford prefix Comment suis in 4 Evangel Bucer relates his former doctrine touching the Sacrament of the Lords Supper and his retracting of it again and closes the Discourse with these words Habet R. P. T. quicunque haec legent ut in contentione Sacramentorum pertractus sim in eâ me gesserim ab eâ Domini ope ereptus sim quaeque ratio sit consilii mei quae causa quod retractare in animum induxi c. Thus have I given saith he your Reverend Fatherhood an account and all other men that shall read these writings how I was wound into these Controversies about the Sacraments How I carryed my self in it and how the Lord assisting I was delivered out of it and upon what grounds and reasons I was induced to retract Which retractation was almost followed with a tretractation as I may so speak for u] Bucer Zanchy hath touching it these words Bucerus post illam retractationem v] Defens Admon Neostadian in ipso sine Tom. 8. in posterioribus scriptis clariùs se explicans idem docuit quod nos de corpore Christi déque illius praesentiâ That is Vid. Scripta ejus Anglican Bucer after that retractation in his latter writings explaining himself more fully taught the same thing concerning the Body of Christ and his Presence that we do Thus far of him Touching Calvin although x] Beza in vita Calv. prope finem Beza in the Narrative of his life saith Calvin In doctrinâ quam initio tradidit ad extremum constans nihil prorsus immutavit quod paucis nostrâ memoriâ contigit That in the Doctrine which he first delivered he was constant to the end and altered nothing a priviledge saith he that hath happened but to few Divines in our time Howsoever this were so in Doctrine although some few things not of the greatest moment might have admitted of farther consideration yet in a point of Government in the Church of Geneva you may read him deeply retracting Epist S. Grynaei Calvino Fac esse quòd tuâ unius gravissimâ culpâ res Christi sic labefactatae sunt Genevae That is z] Calv. Epist edit 2. Sanctandr p. 364. Grant that by your most hainous fault alone the affairs of Christ are so ruined at Geneva for so Calvin had bewailed to Farel in an Epistle yet in this want of Ministers you ought not to lie still whilest any place though never so small is offered Calvins Calvin own words unto Farel are Siquidem ut coram Deo populo ejus fateamur imperitia socordia negligentia errore nostri factum ex parte esse ut Ecclesia vobis commissa tam miserè collopsa sit dignam fuisse nostram hinc inscitiam hinc incuriam quae tali exemplo castigaretur culpâ nostrâ corruisse miseram illam Ecclesiam nunquam sum concessurus a] Calv. Epist to Farel Ann.
Habet jam quicunque haec legent ut ìn contentionem pertractus sim in eâ me gesserim ab eâ Domini ope ereptus sim quaeque ratio sit consilii mei quae causae quod retractare in animum induxi Thus have you as saith mine Author how I was drawn into this contestment how I behaved my self in it and how by the mercy of God I have been delivered out of it upon what grounds also and reasons I thought fit to retract The Chapter following was published in May 1659. verbatim in the entrance of a Book written by the Author in defence of Infant-Baptism entituled The Pastor and the Clerk * when there was neither appearance abroad nor apprehension in his own thoughts of that change of publick affairs which Providence hath effected since with this Inscription A Retractation or Recalling c. CHAP. III. What the Author doth retract both in General and in Particular 1. THere having hapned two very great alterations in the body of this Nation the one in the Church the other in the Common-weal and my self having been not onely involved and active in them publickly but also in print engaged my self for the defence of both And having since that had my work brought to be tried by the fire of what sort it was and perceiving it to be burnt and my self to have suffered loss yet saved through the mercy of God and holding of the foundation yet so as by fire through afflictions without and the spirit of conviction and bondage within and having digested these considerations now about ten years because nescit vox missa reverti a word past cannot be unspoken when we will being now also in age beyond half a Century the season of attaining to some prudence as the wise have thought Aristot polit lib. 7. cap. 16. And lastly being now again to appear in publick after some twelve years silence I thought it my duty to follow his example who having spoken words that he understood not Job 42.6 did abhor himself and repent in dust and ashes Hieron epist 8. T. 4. Erasm And his who was contented rather to take shame before sinners on earth than to be confounded before the holy Angels in heaven And * Irrideant me arrogantes nondum salubriter prostrati elifi à te Deus meus Ego tamen confitear tibi dedicora mea in laude tua Aug. Conf. lib. 4. cap. 1. his also who was willing to be derided of arrogant men and such as were not savingly dejected and humbled whilst he confessed his own sin unto Gods praise 2. Having therefore been excited to consideration of causes by that method which our great Master hath directed us to viz. to discern the tree Matth. 7.20 and search the root by the proper fruits and effects of it I have found as to my self that I had indeed a zeal of God but not according to knowledge and I do hereby retract and recall repent of and bewail whatsoever I have either spoken or written for the fomenting of the late unnatural divisions in the State and Church And particularly What I have said of the one in a Sermon before the House of Commons Febr. 22. Anno 1642. 1. The sole path to a sound peace 2. Vindiciae Catholicae as also what I have disputed for the other in a book entituled Vindiciae Catholicae in Answer to Mr. Hudson's Essence of the visible Church Although I do not hereby declare my self for his opinion This Book was published Anno 1647. 3. My Engagement hereunto is that having done more in the former than my spirit can now own and knowing Aug. Ep. 7. that he loves himself too perversly that is willing another should still erre that his own wandring should remain undiscerned I thought it my part to acknowledge where I have been mistaken Quanto enim meliùs utiliùs ubi ipse erravit alii non errent quorum admonitu erroris careat Quod si noluerit saltem comites erroris non habeat id Ibid. to those that have erred by me that they may either return with me or have no longer a companion of me 4. My encouragement is the promise of him who cannot lie namely that he who confesseth his sin Prov. 28.13 and forsaketh it shall find mercy And the prudence and piety of his Spouse and my indulgent Mother Gal. 6.1 who if any man be overtaken in a fault is ready to restore such an one in the spirit of meekness 2 Cor. 2.7.10 To forgive also in the person of Christ and confirm her love toward such with tenderness 5. And my suit unto her is in all humility of mind that she would strive together in prayer unto God for me Rom. 15.30 Phil. 1.6 that he that hath wrought this good work in me would stablish strengthen me and perfect it until the day of Christ 6. My scope in this is not to prescribe or define unto other men but to discharge my own soul Neither to gratifie any persons or partie farther than they approve themselves unto God Not to make way for any thing unto my self but peace with God and my own spirit as also with those who call upon God with a pure heart Jer. 45.4 5. in other things having perhaps more uncomfortable aspects of future issues than to expect much setling Neither is my scope to imply that there was nothing in the State or Church that needed Reformation but to signifie onely that the Physick my stomach could not bear whatsoever purging might be needful Caution 7. By the premises I would not be thought either so void of Ingenuity or Religion as not to acknowledge that I do enjoy both the exercise of my Ministery an unspeakable liberty * Ejusque praedicationis plena libertas tantum est bonum ut nullius vel lingua dicendo vel mens cogitando satis assequatur Tremel prefat dedic ad R. Eliz. prefix ante suam Syr. T. version and the maintenance of my family thereby through the favour of the persons late in power both Civil and Ecclesiastical Besides considerable engagements from certain others different in their opinion from my self in these affairs All which I resent with gratitude and observance yea and with prayer also 8. If it be objected that I build again the things that I have destroyed I grant it freely but add withal that whosoever destroys so in the Margin the Temple of God 1 Cor. 3.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and endeavours not to build it up again him shall God destroy RoM 13. As the resisting of the Ordinance of God in the Civil State procures to a mans self condemnation 9. Finally What is here but briefly and jejunely touched may if God permit be more fully opened in convenient season John Ellis Thus far was then published Touching the two former Tractates Vindiciae Catholicae or The Rights of particular
means Thus far he St. Paul himself gives testimony to some of the Heathen Poets Ti◠1. and calls one of them a kind of Prophet and also a true witness and gives a high Elogy of zeal to the Jews and Pharisees Rom. 10.2 even then whilst he writes against them St. Austin in that notable Directory of his for the study of Divinity Austin 's Directory namely his Books de Doctrina Christiana commends a Book of one of his Adversaries and an Heretick containing certain Rules for the understanding of the Scripture unto the reading of his hearers and inserts much of it into his own Tractate and calls it Elaboratum utile opus De doctr Chr. lib. 3. cap. 30. an elaborate and useful work Quod ideo dicendum putavi ut liber ipse legatur à studiosis quia plurimùm adjuvat ad intelligendus scripturas Which I therefore say saith he that the Book it self may be read by the studious for it very much helpeth to the understanding of the Scripture Our Lord and Saviour by his own example hath instructed us upon just occasion to declare our selves very freely against the vanities that be in men whether vice or error and yet to exosculate and kiss their vertues as 't is said himself did He loved or as * Casaubon in Marc. 10.21 ex Origine some read it he kissed the young man for the good things that he saw in him and yet inveighed against his covetousness So did our Saviour acknowledge what was commendable in those Churches whose Candlesticks Rev. 2.2 3 4 5. for the things he had against them he was ready to remove yea in that Church which he was ready to spew out of his mouth Laodicea chap. 3.16 for 't is said He loved it According to this our late Soveraign speaking of some Ministers against whom about the late contests in Church and State he had conceived some displeasure yet saith of them Whom I respect for that worth and piety which may be in them Eicon Basilic Medit. 24. Finally My opinion of the persons of many of those whom I have left and of those whom I now cleave unto both in the Civil and Ecclesiastical affair I shall represent in the words of one in repute with the best of both parties Who having effectually and with full acrimony written in a certain point against the Papists concludes thus Neque sic mihi succenseant viri inter Papistas probi honesti honorati Non enim in ipsos Zanchi de divortiis lib. 2. in ipso sine sed in ipsorum haec à me scribuntur religionem propter qùam unam religionem fit ut ill neque fratres à nobis appellari possint Cùm interim non diffitear nec diffiteri possim illorum permultos maximis dignos esse laudibus quòd Dei sint timentes quòd aequitalis studiosi quòd honesti quòd denique variis virtutibus ornati sicut contra inter nostros quam plurimos esse minimè negamus qui hac tantum de causâ inter fratres censeantur quòd eandem Christi puram religionem nobiscum profiteantur Cum alioqui nihil minus revera sint quà m fratres propter innumerabilia quibus scatent vitia But let not any worthy honest and honorable Papist saith he be offended with me for what I have written is not against them but against their opinions in Religion For which cause of Religion alone it is that we cannot call them Brethren he means in a strict consideration whereas in the mean time I do not den◠nor indeed can do but that there are very many of them worthy of the highest commendations as being men fearing God studious of equity just men and in a word adorn'd with many vertues Whereas on the contrary we cannot deny at all but that there are exceeding many of ours whom for this onely cause we acknowledge for brethren because they profess the same pure Religion of Christ with us Whereas otherwise they are nothing less than brethren by reason of the innumerable vices wherewith they even swarm Thus far he 3. Personal Engagements 3. But unto the personal worth and useful labours of some whom I recede from my own private engagements oblige me unto acknowledgment Austin doth confess that he obtained a place of employment and subsistence by the favour of the Manichees even then when he desired to be freed from them which was in part my own condition Aug. confess lib. 5. cap. 13. Ego ipse ambivi per eosdem ipsos Manichaeos vanitatibus ebrios quibus ut carerem ibam I endeavoured to obtain the place saith he by those same persons that were drunken with the errors of the Manichees and I went that I might be delivered from them ibid. Et veni Mediolanum ad Ambrosium Ad eum autem ducebar abs te nesciens ut per eum ad te sciens ducerer And so I came to Millan unto Ambrose unto whom I was brought by thee unwitting to my self that by him I might be brought to thee O God on better knowledge ibid. appropinquabam sensim nescivi I did thereby draw near unto thee by degrees and knew it not The like hapned to my self also For the absence from those wanderers and the privacy of the Country and the urgences of the affairs of the place Note together with the unfaithfulness of those who failed in their engagement to do all offices for me in the Church affair but preaching occasioned me that as I was awakened before in the Civil affair and wambled also in that of the Ecclesiastical upon farther consideration reading and prayer God let me hear a voice behind me Isa 30. saying ' This is the way walk in it So that though through the desertion of those who should have assisted me and promised so to do I have been considerably detrimented in my 〈◊〉 condition by the place they commended me unto Col. 3. 2 Cor. 4. yet by this means my inward man in true knowledge as the Apostle speaks hath been renewed day by day What hand God will lead us home by is in his disposing sometimes by our own wandrings and sins as Onesimus was brought to Paul Philem. and my self to the opportunity of light by those who were themselves in darkness But yet we must remember Thou shalt not abhor an Edomite for he is thy brother thou shalt not abhor an Egyptian Deut. 23.7 because thou wast a stranger in his land From whence we learn That differences in Religion must not obliterate the duty we owe to our natural or civil relations and such as have done us good although by accident This as to persons SECT 2. Nor hope of outward things 2. NExt for things and advantage worldly I may usurp here and I hope truly that expression of the Apostle above mentioned Our exhortation was not of deceipt nor of uncleanness nor of guile
the Ecclesiastical Concerning the first 1. In the Civil Controversie I closed with the one party in the civil contest for these causes whereof the one is General and Privative the other Positive and Particular The former was the grieving or resisting the Spirit of God from whom I received no small concussion about this matter especially at the coming forth of * The resolving of conscience c. Edit Cambr. 1642. Dr. Fearn's first book in opposition to the Lords and Commons in their taking up Arms against the King The authority of Scripture there urged unto which God had given me ever to bear an awful reverence the Spirit setting it on exercised me more than all his arguments But 1 being in heart enclined unto the good things the other side proposed to be contended for and 2 judging his reasons might all be answered and 3 apprehending it much concerned the cause of God and of his servants and 4 my own reputation also being pre-engaged 5 and lastly my place seeming to call for it I holding then the publick Lecture in Cambridge I took all the former reluctancy of spirit to be onely a temptation and accordingly resolved to reply On Judg. 5.23 on which Mr. St. M. had preached before of whose notions that I know of I made no use Mr. J. B. which I did the next Lords day after the publishing of that Book wherein I answered all that seemed material in that Book and so answered it That some who were of the other judgment were pleased to say that so bad a cause could not be better pleaded Upon this I was sollicited to the publishing of my Answer But coming to London and finding another had done it before but especially my spirit working too and fro betwixt resolution and fear I did suppress it But that of Zachary hath been fulfilled in me since In that day the Prophets shall be ashamed Zach. 13.5 every one of his vision when he hath prophesied And blessed be God who hath verified another also towards me viz. Thou shalt hear a voice behind thee saying Isa 30.21 This is the way walk in it when thou turnest to the right-hand and when thou turnest to the left And blessed be his Name that although I have been a rebellious child as it is in the first verse of that chapter that would not take counsel of him nor cover with the covering of his spirit yet he hath not cast me away from his presence Psal 51.11 nor taken his holy Spirit from me Deliver me from bloods O Lord thou God of my salvation A Prayer and my tongue shall sing aloud of thy righteousness The sacrifice of God is a broken spirit a broken and contrite heart O God thou wilt not despise And Vphold me O Lord with thy spirit then will I teach sinners thy ways and transgressors shall be converted unto thee Lastly Do good in thy good pleasure unto Sion build thou the walls of Jerusalem then shall they offer young bullocks upon thine altar Amen Sed irrideant nos fortes potentes Aug. confess l. 4. c. 1. nos autem infirmi inopes confiteamur tibi But let great and oveâ—-grown spirits laugh at this let us that are infirm and poor in heart confess to thee Tota palea areae ipsius irridet eum Aug. in Ps 21. in Prefat in Expos 2. gemit triticum irrideri dominum All the chaff of Christs own floor laughs at him and the good corn laments its Lords derision Thus of the general and privative cause SECT II. Particular Motives 2. THe particular follow and they were such as these 1. 1. Propounded The excellency and necessity of the things held forth to be contended for the Laws namely and the Liberties of the Nation and that which made them both most precious Religion Protestant by them established and secured 2. Next the credit that I gave unto the persons that did propound them both for their ability and for their faithfulness 3. A third was the awful opinion that I conceived of the power and authority of that place from which they seem'd to issue to wit the Parliament 4. That the exigences being such there was a virtual bond by all Laws to use remedies that were not usual 5. and lastly That examples of the like had been in Scripture among the Jews in the Primitive Church the former against Antiochus by the Maccabees the latter of the Christians against Maximinus Also in the Reformed Churches as the French Holland Scottish and owned by our former Princes and then present King defended also by our own Divines and Bishops as Jewel Abbot Bilson c. 2. Replies unto them But all these and such like as applyed to our case being put into the ballance of the Sanctuary in my eye seem much too light As touching the first my opinion and veneration of the Protestant Religion 1. Religion the Laws and Liberties of the Nation I hope is greater now than it was as I know them somewhat better But touching Religion to be defended by Arms especially of Subjects well spake the Dantzikers A notable speech of the Dantzikeâ—s in their material Letter to the Duke of Croy exhorting them to the like May 27. 1656. Evidently it doth appear say they how much the Roman-Catholicks are incensed through this war and that from thence no small persecutions yea the greatest danger may befall the Reformed Churches Vid. Mercurius Politicus Jul. 3. 1656. if God do not prevent it in his mercy We do confidently believe that no body can think or impute it to us as if God took pleasure in Apostates and Hypocrites and as if he would have Religion promoted in casting off the lawful Magistrate Note and in the slender esteem of a well grounded government Call to mind how at all times by Warrs the spirits of men grow more barbarous and inhumane Note and how the wars for Religion use commonly to extinguish Religion Thus they Note Now I call God to witness upon my soul that the sense of the dishonor done unto the Protestant Religion 2 Cor. 1. working upon my heart hath been one main occasion of further examining the grounds of those transactions and of altering my thoughts Homil. of disobedience part 4. pag. 300. And particularly one passage in the doctrine of this Protestant Church expressed in the Homily of disobedience did much affect me of which anon This for Religion 2. Then for the Laws and Liberties seeing first 2. Laws and Liberties that both Houses of Lords and Commons in all their solemn addresses to the King and that in Parliament and as such a Parliamentary body 1. Style of the H. H. do usually style themselves thus Your Majesties most humble and loyal subjects the Lords and Commons in Parliament assembled In that Remonstrance which the King saith Kings Declaration Aug. 12. 1642. Remonstr of the State of
superbiam quemadmodum digni sunt Dei justo judicio in omnibus supervenienti By whose command saith he men are born by the same command Kings are constituted fit for those who in each time are to be governed by them Some of them are given for the amendment and profit of their subjects and preservation of Justice but some for terrour and punishment and rebuke and some for mockery and contumely and pride according as men deserve the just judgment of God prevailing in all things Thus he by which he implies prayer and patience but no resistance Tertullian likewise Apologet. cap. 30. cap. 33. cap. 37. A quo sunt secundi Reges post quem Deum primi ante omnes super omnes Deos. From whom God they Kings are second after whom they are first before all and above all Gods that is above all inferiour Magistrates In a word we may see the sense of Antiquity in this point in him Instit l. 3. c. 3. § 10. Aug. Contr. Faust lib. 22. cap. 75. from whom Calvin would have us learn it in all viz. S. Austin Ordo naturalis hoc poscit ut suscipiendi belli Anthoritas penes principem sit exequendi autem ministerium milites debeant Natural order saith he requires this that the Authority of undertaking war be in the power of the Prince but that the souldiers owe the service of execution and management And that they wanted not either number or strength one of the former Authours gives us assurance Tertul. Apologet cap. 37. Si enim hostes extraneos non tantum vindices occultos agere vellemus deesset nobis res numerorum copiarum If we would saith he become open enemies and not secret revengers would there be wanting to us the force either of number or Armies And so shews that the Christians filled all places insomuch that should they but have withdrawn themselves only from the rest of men they should have made a desolation in the world And thus of the Primitive Christians * Anticavalierism 7. Reformed Churches So vain is it to say that Tertullian was mistaken in their number 7. In the last place come we to the examples of the Reformed Churches particularly those of France and Holland who are said to have defended themselves by arms as we have done defended by our Writers and owned by our Princes For Answer First we are to note that though perhaps it should be granted that it may be lawful in some cases for oppressed subjects to call for help unto other Foraign and lawful power because these powers are coordinate with their own in respect of degree and dignity and in such case there is no violation of order by the rising up of the inferiour against his Prince But secondly they were neither defended by our Writers Difference of Subject and Rebel part 3. pag. 279. Ed. Lond. 1586. nor patronized by our Princes farther then the Laws and their case as represented by them did allow If the Laws of the Land saith Dr. Bilson speaking of the French the Scottish and the Holland Civil wars do not permit them to guard their lives when they are assaulted with unjust force against law we will never excuse them from rebellion And a little after for my part I must confess saith he that except the Laws of those Realms do permit the people to stand on their right if the Prince would offer that wrong I dare not allow their arms And another treating of the same example saith Quarum injuriarum atrocitates Abbot de Antichrist cap. 7. n. 5 6. occasionem fortè dederunt bello civili dum vim vi propulsant tantummodo qui contra jus fasque indignissimè habiti id sibi per patrias LEGES licere judicarunt The horribleness of which injuries saith he peradventure gave occasion to the Civil war whilst they do only repell force by force and who contrary to all right and equity were treated most unworthily and did judge that they might do so by the Laws of their Country And again Hîc verò politica res agitur quid principi juris in subditos per leges cujusque Reip. fundatrices permissum sit The question here saith he is matter of Civil policy viz. What power the Prince hath over his subjects by the fundamental Laws of each Common-wealth So that we see they defended these actions of the Protestants abroad so far only as they were legal This for their cause But as to ours the former Authour shews it to be different The German Emperour saith he is elected and his power abated by the liberties of the Princes Bils of Subj and Rebel part 3. p. 277. But the Queen of England hath one and the same right over all her subjects be they NOBLES or others You see he makes our cause and case Kings of Engl laws and allegiance to differ from the former CHAP. VII Reply to certain general Reasons for the War Scripture and Reason for defence of Arms a Book so called AND now to draw towards an end of this first point the War The defences made in the justification of the War they are of three sorts from Scripture from Law and from Reason Those from Scripture and Law have been replyed to before SECT I. Law TO those from Reason laid down in the Book quoted in the Margin a seven fold errour more especially hath miscarried the Authours though men otherwise of Learning and Piety first in mistaking the word Law They seem to take the word Law to signifie only the agreements pactions and rules established by mutual consent betwixt Prince and people and make this only to be the ground of subjection and of commanding So that what is beyond it is no way obligatory either to be performed or suffered under farther then necessity and the want of power to resist doth enforce But they forget that there is another and superiour Law viz. that of God's Soveraignty oftentimes appointing an Invader or an Usurper or a Tyrant to rule for the punishment of a people Whose will only is the Law and whom God will have obeyed by all subjects in things lawful and not resisted in things unlawful So he appointed Nebuchadnezzar Jer. 25.15 not onely to rule over the Jews but over all the Nations there mentioned and they are enjoyned to obedience unto him So Hos 13.11 Hos 13.11 Jeroboam and the following Kings over the ten Tribes in his wrath as himself saith or even over all Israel as Saul who is understood to be pointed at in that Text. And of their Kings 't is expresly said they should onely be able to cry out in that day which by their practise 1 Sam. 8.18 may be understood that they should be allowed to do no other For else why joyned they not with David or why did not David himself resist him but always fled from him And the punishment of all those subjects that rebelled in the
〈◊〉 〈◊〉 〈◊〉 〈◊〉 high detonations and thundrings Of it what the Antients thought we shall hear from Austin Aug. contr Epist Parm. l. 3. c. 2. Consilia separationis inauia sunt pernitiosa atque sacrilega quia impia superba sunt Thoughts saith he of separation are vain and pestilent yea sacrilegious because they are ungodly and presumptuous Tom. 7. part 1. And one half of a whole Tome of his is on this Argument 2. But more especially Five things in the Church pretended as grounds of separation There are five things in the Church from whence there might be pretended ground of separation viz. the Doctrine the Worship the Assemblies the Discipline and the Government Now there are against them Exceptions both general and particular First generally in no less than seven accusations First that many things in â—hem are unnecessary 1. General exceptions against them Secondly inconvenient and of ill consequence to the Church Thirdly for their rise but human inventions Or fourthly at the best but Apocryphal not Scriptural Yea fifthly Popish superstitions and taken out of the mass-Mass-book Moreover sixthly such as are not established by the Laws of this Church and Nation Seventhly and lastly that there is an engagement for the removing or reforming of them all in the late Solemn League and Covenant I might for answer unto all these as also to the particular exceptions against any of the premises and the matter of them refer the Reader unto that elaborate and in my judgment unanswerable work of the learned Hooker In which Argument I may truly say of him Prefat in Ecles polit n. 2. as he doth of Calvin in reference to his Commentaries and Institutions viz. In which whosoever after him bestowed their labour he gained the advantage of prejudice against them if they gain-said and of glory above them if they consented So fully hath he therein vindicated the Worship and Discipline of this Church Colon. in Compend Calv. Inst in prefat And therefore Quem tu studiosa juventus Nocturnâ versate manu versate diurnâ To be commended to the diligent perusal of all that love the peace of this Jerusalem But because new pens must be apposed to Neoterick Opponents and my Argument engages me I shall speak something SECT I. Unnecessary TO begin with the first viz. That many things in them are unnecessary For answer Answ It should be considered that 't is easie for private men Private men and those in a lower station to mistake in judging of the motions of superior Orbs and Intelligences A man that stands upon the Watch-tower and such are publick persons sees what those should do who are beneath him Ezek. 3.17 and what is necessary better than a wiser man that is below The reason is that men of inferior place are not assisted with the advantage of so much information with the presence and general view of so many things nor ordinarily with that measure of the Spirit as being to act both in a narrower and a lower sphere which God doth usually Publick persons and as it were pro formâ communicate unto men of higher place who for the good of mankind and of his Church doth commonly furnish men according to the places he calleth them unto 1 Sâ—m 10.6 Saul being appointed King was forthwith indued with another spirit So the High Priest that crucified the Lord Jesus Joh. 11.51 uttered a mysterious and most precious Oracle touching the extent of the death of Chrâ—st for all the children of God scattered abroad in all Nations And 't is expressly added Being the High priest that year as representing the cause And a divine sentence saith Solomon is in the mouth of the King Prov. 16.10 his lips do not transgress in judgment Now if he assisted the former and such like How much more then is he the Author of those Laws injoyning what is necessary in his Church which have been made by his Saints indued further with the heavenly grace of his Spirit and directed as much as might be with such instructions R Hook Eccles pol. lib. 3. sect 9. as his sacred Woâ—d doth yield saith my Author And I may add and several of whom have laid down their lives for his truth SECT II. Inconvenient and of ill consequence A Second general Exception against the premises is that they are Inconvenient and of evil consequence first scandalous to the weak occasions of silencing able Ministers and of troubling many good people To the first Answ Scandal what Rom. 14.21 13. 1 Cor. 8.9 scandal is not that which some persons may be offended at but properly that which makes our brother to offend and stumble as it is implicitely described by the Apostle Now the things we speak of are for the keeping of them from falling and in the right way If any will censure before he see and understand the matter we must object unto them the Apostles own practise who did boâ—h circumcise Act. 16.3 with Gal. 2.3 5. and refuse also to circumcise yea and sacrifice too as he saw it made for more general edification Though it could not be without offence to some both Jews and Gentiles Act. 21.26 and seem'd unto them scandalous insomuch that the Apostles at Jerusalem perswaded him to use certain of the legal Ceremonies and to sacrifice for the satisfying of some that were so prejudiced against him To the second 2. Able Ministers silenced That the premises are occasions that some able Ministers not conforming are silenced They must remember that it is not the goodness of the timber nor bigness of the piece that makes it useful for the building but its fitness If it be knotty or crooked or otherwise unproportionable a less and of meaner stuff may do better When the Apostle saith 2 Cor. 11. that certain Ministers were transformed into Angels of light doth he not imply that they were men both of parts great and piety very specious and yet for the rents that they made in the Churches calleth them the ministers of Satan and else-where wisheth Gal. 5. that they were cut off It is not the skill of a soldier nor his courage but his obedience unto government that makes him capable of an Office Metall without breaking makes the Horse to cast hâ—s Rider And St. Austin Contra Parmen l. 1. c. 1. when he commends Tichonius the Donatist as hominem acri ingenio praeditum uberi eloquio himself a man inâ—ued with a sharp wit and fluent eloquence Rom. 16 1â— would not yet have had him his Colleague at Hippo for men by sweet preaching as was noted before may cause such divisions in the Church that the brethren may be warned to beware of them And it will lie at their own and not at the Churches dore if their Talent have been wrapped up in a napkin And it had been better both for this Church and Nation
truly defined by St. Paul to be a departing from the faith it shall be evident that these are no Popery It is prudently uttered by King James Conf. Hamp Court pag. 75. Answ when the like was before him objected of some of these matters That no Church ought further to separate it self from the Church of Rome I may add or from any other Church either in Doctrine or Ceremony than she had departed from her self and from Christ her Lord and head And indeed it is a Popish and superstitious principle to take nothing of those Churches that are opposite to them which is an issue of their pride and arrogance R. Hook Eccles pol. l. 5. §. 68. p. 368. Calv. Epist ad Socinum 1549. vid. Et Instiâ— lib. 4. cap. 2. § 11. which some now imitate on the other side Now it must be noted ' Thot those that hold the head the confession of faith do all joyn in the root though they separate above and in the branches Hence Ecclesiam aliquam manere in Papatu There is some Church remaining in the Papacy saith Calvin Others I might name but take Zanchy's notable word for all Nescio quo singulari beneficio Dei hoc adhuc boni in Romanâ Ecclesia servari nemo non vidit nisi qui videre non vult Quod nimirum sicut semper sic nunc etiam constans firma in verâ de Deo deque personâ Domini nostri Jesu Christi doctrinâ persistit Et Baptizat in nomine Patris Filii Spiritus sancti Christumque agnoscit praedicat pro unico mundi Redemptore futuroque vivorum mortuorum judice qui veros fideles secum in aeternum vitam recepturus incredulos autem impios in aeternum ignem cum diabolo Angelis ejus ejecturus sit Quae causa est cur Ecclesiam HANC pro Ecclesia CHRISTI etiamum agnoscam sed quali Qualis ab Osea aliisque prophetis Ecclesia Israelis sub Jeroboamo deinceps fuisse describitur nunquam enim resipuit à suis fornicationibus That is I know not by what kind of special mercy of God Zanch. ep dedic ante confess suam Tom. 8. but so it is that thus much good remains in the Church of Rome which every man sees but they that will see nothing Namely that as always The Roman Church what remains found in it so now it persists firm and constant in the true doctrine concerning God and concerning the Person of our Lord Jesus Christ And Baptizeth in the Name of the Father and of the Son and of the holy Ghost And doth acknowledge and preach Christ for the onely Redeemer of the world and he that shall be the Judge of the quick and the dead Who also shall receive unto himself all true believers unto eternal life and who shall reject unto everlasting fire with the devil and his angels all unbelievers and wicked men For which reason I do in some sort acknowledge THIS for a Church of CHRIST But what kind of one namely such as the Church of Israel is described to be under Jeroboam and afterwards by Hosea and other Prophets for she never repented of her fornications Thus he Some kind of Church of Christ then it being Hence it follows first that all things in Popery are not superstitious for if a Church there must be somewhat of the Spirit of God and of Christ in them Joh. 1. Joh. 16. to guide and keep it in these truths Else why do these Brethren read the Popish writers the Jesuites and Schoolmen as some of them have the best spoak in their cart from thence and preach much of their matter and notions to their people The superstition may be either in the opinion that they had of them or the abuse they made of them which being removed the thing may be lawful even in individuo As the flesh that had been consecrated to an Idol 1 Cor. 8. even that very flesh might have been bought or eaten by the strong and those that knew the truth As God be praised our people do in the things excepted against no man putting any confidence in them but in Christ alone observing them onely for order edification and decency Secondly Some kind of respect must have been given to that Church as a Church of Christ in some sense by the Reformers both for preventing offence in respect of them abroad and for the regaining of the brethren of this Nation amongst us misled that way as the Apostle saith I become all things to all men 1 Cor. 9. ad fin that I might by all means win some If therefore what could not be thâ—n or cannot be now without danger in those respects left off be retained still the doctrine of the Church in the mean time being fully opened and professed it is charity not Popery and wisdom godly not superstition ' for we must have respect unto the weak 1 Cor. 14. Object Before we leave this If it be objected that the Church of * Homily on Whitsunday part 3. Homily of Rebellion in several places and in other Homilies England doth seem to hold the Church of Rome the seat of Anti-Christ and the Pope to be his very peson It is answered suppose it do so Answ yet doth it not therefore follow but that the Church of Rome hath something in it of a true Church 2 Thess 2. else how should Antichrist sit in the Temple of God which is his Church if the seat of Antichrist were not in some respects a Church And that the Church of England doth acknowledge that Rome hath something of a Church in it it s retaining the Baptism and Ministery of that Church it s not re-baptizing or new-ordaining those that come to it from that mass- 2. The Mass-book doth plainly shew This for Popery and the Church of Rome in general Secondly for the mass-Mass-book in particular Cic. Joh. 1. De Justific lib. 5. cap. 7. sit tertia propositio Missale Rom. edit Paris 1787. The Mass-book against merits Let us see whether any gold be in Ennius dung whether any good thing can come out of Nazareth and whether any truth and piety out of the Mass-book Bellarmine who knew its meaning well and in a cause wherein if any where he should have pass'd it by proves out of the Mass-book that we can have no trust nor confidence in our own work and merits for salvation but onely in the mercy of God In which as in the Master-vein doth run the life-blood of all Religion The words are a] Collectâ in sexagessimâ Deus qui conspicis quia ex nulla nostrâ actione confidimus Item b] Collect. secreta dom Adventus 2. ubi nulla suppetunt suffragia meritorum tuis nobis succurre praesidiis Item c] In canone post consecration in orat prox post comemorat pro defunct de multiâ—udine miserationum tuarum sperantib c.
certain words there is offered up a real sacrifice expiatory for the sins of the living and the dead Non solum pro sidelium vivorum peccatis poenis satisfactionibus aliis necessitatibus sed pro defunctis in Christo nondum ad plenum purgatis ritè offertur And again Can. 1. Si quis dixerit in Missa non offerri Deo verum proprium sacrificum Anathema sit That is In the Mass is offered rightly not only for the sins punishments satisfactions and other necessities of the living but for the dead in Christ also And if any man shall say that in the Mass there is not a true and proper sacrifice let him be accursed Contrary to this idolatry blasphemy and superstition In the publick form of Administring the Sacrament in the Prayer Consecratory in our Liturgy whereby the Bread and Wine is set apart for that holy use Prayer before the distribution of the Sacrament The entrance is this Almighty God our Heavenly Father which of thy tender mercy didst give thine only Son Jesus Christ to suffer death upon the Cross for our Redemption who made THERE BY HIS ONE OBLATION OF HIMSELF ONCE FOR ALL a full perfect and sufficient sacrifice oblation and satisfaction for the sins of the whole world and did institute and in his holy Gospel command us to continue a perpetual MEMORY of that his precious death until his coming again Transsubstantiation Artolatria Communion in one kind Concil Constant Sess 13. What should I speak of Transsubstantiation and of the worshipping of the Host whereas the Prayer-Book teacheth us to believe it is Bread and Wine still and to lift up our hearts to worship Christ in the Heavens The defrauding of the people of one half of the Sacrament the Cup licèt Christus post coenam instituerit suis discipulis administraverit sub utraque specie panis vini hoc venerabile sacramentum tamen hoc non obstante c. that is though Christ instituted this after Supper and administred it unto his Disciples under both kinds of Bread and Wine yet this notwithstanding They forbid the Priest to give it so under the penalty of Excommunication 7. Sacram. Corruption of Bapt. c. 5. Prayer for the dead Concil Trid. Sess 9. sub p. 4. Decret 1. The multiplying of the Sacraments the vitiating of Baptisme by superstitious ceremonies of exorcising with Cream Spittle c. All which foul Spirits are cast out by the Liturgy from our worship with multitude of others I shall but name one more that you may tell them on your fingers And that is prayer for the dead Whereas the Church of Rome it self doth teach that there is no use of Prayer for the damned because Purgatorium pro eis tantum esse qui cum venialibus culpis moriuntur Bell. de purgat lib. 2. cap. 1. ad fin A wise distinctâ—on rursum pro illis qui discedunt cum reatu poenae culpis jam remissis Purgatory is for those only that dye in smaller sins or in guilt of punishment the offence being pardoned Now our Church excludeth the use of Prayer for any deceased For those who dye excommunicate they have no solemn Burial And for others who dye in the Faith and Fellowship of the Church it prayeth not Form of Burial whilst the earth is cast upon the body but first professeth its Faith of their happy Resurrection Forasmuch as it hath pleased Almighty God to take unto himself the soul of our dear Brother here departed we therefore commit his body to the ground in sure and certain hope of resurrection to eternal life c. Then professing against Purgatory it saith Almighty God The Thanksgiving before the last Collect at Burial with whom do live the spirits of them that depart hence in the Lord and in whom the souls of them that be elected after they be delivered from the burden of the flesh be in joy and felicity Lastly it giveth therefore thanks We give thee hearty thanks for that it hath pleased thee to deliver this our Brother out of the miseries of this sinful world c. Where by the way let it not offend that this form is applyed to all Why the same form is applyed to all that are buried For first it useth the word hope not knowledge Secondly it is applyed only to those who dye visible members of the Church and not excommunicated So that charity doth not interpose its private judgment where the Church hath not pronounced hers To conclude the Br. must consider that the Liturgy was directed on purpose to oppose Popery as was noted above His Majesty remembring with what doctrine the Church of England in her first and most happy reformation did drive out the one and keep out the other namely Popery and Separation saith his Grace of Cant. And thus much in answer to the fifth general Exception viz. Popery Superstition and the mass-Mass-Book SECT VI. Of the Non-establishment of the premises by law COme we to the sixt viz. That the doctrine the worship the discipline and government are not established by law in this Church and Nation This I shall reply unto in reference unto them all in general first and then descend unto the severals 1. The Authors of the Book intituled Reasons shewing the necessity of Reformation c. And here before I come to the matter it self I must take leave to speak a word unto these objectors And it shall be in their own Language namely that they are like to give a sad account unto God or in a more Authentick one that they must look unto it for this their writing As they will answer before God for such evils and plagues wherewith Almighty God may justly punish his people for neglecting this good and wholesome Law Act for uniformity of Common-Prayer vîz the Act 1 Eliz. 1. establishing the form of Gods worship The obedience unto which and other tending to the setling of Religion among us hath been so much shaken by the form and appearance of truth and godliness which their Treatise hath without the power thereof seemed to have This to their persons 2. Their scope Next for their scope they express it not to be a reformation of the things they except at but a plain abolition of them Zâ—nch Epist ad Cardin. Letharing ib. 2. whereas our Lord Christ saith the Cardinal approved by a chief man of our own did not destroy the Temple but only purge it Christus non destruxit Templum sed repurgavit ita ecclesiae in quas irrepserunt aliquot errores abusus superstitiones non sunt convellendae sed repurgandae So the Churches saith he into which some errors abuses and superstitions are crept are not to be plucked up but purged But it seems ubi dolor ibi digitus the Kitchin of the chief supposed Author of that Treatise is like to be cooler for the late restitution having
lost the Revenues of a good part of a Bishoprick as 't is said which he had purchased And it may be others of these Brethren are ejected as they had ejected others For these times are like those Ruffin Hist eccl l. 1. c. 21. Ea tempestate foeda facies ecclesiae admodum turpis erat non enim sicut prius ab externis sed à propriis vastabatur Fugabat alius alius fugabatur uterque de ecclesia erat praevaricatio erat lapsus ruina multorum Similis poena sed impar victoria similiter cruciabantur sed non similiter gloriabantur quia dolebat ecclesia etiam illius casum qui impellebat ad lapsum At that time the face of the Church was foul and uncomely indeed for not now as formerly the Church was destroyed by enemies but by her own One is driven the other drives him away and both of them of the Church Offences and falls and ruines there were of many All were like sufferers but not all like conquerors All were tortured alike but all could not glory alike for the Church did lament even his fall that forced another to miscarrry saith the Historian But to leave the men and to come unto the matter 3. Their matter The premises are not established they say because there is Addition Detraction and Alterations made in them since the Originals and first establishment For Answer Object 1 Addit Substract Alterat Answ we may note here a twofold distinction 1. Of persons private or publick 2. Of things lighter or more material to apply these If the Alterations Additions or Detractions alledged be done by private hands and in things of lesser moment Misprisions in lesser things by private hands the main continuing unviolate It would be better thought on whether such a misprision be it casu or consilio unwittingly or willingly ought to invalid a publick act For then perhaps neither the Brethren have an authentick Bible nor any Lawyer a true Statute-Book because there are many faults do happen by the pen and by the press which may have happened in the things we speak of But secondly if such alterations In more material ones and by publick persons c. be made by publick persons or in things material it must be considered what powers the Laws do give unto them in these affairs now it is certain and the Brethren acknowledge it that until 17 Carol. 11. The King had freedome by Law to appoint under his Broad Seal Commissioners for Causes Ecclesiastical Reasons for Reform p. 51. to amend whatsoever might be reformable in the Church And in the Act for uniformity of Common-Prayer Act for uniformity of Com. Prayer at the end of it it is granted unto the Queen that if there shall happen any irreverence in the service of God by the mis-using the orders appointed in the common-prayer-Common-Prayer-Book she may by her Commissioners or by the advice of the Metropolitan ordain further rites or ceremonies for the advancement of the glory of God c. Several Acts in K. Hen. 8. Edw. 6. Q Eliz particulaâ—ly that of 1 Eliz. cap. 1. Necessit of Reform p. 50. Now by this and other particular Acts that restored all Ecclesiastical power from the Pope unto the Crown And particularly by the Act of 1 Eliz. cap. 1. wherein having first united and annexed all Spiritual and Ecclesiastical jurisdiction to the Imperial Crown of this Kingdom they are the words of the Brethren it addeth what power shall be given by commission under the Great Seal to exercise the same in this following clause viz. And that your Highness your Heirs and Successors Kings or Queens of this Realm shall have full power and authority by vertue of this Act by Letters Patents under the Great Seal of England to assign name and authorise when and as often as your Highness your Heirs and Successors shall think meet and convenient and for such and so long time as shall please your Highness your Heirs or Successors such person or persons being natural born Subjects to your Highness your Heirs or Successors as your Majesty your Heirs or Successors shall think meet to exercise and use occupy and execute under your Highness your Heirs and Successors all manner of jurisdictions priviledges and preheminencies in any wise touching or concerning any spiritual or ecclesiastical jurisdiction within these your Realms of England and Ireland or any other your Highness Dominions and Countries And to visit reform redress order correct and amend all such errors heresies schismes abuses offences contempts and enormities whatsoever which by any manner spiritual or ecclesiastical power authority or jurisdiction can or may lawfully be reformed ordered redressed corrected restrained or amended to the pleasure of Almighty God the increase of vertue and the conservation of peace and unity of this Realm Now howsoever the Brethren would make this Act void after the Act of 17 Car. 1. of which anon yet the things we speak of being transacted before remain in force by vertue of that Act. And certain it is that not only the Kings themselves but the Parliaments also the Judges the Ministry have always thought that by the King some alterations might be made by vertue of these Acts without violation of Law provided nothing were done contrary to any thing in the Book contained Preface to the Com. Prayeâ— Book especially when the King shall be supplicated by his people thereunto Hence the King in his Proclamation for the Authorizing of the Book of Common-Prayer by occasion of the Conference at Hampton Court which having reflected on saith Kings Proclamat for establishing the Book of Com. Prayer And for that purpose namely to satisfie the scruples of some tender consciences gave forth Our Commission under Our Great Seal of England to the Arch-Bishop of Canterbury and others according to the form which the LAWS of this Realm in like case prescribe to be used to make the said EXPLANATION c. And it is also certain that the same not only Kings successively but also Parliaments and Judges with all the other Magistracy have taken all the premises viz. The Doctrine or Articles of Religion the Worship or Common-Prayer-Book The Discipline and Government to be established by Law Or else how will the Brethren or how can any other free the Kings from Arbitrary Government the Parliaments from betraying the publick liberties the Judges from perjury and perverting Law and other Magistrates from oppressing of the people if men have been punished for disobedience to these if not established by Law But surely we may more safely confide in the judgment of so many Acts of Parliament and Laws of so many Princes By divers Ministers of sundry Counties so in the title K. Ja. Instructions to Preachers 1622. Artic. 4. Parliaments Judges Magistrates then in the conjectures of certain Country or County Ministers what is Law The rather because this being a Prerogative Ecclesiastical
jurisdiction belonging to Soveraign Princes is expresly forbidden Ministers to meddle with further then they are presidented in the Homily of Obedience and in the rest of the Homilies and Articles of Religion And besides that the declaring of Law in general is proper to the Judges for to you saith our * Kings Speech at the Dissolution of the Parl. after his assents unto the Petition of Rights late Soveraign speaking to the Judges in Parliament only under me belongs the interpretation of Law But Thirdly should we grant that according to the punctilio's and formalities of Law they should not be established by that of the Land yet the Church hath its Law also that whatsoever is imposed by the Governors thereof for edification Note agreeable or not repugnant to the Scriptures especially if God and experience have set their seal thereunto as the premises have had and that custome and tract of time have given them prescription which the Apostle after all reasoning flies unto if such things should be excepted against by others 1 Cor. 11.16 yet doubtless very improperly by those 1 Cor. 9.1 2. whose seed of generation and milk of infancy and strong meat of riper age they have been in the Lord. Yea I add and who by their profession and subscripsion have been particularly obliged to them But oftentimes it cometh to pass that the watchmen themselves who were appointed for the Safeguarding of the Church Serm. before the Hâ— Com. Feb. 18. 1620. prove in this kind to be the smiters and wounders of her saith the Primate of Ireland And no marvel for veteres scrutans historias invenire non possum scidisse ecclesiam de domo Dei populos seduxisse praeter eos qui Sacerdotes à Deo positi fuerant prophetae id est speculatores Searching the antient Records Hier. in Hos 9.8 Tom. 6. I cannot find that any other have rent the Church and have seduced the people from the house of God but they who have been appointed Priests by God and Prophets thar is Watchmen saith St. Jerome I have done with the first Exception against the premises viz. their non-establishment in general Subsect 1. Articles not established COme we now to the particular proofs of their non-establishment with replies unto them And first 2. Partic. Except against the establishment of the premises the Doctrine or the Articles of Religion they are not say the Brethren established because neither doth the Act 13 Eliz. name them in particular nor so much as their number but only the title page nor is it known where the original is enrolled Answ Omitting what several others may have more pertinently answered in their replies to the Brethren none of which I have read my conceptions are First Necessity of Reform p. 1 2 That this reflects gross negligence upon the then Parliament if they laid that foundation weak upon which the whole fabrick of Religion in this Church was to be raised But Secondly Do the Brethren imagine that the Parliament intended to establish titulum sine re the title and leave the matter uncertain Surely not only that Parliament but all since The Princes also and Judges ever since have taken the Articles as now they are to be confirmed then K. Declarat bâ—fore the Articles 4 Car. 3.1 and to contain the true Doctrine of the Church of England who surely had good assurance that they did accord with the original Thirdly Again if all Acts of State be void whereof the originals are not extant although confirmed by Act of Parliament what the inference may be I leave to the Learned in the Laws to judge for my self I take it to be a suggestion of a very dangerous consequence This for the Articles Subsect II. Common-Prayer-Book NExt for the Liturgy or Common-Prayer-Book That they say is not established First because it is not the same that was established by the Parliament 1 Eliz. 2. And secondly because if it were yet it is not established by Law because that of 1 Eliz. 2. it self doth not appear to be established neither because it is not agreeable to the Act nor annexed to it nor the original to be found 1. Com. Prayer Book of Q. Eliz. To begin with the Book of Queen Elizabeth and then to come to that now in use Touching the former the Act of 1 Eliz. 2. touching uniformity of Common-Prayer and Administration of the Sacraments enjoyneth the use of that Book with the allowance of one alteration or addition of certain Lessons to be used every Sunday in the year Except And the form of the Letany altered and corrected and two sentences only added in the delivery of the Sacraments to the Communicants and none other or otherwise from the Common-Prayer Book confirmed by Parliament in the fifth and sixth years of Edw. 6. Now because the Book of Q. Elizabeth referreth to that and that the alterations mentioned in that of Q. Eliz. from that of Edw. 6. are not particularly named in the Act for conformity of Common-Prayer And because the original Book of Edw. 6. is lost and this of Q. Eliz. printed differs from that of Edw. 6. the Brethren infer that the Book of Q. Eliz. is not established or not evident that Answ 1 it is established by the Act. I might answer That these being niceties of Law and the alterations insisted on either in Q. Eliz. Book or in the present one from that Answ 2 not being many or much material And being generally Answ 3 received as established the matter being godly Answ 4 and presence of God in the comfort and edification of Answ 5 his people thereby evidently approving of it I might as I said answer viderint alii let men of skill in Law look to that point But seeing I take their objections from Law to be easily answerable go to let us try their strength The Parliament of the 1 Eliz. 2. Q. Eliz. Liturgy established did know that the former Book of 5 6 Edw. 6. was abolished by an Act 1 Mar. 2. and mention it in the Act. And that the Original was taken off the Parliament Roll and so lost They did not think it necessary notwithstanding this either to name particularly the alterations made or to annex the Book unto their Act. Now the Q. and Parl. did judge that they had done enough to establish the Book the Brethren affirm not Wherein if they were right in their matter yet not in their modesty But they are amiss there also For the Parl. knowing the Book of Edw. 6. to have been in all Churches and in every mans hand and themselves allowing not the original which was lost but the printed ones with the alterations they mention it was most easie for any man to find by comparing the Books printed by this Act with those of Edw. 6. which were the alterations the Parl. having named where they were and concerning what But because by this it appears according
to the judgment of these Brethren that the Q. and these Parl. then were in matter of the greatest moment the establishing of the Doctrine and Worship Articles and Liturgy of Almighty God and means of the salvation of men either so ignorant that they understood not what was requisite to the full establishment of their own Acts or so negligent that they minded it not as they should And seeing all the Kings and Parliaments since have swallowed their error As also all the Judges of the Land who do not only sit in Parliam to give advice but also have judged in their several Circuits the violations of those Books And because the present and future Parliaments may be subject to the like miscarriages may it be prevented in a better way then by the Parliam restoring to the Clergy the liberty of being elected Burgesses lost as I take it but in Henry the 8 th his time and so the Brethren may obtain places in the House of Commons and the Parliament enjoy the benefit of their guidance 2. To their instances particular in their printed sheet of alterations in the first printed book of Queen Elizabeth from that of Edward 6. viz. certain Saints days in the Kalender 1 Saints days but in black letters instead of others that were named in that of Edw. 6. Secondly certain Lessons of the Apocrypha appointed to be read instead of some out of the Canonical Scripture which were before appointed in the book of Edw. 6. For answer to both these first in general we have heard above to which I refer the reader Next in particular to that of the Saints days it doth not seem to hazzard the bringing in of new Holy-days both because as the brethren acknowledge they are set down in black letters those to be kept Holy-days in red but especially because the number of Holy-days is stinted they are set down by name in the Liturgy and a prohibition of any other to be kept so that as long as the book remains as now it is there can be no peril of that It may be the change of names was because the days now put in might be days of payment of mony or days of Law or perhaps unworthy persons names put out and better put in their room as Mr. Fox did in that Kalender of his Martyrology But this whatsoever it be makes no alteration in the Service or in the reading Yea but the alteration of the Chapters does 2. Apocryphal chapters To that therefore I say that this alteration was done either casu and by chance or consilio and of purpose And then either by privat hands or by publick authority by the Queen or Commissioners from her according to the clause in this Act authorising her for explanations In all which respects I refer unto the general answer afore-going But more particularly They might be altered upon some such suggestions as was made afterward by the Brethrens Ancestors modestly at the Conference of Hampton-Court of which afterwards To the Second 2. Book of Common-prayer aâ— it now stands established The book of Common-prayer as it now stands as established which the Brethren oppose as differing from that of Queen Elizabeth in alterations detractions and additions For answer first in general We must reflect on what hath been said above viz. That such alterations as have been made by Royal authority by commission under the great Seal being made but for explanations fake and containing nothing contrary to any thing in the book contained doth not derogate from the authority and establishment of the book but such alterations are confirmed such power being yielded to the Kings of this Nation by the Laws K. James Proclamation for uniformity of Com. prayer And for that purpose gave forth Our Commission undes Our Great Seal of England to the Arch-bishop of Canterbury and others according to the form which the LAWS of this Realm in like case prescribed to be used to make the said EXPLANATION c. saith the King upon occasion of the alterations made at the Instance of the Brethrens predecessors at the Conference at Hampton-Court But to come unto particulars first to the Alterations 1. Alterations in the Liturgy That of Holy-days hath beâ—n replyed unto as also that of Apocryphal Chapters To which I add R. Hook eccles pol. l. 5. § 20. That it cannot be reasonably thought that we do thereby offer disgrace unto the word of God For in such choice we do not think but that fitness of speech may be more respected than worthiness of matter But this alteration whatsoever it were was made as by the authority of the King By whose means the Apocryphal chapters were altered so it seems by the occasion of Dr. Reynolds anotations For the King said That Dr. Reynolds should note those chapters in the Apocrypha books where those offensive places were and bring them But why do the Brethren appear now so zealous for the reading of the Scripture Conf. Hamp Court p. 63. Matth. 15. which they had almost laid aside in the publick worship for their own traditions i. e. for what they thought better to deliver unto the people 3. As for the alterations made for explanations sake K. James explanation of the present Liturgy by the King at the suit of the Non-conformists at that Conference now made violations of the Statute and essential alterations of the book they were not in any part of the substance of the book it self not in any prayer Not any alteration in the matter of the Liturgy or Exhortation and so in no one point either of Doctrine or Worship let the Reader note against the calumnies insinuated by these Brethren but onely in some two or three words in the old Translation of the Gospels And in a few Rubricks Hook eccles pol. l. 5. § 19. which are directions for the service The words altered in the Gospels wherein the steps of the Latine-service-book have been somewhat too nearly followed they are these 1. ' And Jesus said to them Conf. Hamp Court p. 86. to be put twice into the Dominical Gospels instead of Jesus said to his Disciples Though at the Conference it was answered That for ought that could appear by the places Ibid. pag. 63. he might speak as well to his Disciples as to the Pharisees The alterations in the Rubricks are Ibid. pag. 86. 1. Before the general Absolution is put or Remission of sins which before was onely Absolution 2. In private Baptism the lawful Minister present before it was then they minister it 3. In the same Rubrick they procure not their children to be baptised before it was they baptize not children 4. In that before Confirmation Examination with Confirmation of children it was appointed but I do not find it was done So that as the alterations of the words of the old Translation were but two so these in the Rubricks are but three And none of
Scripture This refers especially to the seventh Article touching Predestination c. whose words in the latter part they are Lastly Ministers are not prohibited absolutely from searching but from that which is curious Answ 5 and beyond sobriety This for the doubtfulness of the Articles The second exception is their erroneousness 2. Error for on this the Brethren insist though under the other covered head of doubtfulness First because it is said Not every deadly sin committed willingly after Baptism Artic. 16. is a sin against the holy Ghost they infer that the Church holds the distinction of venial and deadly sin which is Popish What if the Article speak in the then received language and according to such distinction not owning of it therefore in the sense held by the adversary but using it for the purpose they had in hand viz. that though all sins be deadly of themselves yet seeing some are greater than other grant the worst which they call deadly sin as we usually express a great evil by that word that it is a deadly one as a deadly grief a deadly mischief yet is not every such a sin against the holy Ghost especially when the Church hath in other places so plainly declared her self to the people as in the Homilies Catechism and common-prayer-Common-prayer-book in the last whereof it prescribeth confession of sins to be made twice every day by all the Congregation Now it is not to be thought that every one is guilty of deadly sin every day in the sense expressed so that the people are in no great danger by that expression And the Articles declaring Artic. 11. Artic. 22. that we are accounted righteous before God onely for the merit of our Lord and Saviour Jesus Christ And that there is none other satisfaction for sin but that offering of Christ alone and damning of all Purgatory Pardons worshipping of Images and Reliques and invocation of Saints do declare they count no sin in it self venial but by the blood of Christ Again Artic. 20. where because 't is said The Church hath power to decree Rites and Ceremonies and authority in controversies of faith Because the Kings declaration and the Act before that say That the Articles must be taken in the literal and grammatical sense they infer ' That if a Convocation declare any thing in the premises they must assent and subscribe in the literal sense or be deprived But I it is not forbidden either by that Act or the Kings Declaration to enquire the literal sense and so to examine them nor 2 are they required by that declaration to subscribe to what a Synod shall conclude in the literal and grammatical sense of such conclusions or Canons but onely to the literal and grammatical sense of the Articles This therefore is a captious inference upon the Declaration and the Act. And so much more are their exceptions against the 34 Article That whosoever through his own private judgment willingly and purposely doth openly break the Traditions and Ceremonies of the Church which be not repugnant unto the Word of God and be ordained by common authority c. But are there not three or four Cautions in it that should defend it from all calumny 1. That these Traditions and Rites must not be repugnant to the Word of God 2. That they be established by common Authority 3. That a man do transgress of his own private judgment And 4. willingly purposely Yea and 5. openly This exception taketh away the obedience to all Church-Laws yea to all Civill Laws they may as well except against subscribing if any such Act were to the sense of this Article applyed to the Laws of the Kingdom As suppose they should be enjoyned to subscribe That whosoever shall through his private judgment willingly and purposely openly break the Laws of the Land which be not repugnant to the Word of God and be ordained by common Authority and to take these words of the Act in the literal and grammatical sense without putting their own private or new sense upon it c. Would not such persons be thought unworthy to have any place in any Common-wealth that should refuse And why then in the Church surely they must be both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men without yoke and without use and that per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is pernitious unto all Societies and men of Belial 3. Artic. 35. Their third exception is against Artic. 35. wherein is required the subscribing to the Book of Homilies as a godly and wholesome doctrine and necessary for these times Against this they object that there are false doctrines or assertions in them First in general subscription to the Homilies is intended by the Church The Homilies how to be understood in Subscription not in so punctual and verbal a degree as is required unto the Articles as appears because the Articles are to be distinctly and severally read and the expressions in them every one assented to the Homilies not so but onely as they agree with the Articles which are the superior rule unto them Not therefore to every expression or sentence no nor doctrine nor assertion if any were contrary to the definitive doctrine of the Articles All men know that there is a greater latitude of expression allowed to popular Sermons as the Homilies are than to Articles And the Brethren would have their Sermons to contain necessary and wholesome doctrine yet perhaps will not be so hardy as to affirm that they may not have uttered some sentences not so true or congruous if exactly scanned or that nullnm unquam verbum emisit eorum quisque quod revocare vellet as he said above And lest there should any inconvenience arise to the people though now the danger is little the Homilies being so much if not too much laid aside the Common-prayer and reading of the Scripture publickly together with preaching according to the Articles are provided as a remedy Yea which is more if one Homily speak less warily in any material point it is corrected in another as in the Homily of Alms-deeds seeming in one passage or so to ascribe some kind of merit unto them though it doth not taking the word properly yet it explaineth it before-hand in another namely in the Homily of Salvation or Justification wherein that doctrine is excellently set forth as also in the Homily of Faith So when in the Homily of Alms Tobith is cited as Scripture not onely the Article doth regulate that expression but every ones Bible also Instructions to Preachers Artic. 1. Ann. 1622. Besides every exhortatory expression must not be called a doctrine or an assertion but that which as a point is purposely insisted on to be maintained of which sort I believe verily the Brethren will never be able to instance in any one out of the Homilies And indeed had they observed the instructions of King James above mentioned viz. That no preacher
under the degree and calling of a Bishop or Dean of a Cathedral or Collegiat Church and they upon the Kings days and Festival days do take occasion by the expounding of any Text of Scripture whatsoever to fall into any set discourse or common place otherwise than by opening the coherence and division of his Text which shall not be comprehended and warranted in essence substance effect and natural inference within some one of the Articles of Religion set forth 1562. or in some of the Homilies Note set forth by authority in the Church of England not onely for a help for the non-preaching but withal for a pattern and boundary as it were for the preaching Ministers And for their further instruction for the performance hereof that they forthwith read over and peruse diligently the said Book of Articles and the two books of Homilies This I say had they observed the sound godly and comfortable doctrine therein contained might perhaps have so endeared them as not to be traduced by them so reproachfully that I say not their peoples edification the Kingdoms quiet and their own peace might have been more then now it is or like to be As to particulars the instances they give are few in number but two and weak in strength to bear up so heavy a charge as false doctrine The first is out of the Homily of the time and place of prayer part 1. Particular exception against the Homilies 2. 't is said that therefore plurality of wives was by special prerogative suffered to the Fathers of the old Testament because every one hoped and prayed that the blessed seed that should break the Serpents head might come of his stock The Brethren except As if every one did not know out of what Tribe Christ was to issue I answer No for these words may refer unto the Fathers more antient before any distinction of Tribes were Secondly After the distinction of Tribes it was long before this truth was made known and not till the latter Prophets if even by them understood of the people The next place is out of the Homil. of Alms-deeds part 2. pag. 160. The same lesson doth the Holy Ghost teach us in sundry places of Scripture saying Mercifulness and alms-giving purgeth from all sins and delivereth from death and suffereth not the soul to come into darkness The wise Preacher the son of Sirach confirmeth the same when he saith That as water quencheth burning fire even so mercy and alms resisteth and reconcileth sins Two particular places excepted against Against this passage they have three Exceptions 1. Against the expression reconcileth sins excellent sense say they Well we shall see how good theirs will be anon 2. Against the matter 3. Against the proof of it first for the matter they say that a charitable construction of them may be wyar-drawn implying they are not simply justifiable But why did not the Brethren retain so much ingenuity I say not honesty as to give the Homilies own explication of them which in that very page and the next saith But ye shall understand How good works do away sins dearly beloved that neither those places of Scripture before alledged neither the doctrine of the blessed Martyr Cyprian neither any other godly and learned man when they in extolling the dignity profit fruit and effect of vertuous and liberal alms do say that it washeth away sins and bringeth us to the favour of God do mean that our works and charitable deeds is the original cause of our acceptation before God or that for the dignity or worthiness thereof our sins may be washed away and we purged and cleansed of all the spots of our iniquity for that were indeed to deface Christ Note and to defraud him of his glory But they mean this and this is the understanding of those and such like sayings That God of his mercy and special favour towards them whom he hath appointed to everlasting salvation hath so offered his grace especially and they have so received it fruitfully that although by reason of their sinful living outwardly they seemed before to have been the children of wrath and perdition yet now the Spirit of God mightily working in them unto obedience unto Gods will and commandments they declare by their outward deeds and life in the shewing of mercy and charity which cannot come but of the spirit of God and his especial grace that they are the undoubted children of God appointed to everlasting life And a little after The meaning then of these sayings in the Scriptures and other holy Writings How to understand the Script and Fathers concerning good works Alms-deeds do wash away our sins and mercy to the poor doth blot out our offences is That we doing these things according to Gods will and our duty have our sins indeed washed away and our offences blotted out not for the worthiness of them but by the grace of God Note which worketh all in all And that for the promise that God hath made to them that are obedient to his commandement that he which is the truth might be justified in performing the truth due to his promise Alms-deeds do wash away our sins because God doth vouchsafe then to repute us as clean and pure when we do them for his sake and not because they deserve or merit our purging Note or for that they have any such strength or merit in themselves In which words a double account is given of those expressions in Scripture which seem to attribute justification and salvation unto good works First Because they declare a man to be the child of God and to be endued with his Spirit and so do evidence that his sins are pardoned Secondly Because God hath unto believers promised a reward unto his own graces and especially that of Love and that which is prima charitatis deificantis filia eleemosyna as Theophylact calls it the eldest daughter of divine Charity Almes-giving Then which what could be spoken more Orthodox or more comfortable I know not But secondly Lest they should say these Answers are invented to salve Apocryphal and other human expressions they are to remember that the same doctrine for substance is delivered by our Saviour Christ and his Apostles Matth. 5.7 Chap. 6.14 As where he saith Blessed are the merciful for they shall obtain mercy Again If ye forgive your Heavenly Father will forgive you which proceeds upon the same ground Luke 11.41 Also Give almes of such things as yee have and behold all things are clean unto you Calvan Harm Which Calvin expounds in this sense And in the next Chapt. Sell that ye have and give Almes Provide your selves bags which wax not old Luke 12.33 A treasure in the Heavens that faileth not c. And that expression Love covers a multitude of sins is used by the Apostle Peter 1 Pet. 4.8 Gal. 5.6 as well as James to the same effect And the
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
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
as few as may be and that we leave mens judgments free in many things by reason that the obscurity in a number of them is exceeding great I have done with the first general head the Doctrine and Articles wherein as being the foundation the more time hath been expended CHAP. IV. Of Worship and of the Directory there of the Liturgy SECT I. Of Worship THE next is Worship 2. VVorship 1. In it self wherein the thing especially to be observed is Purity as in Doctrine Truth Now the purity of worship I take it Purity of it wherein consisting is defin'd by the matter whereof it is composed the object whereunto and medium or mean by which it is directed if these be right the Worship it self is pure For the evidencing that ours is such consider we it first in it self and then in the Appendixes of it the Ceremonies 1. In it self That of the Church of England such and so our Worship in the Church of England is directed onely to the onely true God in the Unity of Essence and Trinity of Persons the Maker and Governor of all things And the Worship which we tender unto him is for matter according to his will as shall be proved Lastly it is by the onely and alone medium and mediation of God manifested in the flesh the Man Christ Jesus but of the Creatures whether the blessed Virgin although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Mother of God or Saint or Angel we joyn none with him as is to be seen in the frequent closure of our prayers in the publick Liturgy The second Collect in the Letany Through our ONELY Mediator and Advocate Jesus Christ our Lord. Which is also proved negatively because there is in the Liturgy no prayer neither directly nor indirectly to any but God himself nor by any other but Jesus Christ 2. In the Ceremonies which destroy not the substance of worship 2. In respect of Ceremonies which are annexed to it Now Ceremonies being but the appendixes and circumstances of Worship either as ornaments or advantages to it unless they be such as at least imply either another object or person to be worshipped than God or another Mediator than Christ and so a contradiction to the worship whereon they hang How should they destroy the purity of worship Perturb and trouble it they may by their multitude or unusefulness but vitiate it they cannot Now all our Ceremonies are so few in number and so explained eâ—ther by Doctrine or Canon or other publick writings for their * Dr. Burgess of the three innocent Ceremonies See the form of private Baptism and Can. 30. with the Rubricks Mr. Ph. N. innocency and use that they seem not capable of the former evills though they had been all urged But for the matter of our worship the most weighty men of the other ways do not much except against it I am sure I have heard one of the best of them acknowledge lately That there was nothing in the Common-prayer-book for the matter of it against the word of God Now all separation is a division all division tends to dissipation But to commit this against a Church whose worship is for the matter sound and the Ceremonies not opposite thereunto because some of them have been abused formerly to superstition savours of worse then their weakness 1 Cor. 10.25 28. who refused the meat though in the shambles because it had been once consecrated unto an Idol But rather take we his advice misericorditer igitur corripiat homo quod potest Aug. contr epist Parmen lib. 3. cap. 2. quod autem non potest patienter ferat cum dilectione gemat atque lugeat donec ille desuper emendet corrigat aut usque ad messem differat erradicare zizania paleam ventilare Let a man therefore gently amend what he may and and what he cannot let him bear with patience and lament with love until God from above do reform it or correct it or defer until the harvest the rooting out of the tares and the winnowing of the chaff But in particular the Ceremonies are but four especially Bowing at the naming Jesus The Cross in Bapt. Keeling at the Communion And the Surpliss in reading Service Omitting what hath been satisfactorily discoursed on these by others as [a] Conser Hampt Court King James [b] Can. 30. The Canons of 1603. Can. 30. [c] Eccles Polit. Mr. Hooker [d] The three Innocent ceremonies Hieron in Isa 45.23 Mr. Burgess and divers more I shall for the first recite the Judgment of Antiquity represented by St. Jerome on those words of Isaiah By my self have I sworn that every knee shall bow to me c. Hoc jurat quòd Idolis derelictis omne genu ei flectat coelestium terrestrium infernorum omnis per illum juret lingua mortalium In quo perspicuè significatur populus Christianus Moris est enim ecclesiastici Christo Genu flectere Bowing at the name of Jesus Quod Judaei mentis superbiam demonstrantes omnino non faciunt This he swears That forsaking Idols every knee should bow to him of things in Heaven in the Earth and under the Earth and every tongue of mortal men swear by him in which is clearly signified the Christian people for it is the custome of the Church to BOW the KNEE to Christ Which the Jews declaring the pride of their hearts will by no means do Wherein Explained we may note two causes of refusing to bow at the naming of the Lord Jesus First Jewish unbelief and secondly The like haughtiness and pride of spirit To which we may add in respect of some I hope a needless fear of superstition Touching the next the Cross in Baptisme Although I cannot hope to satisfie those whom the Canon of the Church hath not satisfied Against which Canon Cross in Bapt. Can. 30. the late Authors of the Treatise of the necessity of Reformation have this Exception that it hath not with its reasons Pag. 60. Ed. 2. added either Scripture or Fathers Whereas it mentions both though naming none By this reason they may decline all the Articles yea and most Confessions in Europe which generally omit both as being too paedantical for a confession or the Canons of a Church Wherein also their iniquity as well as unskilfulness appeareth Who say of the Rubrick explaining the use of the ceremony of kneeling at the communion Pag. of the inserted sheet the third that the Compilers had solidly and excellently declared in what sense they intended kneeling at the Communion omitted in the Book of Q. Eliz. and yet that hath neither Scripture nor Father alledged But this pleased because it ministred quarrel against the present Common-prayer-book I might refer for more ample satisfaction to the exact diligence in this point also of that hyperaspistes of our Church in these matters Mr. Hooker Eccles Polit. li. 5. §
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
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
their usual mistakes For first they are in the Roman and Paris Edition of the Greek and in many antient Eastern Psalters as is noted in those Bibles As also are they in that Edition so magnifi'd by Austin which he followed in his Exposition of the Psalms Aug. in Ps 13. But howsoever they are Scripture and are found altogether in Rom. 3. as themselves acknowledge I might add that they are also in that follow'd by Jerom Hieron in Ps 13. if that Commentary upon the Psalmes be his which Bellarmine saith is obscura quaestio a difficult Problem When they add Insert sheet pag. 6. Object Answ that the Translation of the Epistles and Gospels is as antient as 25 Hen. 8. and taken out of the mass-Mass-book This is added to make this Translation odious but sure they will grant that the Epistles and Gospels in the mass-Mass-book were first taken out of the Scripture it self But of the Mass-book in general we have spoken above and shewen that every thing in it ought not to be rejected Hook eccles pol. 5. § 19. Conf. Hamp Court pag. 45 46. Lastly for the particular places they name some of them have been objected and answered long since And the difference not overthrowing either faith or manners there being also a correct translation for constant use appointed and these but onely in the Epistles and Gospels which are to be used not so frequently these faults moreover not being many nor of any great consequence are venial That of Hezekiah his destroying the brazen Serpent might have here been omitted having been so fully replyed unto and the disproportion shewn by a learned Pen so long ago And afterward briefly by a learned King Hook eccles pol. l. 5. § 65. Conf. Hamp Court pag. 73. Of which Books and Answers the Brethren take not the least notice whether out of ignorance or want of ingenuity may be left in medio without danger of the Law I hope Necess Reform pag. 18. 1. The Kalender Next after the man that bore the Armour comes the Champion himself after the inserted sheet the solemn treatise where the first title is of the Kalender And the main quarrel against it for appointing so much of the Apocrypha to be read In the Answer to the fourth general Exception of which above To the particulars if any thing sound toward error or be indeed dross should that deprive the Church of the gold contained in the rest Do we not read of the Midwifes lying of Abrahams twice of Rachels stealing her fathers Idols and many other in Scripture which ought not therefore to be rejected Again if it were requisite to spend time in the particulars there might not want perhaps a probable defence Tob. 3. of what either the daughter of Raguel or Raphael the Angel or Asmodeus the evil Spirit or Judith are there said to have done or spoken Jacob said He obtained the portion of Sichem with his sword and with his bowe much after that sense that Judith there speaks according unto Calvins Exposition Jus victoriae ad se transfert quasi divinitus sibi concessum quia in ejus gratiam homicidis Deut peperceret Calv. in Genes 48.22 Simeon and Levi might have a laudable zeal as Judith speaks and God might use it in his secret counsel and did so to purchase a place for Jacob And Jacob own the Land as his conquest though he detest the action The like may be said touching Judith's prayer as no doubt Jahel had hers before she cut of Sisera's head Judg. 4. whom also she slew by the deceit of her lips as well as Judith did Holofernes Genes 30. Did not Rachel and Leah with great Religion bless God for the children that they had made their husband Jacob beget upon their Handmaids Times and persons must be noted And every thing in Scripture is not to be imitated Else we might say as the Brethren Are not these gallant chapters to be read in the Churches The examples then in Scripture must be interpreted by rule and may not also the Apocrypha The next Regiment assaulted by the Brethren are the Redcoats the Rubricks so called 2. The Rubricks because antiently written in red Letters and are directions how to officiate and read the Common-prayer-book the first whereof is cloathed not with a coat of Male but of a Priest at which they fire They say Priest is the old style and title in the Mass-book This Mass-book is the Gorgons head wherewith they terrifie all assailants But was the Mass book ever in English True indeed Fox Act. Mon. in Edw. 6. King Edward the sixth for the appeasing of a rebellion told the Rebels so but that was not as it was the Mass-book but as it was a Prayer-book as little as might be at that time different Besides that prayer-book is not the same with ours now for it hath been reformed more than once since The Mass then never having been in English the word Priest could not be taken thence Yea but it answers to Sacerdos in the Mass-book which signifies Priest Priest That 's the Brethrens translation to avoid Presbyter out of the Mass-book whose evident derivative Priest is with very little alteration If this please not may one more antient and more cheerful be admitted viz. Walter Mapes Arch-deac of Oxf. in King Johns time M. Sâ—r. Sacerdos enim est cùm sacra dederit Tunc verò Presbyter cùm ter praebiberit i. e. When sacred things he gives he is a Priest A Presbyter when thrice before the rest He takes his Cup and so begins the Feast Thirdly Is it equipollent the word Priest to a sacrifice surely not in the etymology for it signifies onely an administration of holy things nor in the use unless we shall say that in the Primitive Church they owned a proper and real sacrifice These Bâ—ethren with the finger point us to take notice That they have seriously consulted Antiquity pag. 47. did they never in all their reading meet amongst a multitude of the like with such a passage as this Cùm haec tanta ac talia multa alia exempla praecedant Cypr. lib. 1. ep 3. quibus Sacerdotalis authoritas potestas divina dignatione formatur quales putas esse eos qui Sacerdotum hostes contra ecclesiam catholicam rebelles nec praemonentis domini comminatione nec futuri judicii ultione terrentur c. Whereas these such so great and so many examples have gone before us of the admonitions and executions of the judgments of God against the despisers of the Priesthood whereby the authority and power of Priesthood is by Gods special providence established what kind of men wouldst thou take them to be who being enemies to Priests and rebels against the Catholick Church are neither terrified with the Lords forewarning nor with the punishment of the judgment to come And what more usual than that title
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-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
renunciatis renunciamus confitemini consitemur Do you believe We believe Do you renounce We renounce Do you confess We confess Vultis volumus As in our own Liturgy in private Baptism ' Doest thou in the name of this child c. Will you We will Afterward Pastor Dominus vobiscum Populus cum spiritu tuo ' The Lord be with you The People answer And with thy Spirit c. and this several times Then in the celebration of the Communion Sacerdos sursum corda Populus Habemus ad Dominum Sacerdos Gratias agamus Domino Deo nostro Populus Dignum justum est The Priest note Priest ' Lift up your hearts The People ' We lift them up unto the Lord the very words we use The Priest ' Let us give thanks unto our Lord God The People ' It is meet and right so to do Again in the Lent and on Wednesdays and Fridays in the use of the Letany The People are appointed to answer the same that ours are O God the Father of Heaven The Litany have mercy upon us Spare us O Lord. O Lord deliver us Hear us O Lord and the rest Minister O Lord deal not with us after our sins People Neither reward us after our iniquities Minister Call upon me in the day of trouble People And I will deliver thee and thou shalt glorifie me Minister Assist us O God of our salvation People And for the glory of thy Name sake deliver us and be mercifull to our sins for thy Name sake Minister Lord shew thy mercy upon us Chorus And shew us thy salvation Minister And enter not into judgement with thy servants Chorus For in thy sight shall no man living be justified Then for the other parts of the Service Repetitions of the People Ecclesia tota canat symbolum fidei Let the whole Congregation sing or repeat the Confession of the Faith And for the Psalms and Hymns Hîc Sanctus subjiciatur quòd ubi erunt clerici ab eis canatur Latinè à populo verò Germanicè Alternatim ter utrinque Id verò quod addi solet Dominus Deus Zebaoth Benedictus â Tota Ecclesia communiter canatur ac ideo Germanicè Here let the Hymn Sanctus be added which if there be Clerks they may sing it in Latine but by the People in Dutch their natural Tongue Repeating by course But let it be sung by course three times by both sides And that which is wont to be added namely Lord God of Sabbath and Benedictus let it be repeated or sung by the whole Congregation together in their own Tongue You see by the Premisses not onely that the Peoples bearing a part in the Service is more antient than the Mass-book but also that our very Answers are so and used in other Liturgies than the Mass-book so that we might justly let our Brethren hear how the lye and meer tale would sound in their own ear Psal 12. but their tongues are their own ' and who is Lord over them To the fourth That they would make these Responds and Anthemes to contradict the Preface of the Book Preface Com. Prayer book where 't is said For the preventing the interrupting of the reading of Scripture be cut off Antiphonies Responds Invitatories and such like things as did break the continual course of reading the Scripture It is to be noted that they do not say Interrupting the reading that all Responds c. do interrupt the reading or that they did cut off all but such as did Answ some by their change and pertinency of matter do help the reading To the fifth 5. No warrant That such answering hath no warrant from the Word and so cannot be done in faith but is will-worship First in general If their meaning be that we must have Answ 1 for every thing in Religion an express word they fall in with the Arrians of old as was shewed above and with the Anabaptists now who urge that argument But do thereby condemn the way of reasoning used by our Lord Jesus Christ by his Apostles and by all men who have ever taken it a lawful way from general grounds to collect particular conclusions And indeed to speak properly without this there can be no reasoning at all for that is nothing else Secondly It condemns all the Answ 2 Liturgies and forms or Directories of Gods worship that ever have been in the world in none of which every particular can be found in rule or example in the Word Thirdly It overthrows the very foundation of Answ 3 those that should be drawn out of the Word for seeing there is not there set down any form of publick worship in all the parts of it and in each particular how is it possible that from thence any Liturgy can be drawn if this ground be good that every several must in particular be warranted thence Our Saviour thought otherwise Mar. 9.40 viz. ' That what was not against him was on his part But in particular That there are responds in the publick Answ 2 worship mention'd in Scripture First In particular it would be known by what rule of consequence those who are allowed in Scripture to sing confess and pray altogether for their songs do contain all these may not do it also by parts and turns as the * Neh. 12.24.38 Levites also did both for ease and for solemnity to praise and to give thanks saith the Text ward over against ward And Ezr. 3.11 They sung together by course praising c. Again 1 Pet. 2. 1 Sam. 18.7 The women answer by course by what rule may not the Spouse of Christ the Church and his People who in some sense are called Priests and who are bound to worship him publickly in spirit be permitted orderly to express themselves unto God with their mouthes Next let us come to Examples First in general Examples And for ground we must lay this That solemn and publick thanksgiving is not onely a part of worship but the choicest also of it for He that offereth me praise Psal 50. he honoreth me saith the Lord that is he honoreth me in a special manner Now then Nehemiah set two great companies not of the Priests onely Neh. 12.31 38. but of the Princes and of the People The one went on the right hand c. And vers 38. the other company of them that gave thanks went over against them and I after them and the half of the people upon the wall Namely those that went on the right hand mentioned vers 31. as Tremellius expounds it And in particular to take off the scruple 't is said ' vers 43. That the wives also and children rejoyced so that the joy of Jerusalem was heard even afar off Now is it to be imagined that these companies of the people appointed to praise God the women and children who helped that the joy was heard afar off that these I say spake nothing
he maketh little of to the Romans the times and persons differed The Colossians and Galatians had been long in the saith and now put a righteousness and a necessity in those observations The Romans were but weak in the faith and observed those things as religious exercises which yet they might have more conscience of than was requisite but out of weakness onely not out of conceitedness or carnal wisdom So here Effectual course was to be taken to draw off the minds of the people from the opinion they then had of the Bishop of Rome which now being effected we must take heed we go not to the other extreme by continuing of that prayer to alienate more and more those amongst us affected to him from our publick service which the Act against Recusancy not then made doth oblige them to frequent Hence both the precept of King James Act against Recusancy prohibiting bitter invectives and undiscreet railing speeches against the persons of either Papists or Puritans Directions for Preachers anno 1622. Art 5. Dr. Ushâ—r And the practice of those in Ireland related in my hearing by the late Lord Primate not to inveigh against Popery it self but as the Kings words are modestly and gravely when they are occasioned by the Text of Scripture free both the Doctrine and Discipline of the Church of England from the aspersion of either Except 6 To that Exception they have against three Prayers one for the Queen or King another for the Bishops a third for Queen Anne and the Royal Family Additions of Prayers c. onely because not confirmed by Parliament and therefore not to be used without danger of Law In the Reply to the sixth general Exception hath been answered above To the seventh Exception That whereas the Preface of the common-prayer-Common-prayer-book saith That things uncertain vain and superstitious be cut off and nothing ordained to be read Preface Common-prayer but the very pure Word of God the holy Scripture or that which is evidently grounded on the Except 7 same And that the Collects for Christmas day and Whitsunday say That Christs was born on this day and that the Holy Ghost descended as on the other viz. Whitsunday and these to be read seven days after They say first Pag. 29. n. 7. On what Scripture is it evidently grounded that Christ was born on this very day As also that the Holy Ghost descended on that day seeing it is a moveable Feast and that therefore it is gross lying to Answ 1 God and horrible abusing of God in Prayer First we must distinguish betwixt things and the circumstance of them which are especially Time and Place No thing that is no matter of Doctrine or point of Worship requisite to edification in faith and holiness is appointed to be read but out of the very pure Word of God or that which is evidently grounded on the same But as for circumstances of times or names of places they are not either Doctrine of Faith or Matter of the Worship but Appendixes which vary not the substance of the Book 2. In particular Collect for Christmas day On Christmas day they appoint these words ' O God who hast given thy Son this day to be born c. First they do not say as the Brethren unfaithfully relate it this very day then indeed it might have been doubtfull but this day which admits a latitude and doth not binde the understanding to that very day it is sufficient if it be so commonly conceived and taken Aug. Ep. 23. ad Bonif. Saepe ita loquimur ut pascha propinquante dicamus crastinam vel perendinam Domini passionem cum ille ante tam multos annos passus sit Nempe ipso die dominico dicimus hod è Dominus resurrexit cum ex quo resurrexit tot anni transierunt Cur nemo tam ineptus est ut nos ita loquentes arguat esse mentitos nisi quia istos dies secundum illorum quibus haec gesta sunt similitudinem nuncupamus ut dicatur ipse dies qui non est ipse sed revolutione temporis similis ejus Thus we often speak saith the Father that when Easter is coming we say to morrow or two days off is the passion Good Friday so on the Lords day we say the Lord rose to day whereas so many years are passed since wherefore is no man so foolish as to say we lye the Brethrens words because we call those days so by way of similitude and likeness to those wherein such things were done No lye then if we say this day or as this day in Austins judgement but onely in the opinion of those whose like for folly had not then been Again Aug. Januar. Epist 119. c. 1. they might remember that even Antiquity did not celebrate it as an Article of Faith Noveris diem natalis Domini non in Sacramento celebrari sed tantum in memoriam revocari quòd natus sit Thou shalt know saith S. Austin that the day of Christs birth is not celebrated as a Sacrament but onely as a memorial that he was born And therefore needed not such exactness in the very day Thirdly the Church of England in saying this day followed the steps of Antiquity which did so account Nam ille Joh. Baptista natus est sicut tradit Ecclesia octavo calendas julias cùm jam incipiunt dies minui Dominus autem natus octavo calendas Januarias Aug. in Ps 132. prope fin Vid. ut de Temp. Serm. 12. quando jam dies incipiunt crescere For he John Baptist saith the Father was born according as the Church hath delivered it on the eighth of the Calends of July that is the twenty fourth of June when the days now begin to shorten but our Lord on the eighth of the Calends of January that is Decemb. 25. for the Calends must be reckoned backward beginning at the first day of the following moneth when the days now begin to lengthen Collect for Whitsunday Fourthly Touching that of Whitsunday they do not say this day as on the Nativity but as on this day noting as S. Austin said above not a Sacrament but a commemoration onely As on this day which is as much as if the Church had said The memory of this benefit we celebrate on this day as if it had been done therein Which is evident to be the Churches meaning because it needed not the Brethrens tuition to make them understand that Whitsunday is a moveable Feast falling sometimes sooner sometimes later Repeating the Collect seven days To the last of repeating the Collect for these days seven days after as if this were a gross lying to God and horrible abusing of God in prayer I might answer onely that which was said above to the like exception In answer to their exception against the matter of the Artic. n. 6. of not changing the Qu. name into the Kings it foams out their
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
Act as not extending to Queen Elizabeths Successors in Ecclesiastical Affairs and the Kings Proclamation till confirmed by Act and reproaching the Doctrine Pag. 62. quer 4 Worship Discipline and Government of the Church publickly These are not sons of peace but of those who as Solomon speaks separate very friends Pro. 16.28 or as others read it Separate the Captain or the Princes For Sunt qui intelligant principem a suo populo ut hic in illum rebellet aut ille in hunc alienore sit animo Mercer in loc vid. et R. Kavenak ibid. There are saith mine Author that by these words understand the separation betwixt the Prince and the People that they should rebell against him and he be disaffected toward them This for the Ministers Next for the godly and sober people Sober Christians Their calamity lyes in following rather those that delight to goe over Hedge and Ditch Answ then to keep the Kings High way But for their suffering though the Father and Mother and Children cannot but be much grieved to afflict or see afflicted a Childe or Brother yet we know some Members must suffer to preserve the whole And sometime the Parents are commanded to bring the sonne forth to justice not only for his vitiousness but for his disobedience Deut. 21.20 And the Magistrate is sometime forced to punish those that have much good worth in them only for some disorder unto Government And let no man reply that these are for vitiousness Inst but remember Answ that heresie and schisme are reckoned among the fruits of the flesh as well as drunkenness and whoredom Gal. 5. And that those whom Paul wished were cut off were not vitious persons for ought appears but schismaticks Ibid. And that our Saviour was much more facile to the Publicans and sinners then to the religious but hypocritical Pharisees Which is not written to discountenance Religion but to make it appear that if we look not well to it strictness may be mixed with much hidden evil as theirs was Col. 2. 1 Tim. 4. who yet were guilty some of Will-worship others of Doctrines of Devils Howsoever no mans piety must patronize his irregularity and disorder Jam. 3.17 for the Wisdom from above is pure peaceable c. The fifth exception against the Ceremonies is That they are burdensome for number insinuated by the citing a place of the Preface of the Common-prayer Book which quoteth * Ep. 119. Januar. cap. 19. The number of Ceremonies in the Com-prayer Book Austin complaining of this evil in his time and saying it was worse then the Jewish Paedagogy But this no way comports with ours which as they are innocent and simple and well explained so are they few in number as kneeling in Prayer and at receiving the Sacrament standing at the Creed for that at the Epistle and Gospel is not in the Common-prayer Book though not against it the Crosse in Baptism the Ring in Marriage the Imposition of hands upon Children to be confirmed and in ordination of Ministers in the Book of Ordination Besides which five I remember no other I am sure there is none material else appointed And but two of these in the ordinary service kneeling and standing and but one in any of the other Some few others there are in Vestiments and Bowing at the Name of Jesus established by Canon and others by custome as the reading the Epistle Gospel standing and at the Communion-Table with some the Vaylings of the Women to be Churched out of use Psal 64.6 which all amount to no considerable number So that after they have searched out or searched for iniquity if they could finde any in this particular and accomplished a diligent search as the Psalmist complains yet all these men whose hands are mighty in these kinde of catchings have found upon the matter nothing Ps 76.5 they have not found their hands able to fasten upon any number to make good the proof of this accusation Their last Exception is that they ought to be removed by the consequence of the 34 Article of the Church Except ult P. 32 33 35 39. Ought to be removed and of the Preface to the common-prayer-Common-prayer-book it self also of the second Homily of the time and place of prayer yea and by the practise of the Bishops themselves Wherein as before they prevaricate and play false For because the Article saith That it is not necessary that Ceremonies be in all places one and that they may be changed 1. By Artic. 34. therefore the Brethren infer they must be changed Answ But they should remember a posse ad esse nedum à posse ad necesse non valet consequentia That from what may be to what is much leâ—s to what must be is no good consequence Again for the Preface to the Common-prayer-book 2. By the Preface of the Com. prayer because it saith That many Ceremonies were removed because some were abused Answ so as that they could not be reformed without the removing of them That others were superstitious others unprofitable others obscured the glory of God others by their multitude were burdensome Hence the Brethren infer That therefore those Ceremonies which the Compilers of the Prayer-book left and were in their judgments profitable innocent clear few in number must be removed also To make the Composers of the Book so simple as they did the Parliament that established the Book as to confute themselves And to the third the second part of the Homily of the time and place of prayer they handled this word also deceitfully 3. By the Homily Answ as no doubt but their conscience might have told them For the Homily having complained first of those who having prophaned and defiled their Churches with Heathenish and Jewish abuses with Images and Idols with numbers of Altars with gross abusing and filthily corrupting of the Lords Supper with an infinite number of toys and trifles of their own devices to make a goodly outward shew and to deface the plain simple and sincere Religion of Christ Jesus Then the Homily saith ' Gods vengeance as for the former so hath been and is provoked because people pass not to come to the Church either through blindness or else for that they see the Church altogether scoured of such gay gazing sights as their gross phantasie was greatly delighted with because they see the false Religion abandoned and the true restored which seems an unsavoury thing to their unsavoury taste As may appear by that a woman said to her neighbour Alas Gossip what shall we do now at Church since all the Saints are taken away since all the goodly sights we were wont to have are gone since we cannot hear the like piping singing chanting and playing upon the Organs that we could before But dearly Beloved we ought greatly to rejoyce and give God thanks that our Churches are delivered out of all those things which
displeased God so sore and filthily defiled his holy house and his place of prayer Which last words the Brethren refer to piping singing and playing on Organs Whereas 't is evident that passage hath respect especially to that before where it spake of Images Idols Altars with gross and filthy corrupting the Lords holy Supper and the Gazeing sights Again It condemneth not all piping singing or playing on Organs but such as they were wont to have which was both superstitious for kind and too much for quantity Matth. 6. He that forbad us to pray as the Heathen either for babling or length did not forbid us to pray soberly and upon just occasion largely Thirdly If you take all in concreto and together then singing is also condemned by the Homily for it is ranked with piping and Organs Therefore it must be understood with the former restriction such singing as was then and so such piping such organing namely such as took up so much time and was fitted more to please the fancy than for godly delight and spiritual excitation of the affection and edification Lastly The Composers of these Homilies were Bishops the Homil. were approved by Bishops and by Princes and Parliaments who had Organs and singing in their Chappels and Cathedrals besides the Royal Chappel And therefore cannot be understood to condemn that thing in Doctrine which themselves did allow in practise unless we should compare them to him * Deletum in Autographo repositum ab operis who having an Altar in his Chappel yet wrote strenuously for The holy Table Name and Thing This detorting therefore of mens words against their scope and meaning by the Brethren savours of their folly who as he speaks Job 13.7 will lie for God which he as little owns as stands in need of To the last The Bishops omitting the Pastoral Staff which by the 2 Edw. 6. he is enjoyned to have in his hand or to have it born by his Chaplain First the Common-prayer in the Rubrick referrs to that Act of 2 Edw. 6. onely in respect of ornaments to be used in the time of the Communion Rubrick before the Confession of sins and other times of his Ministration not to other things or times as this which is an ornament to themselves which for humility's sake they have omitted and to avoid ostentation but this is no example for otheâ—s to neglect the things that concern the more immediate worship of God In the former things the Law gives it as a priviledge in these it puts it on as an obligation A Knight shall wear his Spurs and Sword that is he may but He shall serve the King in his Wars that is he must I shall end this discourse with that which Austin ended his de Ritib Ecclesiae concerning the Ceremonies of the Church Ep. 119. Januar cap. ult Sic itaque adhibeatur scientia tanquam machina quaedam per quam structura charitatis assurgat quae maneat in aeternum etiam cùm scientia destruetur quae ad finem charitatis adhibita multum est utilis per se autem ipsam sine tali sine non modo superflua sed etiam pernitiosa probata est Let us therefore so make use of knowledge as we would do of an Engine by which the building of Charity may be raised which abideth for ever even when Knowledge shall be destroyed Which knowledge when it is applyed to charity is very useful that of it self without such an end and use is not onely found to be a supersluous but even a pernitious matter Saith this Father I add Vade tu fac similiter And thus we have found mighty and vehement informations K. James Proclamation for the uniformity of Com. prayer supported with so weak and ssender proof as it appeareth unto Us and Our Councel that there was no cause why any change at all should be made in that which was most impugned the Book of Common-prayer neither in the Doctrine which appeared to be sincere neither in the Forms and Rites which were justified out of the practice of the Primitive Church saith King James I conclude with an Admonition an earnest Suit 1. An Admonition and an humble Supplication My Admonition is to all first that they beware lest this * Let not every wanton Wit be permitted to bring what fancies he list into the Pulpit c. Dr. Ushers Serm. before the Commons Feb. 18. 1620. pag. 6. Exod. 32. Amos 8.11 wantonness arising from spiritual fulness as it is in the bodily They ate and drank and then rose up to play be not punished with a famine not of bread and water but of hearing the Word of God either in the letter or in the saving power of it and of enjoying his holy Worship Next That they would apply to this in its proportion what one of the learned Professors of Tigur hath concerning the Scripture on an occasion of the curiosities of some about that Quis enim alius in Scripturis praeter Dei cognitionem fidem vitae nostrae officium scopus nobis esse vel possit vel debeat non video * R. Gualter presat in 3. Tom. operum Zuinglii VVhat things we are to aim at in reading of Scripture More then the knowledge of God Faith and the duties of our life what other end we should aim at in Scripture I say or in a confession of faith and form of Worship I see not Now these by the Articles and Liturgy as they are that we have as plentifully enjoyed as any other Church is acknowledged by other Churches as shall appear and is on all hands owned My earnnest suit is unto these Brethren 2. A Suit Isa that now labour of this Book that they would not travell to bring forth but wind That they would consider the water is now troubled on both sides the penny in the bottom will not be seen That in paring of the nails too near there is peril of cutting of the flesh And that if any thing in it self considered may need amendment yet as in some diseases at least in some remedies Medicina est morbo pejor The medicine worse than the malady Plutarch de sanitat inenda non procul à fine According to that of the Philosopher Longissimè a recta ratione absunt qui ejiciendorum è corpore redundantium humorum causa qui familiares corpori sunt consueti in corpus inficiunt coccos Gnidios scammoniam aliaque medicamenta a temperie corporis aliena saeva Accustomed humors though not so good in the body are yet better grapled with then scammony 3. An humble Supplication unto Authority Isa 49. Revel 12. My humble supplication is to those who are in power if so be that this voice shall by any eccho ascend their ears That they would be as 't is promised nursing fathers unto this child-birth of the Church That they would be as a wall to
religionem nobiscum profiteantur cum alioqui nihil minus revera sint quà m fratres propter innumerabilia quibus scatent vitia i. e. We do not deny saith he but that there are very many that for this cause onely are counted brethren because they profess the same pure Religion with us whereas otherwise they are indeed nothing less than brethren by reason of the innumerable vices wherewith they swarm Thus he It is then the Profession of the true Faith that makes a Brother from whom then till ejected from and by the Church we may not in matters of Religion and Worship withdraw and separate although in private converse we may because as Austin notes this may be done without danger of Schism but that cannot Nam in domibus suis quique boni fideles ita disciplinam suorum moderantur Aug. contr Parmen l. 3. cap. 2. regunt ut ibi quoque obtemperent Apostoli praecipienti cum ejusmodi nec cibum simul sumere sed non tam facilè malorum multitudo non potest à bonorum commixtione separari i. e. For in their houses all the Faithful do so order the government of those that belong unto them that they obey the Apostles Precept commanding with such a one no not to eat but not so easily a multitude of bad men are separated from the mixture with the good as to wit a bad member of a family may The next shall be Calvin whom some would make a Patron in their way of separating he discoursing of this point among other vehement expressions hath this Instit lib. 4. cap. 1. s 9. Vbi reverenter auditur Evangelii praedicatio neque sacramenta negliguntur illic pro eo tempore neque fallax neque ambigua Ecclesiae apparet facies cujus vel authoritatem spernere vel monita respuere vel consiliis refragari vel castigationes ludere nemini impunè licet multo minus ab ea deficere ac ejus abrumpere unitatem c. i. e. A true Church Wheresoever the preaching of the Gospel is reverently heard and the Sacraments are not neglected there for that time there appears neither a deceitful nor a doubtful face of a Church whose authority they that despise or contemn its counsels or reject its advice or make sport with its chastenings they shall never escape unpunished much less if they fall off from it and rend the Unity of it And afterward Sect. 16. Quanquam autem ex inconsiderato justitiae zelo haec tentatio bonis etiam interdum oboritur hoc tamen recipiemus nimiam morositatem ex superbia magis factu falfâque sanctitatis opinione quà m ex vera sanctitate veroque ejus studio nasci The Cause of separation That is Although this temptation doth arise sometimes even in good men by an inconsiderate zeal of Righteousness yet this we shall finde That too much strictness doth grow rather of pride and height and a false opinion of Holiness than of true Holiness or a true zeal for it Thus he And he doth in that Chapter Sect. 14 15 17 18 19. by examples not onely of the Church of the Jews and in the time of our Saviour Christ but also in the Apostolical Churches demonstrate That greater Vices in Manners and fouler Errors in Doctrine to have been tolerated than are in those Churches that Separation is now made from And adds this memorable Note viz. Quondam autem sacrum unitatis vinculum solvunt nemo justani impii hujus divortii poenam effugit quin se pestiferis erroribus ac teterrimis deliriis fascinet The punishment of separation i. e. But because they dissolve the sacred bond of Unity no man shall escape this just punishment That he shall intoxicate himself with most pestilent Errors and most pernicious fancies Thus he The truth whereof with horror we see at this day in the Anabaptists and Quakers who first began with Separation But the whole discourse in that Chapter is well worth the serious perusal The last Witness from these Churches shall be his Vide Sleid in lib. 15. Ad Ann. 1543. unto whom as the Forreign so our own Church ows much of its Reformation As besides his other Writings appears in that excellent Liturgy of the Church of Colen composed by him Melancthon and Pistemus of which before As also in his censure of our own Common Prayer Book he as I said Bucer Script Anglic. in his Commentary on Zephany Chap. 3. it is at the end of his Exposition on the Evangelists and the Psalms hath a vivide practical and experimental Discourse most effectual to this purpose part whereof is as followeth Indubiè haud temerè factum est Bucer in Zeph. 3.15 c. ut nullum ferè pietatis exemplum scriptura paulo magnificentius praedicet in quo non uno Christo excepto simul insignem lapsum notavit Quà m foede lapsus fuit Aaron David Petrus sed ne Moses quidem perpetuo stetit aut quisquam sanctorum alius Vult enim Deus ex suorum infirmitate bonitatis suae gloriam illustrare Equidem al quot novi qui proximo sexennio quo Evangelium Christi mundus iterum coepit persequi pro Christo mortem fortissime oppetierunt in quibus paulo ante vitam severiorem nemo non desiderabat ita tamen corda eorum timor Dei possederat ut licet plus nimio carni per omnem fere vitam indulsissent ubi eo ventum fuit ut vel negandus illis Christus erat vel semeltota caro igni tradenda alacri vultu confidenti pectore mortis durissimos cruciatus vitae admodum lautae delicataeque quam eis mundus promittebat protulerint That is Doubtless it is not without cause That the Scripture doth not make mention scarce of any great example of piety Christ onely excepted who is not noted for some remarkable failing For how fouly did Aaron David and Peter fall Yea Moses himself did not always stand no nor any other of the Saints For God will by the infirmity of his Saints take occasion to illustrate the glory of his goodness Truly I have known some within these six last years wherein the world hath begun again to persecute the Gospel who have couragiously undergone death for Christ in whom a little before there was no man but could have wished a more sober life But the fear of God had so possessed their hearts that though they had too much indulged the flesh almost all their life yet when it came to that point that they must either deny Christ or else deliver the whole flesh to the fire at once they did with a chearful countenance and a confident spirit prefer the most cruel torments of death before a dainty and delicate life which the world proffered them Thus he And having mentioned others such who at that time of his writing did undergo most grievous sufferings for the Truth he adds Vt enim
unto the fifth and last thing the Government under which I comprehend the Ministry as well as Episcopacy both in their Calling and employment First The Ministry To whose constitution it is required that he be orthodox in Doctrine able in parts Conditions requisite to the constitution of a Ministry innocent of life examined by such as are in place so to do that he be not excepted against by the People and solemnly consecrated by prayer and imposition of hands thereunto More we shall not finde in Scripture necessary as by the consideration of 1 Tim. 3. and Tit. 1. Act. 14.23 with other places may appear Now if unto all this God do give evident testimony to his Ministry by his presence therewith both on the hearts of his people and conviction of the adversaries All of them observed in the Church of England Book of Ordination of Ministers Book of Canons Can. 34 and 35. and by appearing for him otherwise there is then a further seal of his Ministry The former six Particulars are all observed in the Church of England in the ordering of Ministers as by the Book of Ordination may appear although perhaps not with that exactness at all times as might be wished And for the seventh and last God hath set to his seal in the plentiful blessing of their Labours 'T is true that one of the Ancients saith Cum ipsa plebs maxime habeat potestatem eligendi dignos sacerdotes Cypr. l. 1. ep 4. vel indignos recusandi That the People especially have the power of choosing good Ministers or refusing those who are bad He doth not mean a jurisdiction and authority but a liberty of accepting or refusing upon just ground alledged touching their conversation not as if the power as People and distinct from the Ministery were in their hands for so he explaineth himself in the same place Vt plebe praesente vel detegantur malorum crimina vel bonorum merita praedicentur The people being present that the crimes of those that are evil may be discovered and the merit of the godly may be declared And a little after he expresseth the same thing more fully shewing the Form of Ordination of Ministers in his time De traditione divina Apostolica observatione servandum est tenendum quod apud nos quoque ferè per provincias universas tenetur ut ad ordinationes ritè celebrandas ad eam plebem cui praepositus ordinatur Episcopi ejusdem provinciae proximi quique conveniant Episcopus deligatur plebe praesente quae singulorum vitam plenissimè novit uniuscujusque actum de ejus conversatione prospexit That is It is to be observed and kept as a divine and Apostolical Institution which is also held by us and almost in all Provinces That for the right Ordination of a Minister the Bishops of that Province do assemble unto that people unto whom the Bishop or Minister is to be ordained and that the Bishop or Minister be ordained in the presence of the people who do know perfectly the life of every one and perceiveth their actions by conversing with them But by this testimony it appeareth That the Interest of the People was a liberty from their knowledge of the life of the person to accept or refuse but that the Election was not wholly by them but the Bishops or Ministry were to regulate the Election which he expresseth in the Epistle before also Nemo adversum sacerdotum collegium quicquam moneret Epist. 3. l. 1. nemo post divinum judicium post populi suffragium post coepiscoporum consensum judicem se non jam Episcopi sed Dei faceret No man saith he would if the Brotherhood did obey their Ordinary according to the Institution of Christ move any thing to wit against the Bishop after the Judgement of the Colledge of Ministers after the divine Approbation after the suffrages of the People and after the consent of the other Bishops c. But that the People should have the power of Election of Ministers Instit l. 4. cap. 4. s 12. Calvin cites against it and approves the Councel of Laodicea Can. 13. Est equidem illud fateor optima ratione sancitum in Laodicensi concilio ne turbis electio permittatur Vix enim unquam evenit ut tot capita uno sensu rem aliquam bene componat ut ferè illud verum est Incertum scindi studia in contraria vulgus primum soli clerici eligebant quem elegerant offerebant magistratui tum ad multitudinem res deferebatur Aut si à multitudine incipiebatur tantum id fiebat ut sciretur quem potissimum expeteret Auditis popularium vota clerici demum eligebant Hunc ordinem ponit Leo Epist 87. expectanda sunt vota Civium testimonia populorum honoratorum arbitrium electio clericorum That is That truly I confess is with very good reason decreed by the Councel of Laodicea Can. 13. Popular Elections not allowed That the Election of Ministers should not be permitted to the People For it hardly at any time comes to pass that so many heads do with one consent compose any business well and that is commonly true which the Poet saith ' The common people being weak 'To several Factions quickly break First therefore the Ministers chose then they offered him to the Magistrate afterward the matter was brought to the people or if the business began with the people it was onely that they might know whom especially they desired which when they understood then the Clergy did choose Thus Calvin Beza also De Minister Grad cap. 23. Quod tota multitudo simul fuit convocata suffragium tulit nec essentiale nec perpetuum fuit i. e. That the People were called and gave their voyce was neither of the essence of the Call nor perpetual And with us Book of Canons Can. 31. the Ordination of Ministers is appointed at four times of the year at which time Prayer and Fasting is enjoyned any that will are permitted to be present See the Book of Ordination proclamation made unto them to except against the persons to be ordained And no Bishop permitted to ordain any not of his Diocess without Letters testimonial Canon 34 35. under pain of suspension But if in this there may be any defect or have been abuse yet we are to consider that of the Church of England saying That in the Primitive Church in the beginning of Lent The Commination at the end of the Liturgy and at the beginning notorious sinners were put to open penance and punished in this world in stead whereof until the said Discipline be restored which thing is much to be wished it is thought good c. may perhaps imply that it would if it might without greater peril reform some other things also among which this of the somewhat more particular approbation or acceptation of the people if it should be found
they said in the Preface and in the Prayer in both which the book speaks of them as of several orders as wee saw but now for that word of Consecration is used for honours sake onely as being the separation of a person to a more eminent order If the Brethren could make advantage of it they might by the same Logomachy prove that Bishops Priests and Deacons are consecrated also for the Title of the Book saies The form and manner of consecrating Bishops Priests and Deacons Ergo Priests and Deacons are consecrated as well it may bee said as that Bishops are consecrated therefore not ordered This for the judgement of the Church of England and of the Articles whereof the book of Ordination is a branch unto which the Brethren as it seems have also subscribed Artic. 36. For revolting from which Can. 38. they have merited the censures of the Church but that they say those Canons have now no powder but there may bee some in making If Linwood and Anshelme say Linwood constitut Anshelm in Phâ—l 1. that Episcopacy is not an order distinct from Presbyters wee are to note that these and many streams like have but one head which when it issued out this was a little troubled it is St. Hierom whom in this they follow and whose words they use Who being provoaked by John Bishop of Hierusalem Ad Evagr. Tom 2. in Ep. ad Tit. 1. took occasion warmly to make that a general note which hee had but from a few particular instances and the latitude of the word Bishop in Scripture That because there was not at that time any one so constituted at Ephesus Act. 22. when Paul left that Church therefore there was not one afterward when John wrote his Revelation and Christ sent the message to the Angel especially of that Church To say that Angel was the company of the Ministers Apoc 2. is to beg the question not to answer the proof Also because there was none one while more specially designed by Paul at Philippi or at least spoken to therefore there was none at Colosse when as the Apostle directs his speech to bee delivered to Archippus To say there was no other Minister there is to avoid what can not by such evasion be escaped Ephesus had a Bishop or call him what you will a superiour Governour to all the Ministers 1 Tim. 1. when Timothy was there and so had the Isle of Crete when Titus governed it Tit. 1. When the Apostle admonisheth the Hebrews to obey them that have the Rule over them Heb. 13. Act. 15. Gal. 2. 1 Cor. 3 5. 2 Cor. 3.6 Eph. 6.21 Rom. 13.4 cap. 15.8 doth it exclude the government of James or of Peter to whom Paul applyed himself as the pillars and rectors of that Church A speech uttered to many doth not shut out the precedency of some one among them The word Deacon is sometime applyed to the Apostles themselves and to the Evangelists And to the Magistrate Luk. 19.44 1 Pet. 2.12 and to â—hr st himself So the word Episcopacy sometimes signiâ—ies viâ—itation in general in the Scripture sometimes the offiâ—e of A ostleship Act. 1.20 And his Bishoprick let ano her take â—nâ— sometimes the office of a Bishop or Pastor or Presbyter 1 Tim. 3. Hee that desireth the office of a Bishop But this latitude of the Word in Scripture impedeth not but that the thing now understood thereby may be in Scripâ—ure distinct from that of Presbyter and is in all those plaâ—es and persons where and who had jurisdiction over other Ministers as the Apostles the Evangelists and others such as Timothy and Titus were But that Hieron even when hee disputes upon the Word was not so clear against the thing Ep. ad Evagr. in ipso fine appeâ—rs in that hee saith Presbyter Episcopus aliud aetatis aliud dignitatis est nomen Unde ad â—imotheum de ordinatione Episcopi Diaconi dicitur de Presbyteris omnino reticetur quia in Episcopo Presbyter continetur Et ut sciamus traditiones Apâ—stolicas sumptas de Veteri Testamento Qâ—od Aaron silii ejus atque Levitae in Templo fuerunt hoc sibi Episcopi Presbyteri Diaconi vendicent in Ecclesia The name saith hee of Presbyter and Bishops the one is a title of years the other of dignity Whence it is that in the Epistle to Timothy there is mention made of the ordination of a Bishop and a Deacon by the way note Consecration an Ordination that Antiquity doth name the consecration of a Bishop ordination which the Brethren deny but there is no mention there of the ordination of a Presbyter because that in a Bishop a Presbyter is also contained And that wee may understand the postolical traditions taken out of the Old Testament Hieron judgement of Epâ—scopacy whilst he dâ—sputes against it look what Aaron and his Sons and the Levites were in the Temple Let the Bishops and he Presbyters and the Deacons challenge unto themselves in the Church where first we have as much distinction yeelded as was betwixt Aaron and his Sons and the Levites between the Bishops and Presbyters and Deacons Secondly That this distinction is Apostolical and grounded on the equity of the orders of the Ministery in the Old Testament so that it is agreeable unto Scripture both in the Old and New Testament Thirdly That the word Bishop is used for Presbyter sometimes because it comprehends it But hee doth not say it is comprehended also of it SUBSECT II. Answ 2 BUt wee may quit this controversie about the distinction of the orders of Episcopacy and Presbytery for the question is of the power which of men in the same degree is not alwaies the same When the same Father saith in the same Epistle Quid enim facit exceptâ ordinatione Ep. ad Evagr. Episcopus quod non facit Presbyter What doth a Bishop excepting Ordination which a Presbyter doth not and where elsewhere hee saith That imposition of hands or confirmation of the Baptized was proper to the Bishops though hee qualifie it by saying that it was done ad honorem potius Sacerdotis quam ad legis necessitatem ' for the honour of the Priesthood for so by way of excellency hee often as also other of that time call Episcopacy as we saw above out of Cyprian rather than by necessity of the institution ' And when in the former Epistle and elsewhere hee saith Ad Evagr. in Tâ—t cap. 1. In toto orbe decretum est ut unus de Presbyteris electus superponeretur caeteris ad quem omnis Ecclesiae cura pertineret Schismatum semina tollâ—rentur That it was decreed through the whole world that one should be elected out of the Presbyters and set over the rest unto whom the whole care of the Church should belong and the seeds of Schism taken away Also Ecclesiae
Baptism in the administration of the Lords Supper c. are first rehearsed and then at the act of Ministring a prayer is used not a Magisterial use of the very words of Christ himself in the first institution First it is untrue that there is any difference in this Answ between Ordination and Baptism or the Lords Supper for as in these there goeth prayer before and after So also in this of Ordination But in the very act there is used a Magisterial if the Brethren will have it so or an authoritative command precept or imperative expression In Baptism I baptize thee in the name of the Father c. not a praying that hee may be baptized The sense whereof is I wash away thy sins or as Ananias to Paul arise and be baptized and wash away thy sins Act. 22.16 which is Magisterial and commanding At the least it is an using of the very words of Christ himself at the first institution as neer as may bee which the Brethren deny to be lawful So in the Lords Supper It is not in the very act I pray that thou mayest be one for whom Christ died and that thou mayest feed on him by Faith But a peremptory assertion that Christ died for him and an imperative command that hee should feed on him by Faith In neither the one Sacrament nor the other is there a prayer used in the very act of administring Neither were it unlawful if the former were in the Lords Supper Take thou the body of Christ take thou his blood which some have used But that our Church for the avoiding of Superstition hath been forced to use other words The Germane and Dutch Churches use a form not unlike that now named The Dutch Form of the Lords Supper in the Dutch Churches The bread which wee break is the communion of the body of Christ take and eat it where they are commanded to take the body of Christ as peremptorily as the Minister is commanded to take the Holy Ghost So in the Cup. But none can give the body and blood of Christ but himself onely And in the Germane Church of Colen Liber Reform Colen in the Liturgy above mentioned in the form of giving the Lords Supper Accipe manduca ad salutem tuam corpus Domini quod pro te traditum est Take and eat the body of Christ to thy salvation c. But secondly as was said above if the words may bear the fotm of a prayer also there needs no altering unless it bee of the Brethrens spirit unto more charity Again wherein wee differ from the very words of Institution it is partly because it would bee incongruous to use them as to say This is my body which is given for you c. And partly to prevent as was said such superstitions as had grown into the use of that Sacrament for want of a more clear explication of those words But it is not incongruous english to say as a Deputy in the name of the Original Author receive the Holy Ghost So also there hath no Superstition arisen upon these words because by Doctrine prevented elsewhere by reason whereof the Church should be constrained to change the very words of our Saviour Especially seeing they serve more emphatically to confirm the assurance of the Minister in his call as also to beget a greater Authority for his person and office in the hearts of the people both which is very necessary Ac uberrimum h. doctrinae fructum quotidie percipit Ecclesia dum pastores suos intelligit divinitus ordinatos esse aeternae salutis sponsoris Cal. in Joh. 20.23 Whilst the people hereby understand that their Ministers are ordained by God to be his Embassadors If it be replied Object that it nourisheth a Popish opinion of the Episcopal and Priestly power to convey the Holy Ghost Object and to forgive sins Answ It is answered that neither of these opinions are Popish but onely the Application of them to unfit persons and the perverse exposition of them as if they had such power in their sleeve to dispense when and to whom they pleased The danger whereof is not such among us who are better taught as that wee should for it alter the words of institution and form of ordaining of which there is such particular use To their third exception that it countenances a sole Except 3 power of Ordination Answ the very form of Ordination answers which appoints that the Bishops with the Priests or Ministers that are present shall lay on their hands and not the Bishop alone To their last of offence to Except 4 Protestant Churches abroad Vide Harm confess they have not declared any such offence in their publick confessions in reference to our Church that I know of nor will if they consider our Doctrine in this particular Answ If some particular men should not be satisfied if for that wee should alter wee should do it rather for the Brethren who are or have been of our own Church But to satisfie a few we may not by unnecessary change scandalize many more To conclude the sense of our Church in these words and this ceremony might be expressed in that of Austin ' on those words Received yee the Spirit by the works of the Law or by the hearing of Faith Aug. in Gal. 3. 2. Tom. 4. Ab Apostolo praedicata est eis fides in qua praedicatione utique adventum praesentiam spiriti sancti senserant By the Apostle saith hee the Faith was preached unto them in which preaching verily there was felt the coming and presence of the Holy Ghost So doth our Church give the Spirit whilst shee repeating the words of Institution intends and prayes that those to whom her word is directed and for whom her prayers Annot. in Joh. 20.22 in Indic Authoâ—it ap Aug. tanquam ex Serm. 11. de verb. dom Tom. 10 quanquam id ibi non invenio sententia tamen proba est may feel the coming and presence of the Spirit I end all with the words of that Author Insufflavit dixit accipite Sp. S. Ecclesiastica iis verbis poâ—estas coâ—lata esse intelligitur inspiratio ergo haec gratia quaedam est quae per traditionem infunditur ordinatis He breathed on them and said Receive the Holy Ghost in these words wee must understand saith hee an Ecclesiastical power is given This Inspiration therefore is a certain grace or priviledge which by delivery in imposition of hands is infused into the ordained which sentence being it takes in both the power and the gift may not unfitly being expounded as a Ministerial act assisted with prayer close this dissertation SUBSECT IV. Consecration of Bishops and Archbishops c. 3. Gen. Exception against book of Ordination THe last Exception they have against the book of Ordination is about consecration of Bishops and Archbishops Where first that because that the same portion of Scripture is appointed to
be read at the consecration of a Bishop Pag. 46. that was read at the Ordination of Priests therefore they infer that the compilers of the book never dreampt of a distinction of orders between Bishops and Presbyters Surely the Brethren are somewhat confident Answ that their readers are very easie either to be perswaded or to be deluded For may not the same Scripture contain matters common to both and peculiar more specially to one of those orders When they have expressed themselves sufficiently before must the appointing of a chapter that containeth precepts for both joyntly yet for the one more eminently argue they meant thereby to confute themselves The next exception is That there is no warrant Except 2 in Scripture for Archbishops Not indeed for the very word as there is not for many other things Answ as for the Trinity Justification by Faith onely Baptism of Infants Women coming to the Lords Supper But for the thing there is The Evangelists as Timothy and Titus had power over other Ministers And the Apostles had power over them If the state of the Church then needed such Superintendents over Bishops and the state of the Church now have the same use and exigency of them There is warrant in Scripture And so there is in Law and Reason viz. to constitute such officers in the Church as well as in the Common-Wealth as whereby the government of it may bee the more conveniently managed The commendation of the wisdome of the Church in this institution of Archbishops wee heard above out of Bucer and Zanchy And may further out of Calvin Calv. Instit. l. 4. c. 4. s 4. Quod autem singulae Provinciae unum habebant inter Episcopos Archiepiscopum Quod item in Nicaena Synodo constituti sunt Patriarchae qui essent ordine dignitate Archiepiscopis superiores id ad disciplinae conservationem pertinebat Si rem omisso vocabulo intuemur reperiemus veteres Episcopos non aliam regendae Ecclesiae formam voluisse fingere ab eâ quam Deus verbo suo prescripsit Now that saith he every province had among their Bishops one Archbishop Archbishops and Patriarchs approved by Calvin and that in the councel of Nice there were ordained Patriarchs which should be in order and dignity superiour unto Archbishops this was done for the preservation of Discipline and Government But if wee will omitting contention about the Word consider the thing it self wee shall finde that the ancient Bishops intended not to frame any form of Church-Government which was in kinde different from that which God had appointed in his Word Thus far hee Go to now yee that pretend to be followers of Calvin and see whether Archbishops yea Patriarchs have not warrant from the Word of God The Brethrens third Exception is against the Except 3 consecration of an Archbishop but upon the former ground that it is but a humane creature Consecration of Archbishops which ground is confuted But if hee were Answ yet consecration may be requisite as a solemn separation of a person to an office in the Church of so much influence of so much consequence As though Kings themselves bee in some sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an humane creation 1 Pet. 2. though by Gods secret appointment yet no man ever quarrelled with their solemn inauguration by prayer other ceremonies suppose them such as are not superstitious into their office That they say our Church seeth no necessity of the consecration of an Archbishop Inst. because it appointeth the same form for both Answ is to stumble at the same undutiful stone to indeavour to make the Church contradict it self To appoint a consecration for an Archbishop and yet to make it a thing of no necessity That it hath not appointed a different form for this is to let the Brethren and all men understand that they did not count this a different order but degree onely in the same order and therefore the same form of consecration might serve for both Because the Church would not multiply services without necessity To the last Exception which they infer from Except 4 the former viz. That seeing the Archbishop is but of the Churches constitution Oath of common obedience therefore they see no reason why he should receive an oath of Canonical obedience from the Bishop But of the Antecedent wee saw above Answ as to the consequent it is untruly gathered For though an Archbishop bee but of Ecclesiastical constitution what hindereth but that having so great an influence upon the Church the welfare whereof doth so much consist in the obedience of the several Governours thereof unto their Superiours and this by men in place so hardly oftentimes performed without more solemn obligation of conscience what impedeth either in Religion or Reason that for the securing the peace of the Church and the exercise of Government an oath may not be exacted of an inferiour degree But that here 's the cramp it argues too much inferiority and subjection unto the Archbishop of a Bishop with whom the Brethren do count themselves equal who are men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and such as cannot bear the yoak especially having now as Caesar once so long ruled that to obey they knew not how But they should remember that a levelling spirit is as dangerous in the Church as in the Common-Wealth and tends to Anarchy and no Government at all What made Diodate else at Geneva come so rarely to the consistory but this that hee said Young men perked up and every one having an equal power there was no place for gravity in the Government which hee expressed to one I know to this effect And thus I have done with their Exceptions against Episcopacy the Government and the solemn initiation thereunto its consecration SECT V. Episcopal Jurisdiction THeir next is against its Right of Jurisdiction Against Episcop Jurisdiction And Except 3 first of sole Jurisdiction Or the exercise of Government alone Where first their assertion not onely that Bishops have not the onely power of Government but also that all Presbyters have a share therein Next their proof of it First to their assertion First Because my scope is onely to vindicate Answ so far as I am able The Doctrine Worship and Government of the Church as agreeable to the Scripture and as received publickly established and practised in this Nation if any do break this fense let the Serpent bite him Eccles 10.8 if hee remove these stones let them fall upon him if hee willingly violate these holy and sacred bonds of Law how weak a Patron soever I am hee shall have no advocate of mee Next the Terms perhaps would bee explained For sole Jurisdiction may bee taken either for sole Right of Government Sole Jurisdiction so that no man else hath any thing to do to govern but himself or by delegation from him or else for the sole Right of the exserting exercise and putting