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-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
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
Apostle St. Paul implyeth that faith only which works by love to be effectual to obtain forgiveness of sins Jam. 2. And St. James proves as well concerning love as faith that if it have not Alms-giving it is uneffectual as those words If a brother or a sister be naked or destitute of daily food and one say Go be warmed be filled and give him not that which is needful for the body what doth it profit that is what proof of love is here 1 Tim. 6.19 And Paul exhorts rich men by good works to lay up for themselves a good foundation that they may lay hold on eternal life Explained There is a foundation of right whereby we have title to eternal life and that is faith if it be a living one Foundation of salvation double The right of it such also And there is a foundation of assurance and that is by good works Again There is an original right and that 's by faith in the general promise the Covenant of Grace And there is a collateral right and that is by good works whereunto particular promises are made Homil. of Amlsd p. 161. But as our Authour saith I know some men will not be contented with this answer and no marvel for such men can no answer content or suffice I have done with their Exception against the matter Alms-deeds and the efficacy of them I come now to their objection against the proof or the title of it rather Chap. 4.10 Ecclus. 3.30 That the Book of Tobith being cited for proof it is said that the Holy Ghost did teach in sundry places of Scripture and this Book named whence they infer 1. That the Book of Tobith is here taken for holy Scripture 2. That it was indited by the Holy Ghost But for answer When things seem double to the eye that are single it is an argument that either their opticks or their understanding is defective In all other mens eyes for a Book to be holy Scripture and to be indited by the holy Ghost is all one and vice versâ But if they spake that they did not think if their hearts were worse then their head we may here retort upon them their own reproach upon the Hom. excellent sense Secondly I answer with the Learned Whitaker De Sacr. Script Q. 1. cap. 11. Non est idem esse canonicam Scripturam computari in numerum sacrarum Scripturarum It is not the same thing to be Canonical Scripture Apocrypha how Script and to be counted in the number of holy Scripture Computantur enim in numero Scripturarum quae cum sacris Scripturis leguntur ad aedificationem plebis etsi non ad dogmatum confirmationem They are counted saith he in the number of the Books of Scripture which are read with Scripture for the edification of the Church although not for the confirmation of Articles of Faith The Articles therefore having excluded these Books from holy Scripture Artic. 6. as themselves note and every ones Bible having it in the Apocrypha that expression might be born in a popular Sermon though not in a determination in the Schools But Secondly The Homily saith the Holy Ghost saies it and that implies 't is very Scripture As if Apocrypha how from the holy Ghost as he called it Scripture in a large sense so he might not ascribe it to the Holy Ghost in a like sense also yet not as any truth especially in matters of Religion may be so ascribed but because it is so consonant unto those very expressions which the Holy Ghost hath in the undoubted Scripture touching the same matter as we saw above out of the Sermons of our Saviour and writings of the Apostles But Thirdly because I love plainness What if I grant that the Homily being penned very early and in the morning as it were of the Reformation and before the Articles had determined the number of Canonical Books at least in the Synod 1562. or were confirmed by Parl. And whilest it was still in the peoples minds being so formerly taught that those Books Were Scripture what if to avoid offence in a popular Sermon the Homily spake according to the then received opinion as the holy Evangelists and Apostles oftentimes follow the Greek Translation differing from the Hebrew because it was generally received and the errors not such as overthrew the faith Object so here But why was it not amended since Why is it suffered to Answ 1 stand still Forsooth for the same reasons perhaps in part that those of the Church of Rome our brethren of the Nation and others affected that way may see we do not reject wholly those Books out of the number of holy Scriptures in some sense and as inditements of the holy Ghost in such things as they have agreeable to Answ 2 Scripture And it may be these and such like expressions were left as are the Psalms and Epistles and Gospels after the old Translation not only for the cause now named but also to be as a picture of the face of the Church in its infancy here that the growth of it since in knowledge and distinct understanding of things might the better appear Though it must be avowed that if any man Galat. 1. yea or an Angel from Heaven preach any other Doctrine than what is already and then was established in the Articles Homilies and Liturgies let Answ 3 him be accursed Lastly It is very probable that the things not being of any dangerous consequences as they stood Ipsae quippe mutatio consuetudinis etiā quae adjuvat utilitate novitate perturbat Aug. Januar. Ep. 118. c. 5. and the changing of them might be not only very difficult for some things must have been much altered and detruncated but also give occasion of calumny to the adversary and of scandal to the weak it was thought better to let them stand lest it should be said the Doctrine or Worship was altered and not the same as at the Reformation Art 37. The last place they except against is Art 37. where the Queen being named and we enjoyned to read the Articles as they are we may not they say turn the word Queen unto King which Exception because it foameth out their own shame Jud. v. 13. as the Apostle speaketh representing them to be men of a captious and quarrelsome spirit shall receive no other answer But be the Articles true or false 3. Tyranny in the Act requiring subscription to the Articles Pag. 5. they urge the repealing of the Act requiring absolute subscription unto them upon another ground viz. Because say they if we may not subscribe without an addition so far forth as the same Articles are agreeable to Gods Word it must needs be granted that the Composers of them are admitted to be infallible and their Articles of equal authority with the Canonical Scriptures or else that the Statute intended to tyrannize over the consciences of
points but for convelling and tearing up the foundations of many generations in * As the invisibility of the Catholick Church c. Doctrine Worship and Discipline without legitimate Authority and for other things which need not here be named Their third instance of the defectiveness of the Articles Object 3 is that they speak nothing of the creation of providence fall of man of sin of the punishment of sin of Gods Covenants effectual calling Adoption Sanctification Faith Repentance Perseverance of the Law of God Christian Liberty and liberty of conscience Religious worship of the Sabbath or Lords day of Marriage and Divorce the Communion of Saints Church-Government and Discipline of the Resurrection or of the last Judgment All which the Scripture teach as necessary and are comprised in the Apostles creed That the Assemblies Confession hath all these and that with proofs of Scripture which the Answ 1 Articles want But they should consider that a Confession of faith is one thing and a Catechism or a common-place book to refer ones reading unto is another If the Church shall think fit to compile one of these for the help of young students no doubt but all those shall be expresly treated on though perhaps not in the same form or titles But to constitute a Confession of Faith of all these heads with the several Articles which the Assembly hath subjoyned would doubtless have excluded many more from subscription than the Articles ever did Especially where they have made that an Article of faith which never was a Protestant doctrine viz. That the Church Catholick is a visible and organical body Assemblies Confess ch 35. Artic. 2. whereas it is an article of our faith in the Apostles Creed and not of sense And that which is laid as the foundation of the usurpation of the Bishops of Rome Bellarm. de Eccles l. 3. c. 2. by Bellarmine for either that or somewhat like it must follow upon that ground so that a fair Bridge is hereby laid from Thames to Tiber for his Holiness to walk upon A point universally opposed by the Protestant party except Peter Ramus and perhaps one or two more althongh of late owned by some of them of which * Vindicia Catholicae in answer to Mr. Hudson else-where I instance in this that be it true or false yet a point of this nature should not have been made an Article for the not subscribing whereto men must have been rejected from the Ministry others there are that would have stuck no doubt with many men orthodox able and godly 2. As to the things themselves they are all in effect touched either in the Articles Articles of Ireland Anno 1615. whence taken or the Homilies which are approved by the Articles or in the Liturgy or in the Book of Ordination a branch also of the Articles And the Articles of Ireland which are more full in themselves than ours and comprehend in terminis most or all these heads they are taken verbatim out of the books now mention'd And to give some instances The Creation and Providence is mentioned in the first Article of God and in the Catechism in the Common-prayer-book And more largely in the Homily for Rogation week part 1 2. The fall of man his sin and punishment of it professedly discours'd of in the Homily of the misery of mankind and is touched in the Articles Artic. 9. 10. of Original sin and Free-will Gods Covenant may be understood in the Articles of Justification and Predestination Artic. 11. 17. and is discours'd on largely in the Homily of Salvation Effectual calling also in the same 17th Article and more largely in the Homily of Faith Where also of Adoption as likewise in the lesser Catechism in the Liturgy Faith in the Article of Justification by faith Sanctification in the Homily of good works and divers others Repentance hath a proper Homily for it Perseverance is expresly set down in the 17th Article Of the Law of God in the Homily of the misery of Man And in the Catechism in the Liturgy so far as concerns practice Christian liberty in the Articles of the Traditions of the Church And the Homily of disobedience and wilful rebellion Religious worship is the subject of the Liturgy And of several Articles and of the Homily of the time and place of prayer The Sabbath or Lords day in the Homily of the time and place of prayer Of Marriage both in the Homily of Matrimony and in the Exhortation at Marriage in the Common-prayer-book Divorce as a point of Law is discoursed in the Canons Communion of Saints is the ground of all Exhortations to Unity as the Homily against Contention and exhortation to Charity as love and good works Church-government is the subject of Artic. 20. 21. of the authority of the Church and of General Councils And for Orders they are in the Book of Ordination For the Rules in the book of Canons and in the Rubricks in the Liturgy about Order and in the Commination there Of the Resurrection the Homily on Easter-day And of the last Judgment in the Homily against the fear of Death Seeing therefore that most or all of these heads are either expresly treated on or occasionally either in the Articles or branches of them how say they that they contain nothing of them Proofs to Confessions Lastly for the proofs added in the Assemblies Confession not added in the Articles they know it is not usual to add Proofs unto Confessions as may be seen in the Confessions of the Reformed Churches where they are rare And even lately their Brethren of the Independent way published their Confession without proofs And unless it be that of New England the Assemblies and those of the Separation I remember not that I have seen any with frequent proofs And if I mistake not it had not been amiss if the Assembly had kept the Track in this in as much as the Proofs sometimes do not infer the Article In a Catechism or Sermon or Dispute they are more proper than in a Confession Because that is a thing supposed to be grounded not in this or that place but on the current of the Scripture Besides Proofs occasion Dispute which is abhorrent from the nature of a Confession The places alledg'd may be clear a proof and yet not so to every less-intelligent Reader I conclude this discourse touching the imperfection and defectiveness of the Articles with that considerable passage of Erasmus to this purpose Summa religionis nostrae pax est unanimitas Erasm presat in Hilarium ea vix constare poterit nisi de quà m potest paucissimis definiamus in multis liberum relinquamus suum cuique judicium propterea quod ingens sit rerum plurimarum obscuritas c. The sum saith he of our Religion is peace and unanimity of which there is little hope unless those things which shall shall be enjoyned as matters of faith be
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-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
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
not his friend Apollos nor himself neither What is Paul saith he or what is Apollos but the Ministers by whom ye believed 1 Cor. 3.5 That they might learn in them not to think of others above that which is written chap. 4.6 Their idolizing of some had been the occasion of the Apostasie of many His Pupil Austin puts this Lecture into practice who in his writings against the separation of his time the Donatists and others endeavours to undeceive the people and sets down the faults as well as the errors of those Schismaticks One place for all Vnde tantae turbae convivarum ebriosorum innuptarum Aug. contr ep Parmen lib. 3. cap. 3. sed non incorruptarum innumerabilia stupra foeminarum unde tanta turba raptorum avarorum faeneratorum Vnde tam multi per suas quique regiones notissimi tantundem volentes sed non valentes Optati If you be wheat and not chaff saith he whence is it that there is in Optatus the Donatist or Separatist his faction such a crowd of luxurious persons drunkards unmarried but not unmarr'd women innumerable rapes and ravishments whence this throng among you of oppressors of covetous of usurers whence is it that there are so many who are well known in their several Countries to be as curst Cows though they have shorter horns Matth. 7.15.16 But had our Saviour been either understood or believed the ravening Wolves had never crept into the flock in their Sheeps cloathing but they would if observed have been discerned by their fruits interpreted Rending and tearing as was said before being a fruit of thorns and thistles not of the vine or fig-tree St. Paul attributes it to the folly and negligence Rom. 16.17 as well as the charity of the Romans that they did not observe that those who caused divisions amongst them contrary to the doctrine which they had received did but with flattering words and sweet preaching according to Mr. Tindals version deceive the simple and serve their own bellies But yet I must add that distinction here which our Saviour uses in another case I speak not of them all Joh. 6.70 But as the Sea the more it flows on one side the channel the lower it ebbs on the other so the immoderate preferring of some doth necessarily carry with it the undervaluing of and prejudice against others With the contempt of others better oft-times than the former This appeared in the Corinthians and Galatians who by how much the more they doted on their new teachers by so much deeplier were they prejudiced against their old Minister and Apostle Insomuch that he could neither speak nor write but he was taken either for a fool or a mad-man or an enemy 2 Cor. 10.10 chap. 5.13 His speech is contemptible say they And If I be besides my self saith he it is for your consolation implying that they thought so of him And Gal. 4.16 Am I become your enemy because I tell you the truth Now the fruit of this evill root in my self was that I did not greatly mind what those of the contrary part either said or wrote Whom if I had piously and considerately heard and read it had in all likelyhood either prevented or recovered my falling sooner Euseb hist lib. 6. cap. 6. But not onely Dionysius in the Historian hath taught us to become boni numularii omnia Probantes quod bonum fuerit retinentes Good mony-changers ' proving all and keeping that which is good But Austin himself also hath informed us that a real adversary to the truth may be read so it be warily and with wisdom Hence it is that he commends the Rules of Tichonius the Donatist unto the reading of all men as we saw already Quod ideo dicendum putavi ut liber ipse legatur à studiosis cautè sanè legendus est Aug. de doctr Christ lib. 3. cap. 30. ad fin non solùm propter quaedam in quibus ut homo erravit sed maximè propter illa quae sicut Donatista haereticus posuit Which I therefore speak saith he that the book it self of Tychonius may be read by the studious so it be warily not only in regard of those things wherein he erred as a man but especially in regard of those which he wrote as a Donatist Job 7.51 But read he might be It was the precipitancy of the old Pharisees condemned by one of themselves when he came to some farther moderation That they condemned and judged a man before they heard what he could say for himself This is that which a Minister of the Gospel above all men should observe so to walk in the very eye of Christ as to do nothing by partiality 1 Tim. 5.21 This Canon therefore was transgressed 6. Cause Want of due reverence to the Church and State 1. In general 6. As the wisdom of Law-givers is seen not onely in the matter but the order also of their Laws so the Lord with great prudence placed that Precept first in the second Table of his Laws from whence directly or occasionally the observation of the rest depend Honor thy father and thy mother The true exposition of which is contained in the first rudiments to be instilled into children but through that neglect we want the efficacy of it being men yea and Teachers also viz. A neglect Catechism in the Book of Common-Prayer duly and heartily to honor and obey the King and his Ministers To submit our selves to all our governors teachers spiritual pastors c. That is a default in my reverence to the Church and Common-wealth with the Governors of both was another and an eminent cause of my prevaricating For the transgression of which commandment as I deprived my self of the promise annexed so incurred I the threatning implyed so that had it not been for the rich mercy of God and clemency of others my days might not have been so long in the land of the living as they have Although I committed nothing by Law criminal Isa 8.20 To the ' Law and to the Testimony saith the Prophet Which is not to be restrained to the Scriptures onely though so meant there but unto all expressions of the wisdom goodness and government of Almighty God toward men declared in the Laws which are nothing else but as I may so speak copies of those Attributes and of Gods eternal Law the first Original Hence the disobedience unto the Legitimate Governors Administrators and Expounders of the Law of God is made Rebellion against himself and a presumptuous sin by the Lord in Moses And in particular Deut. 17.2 In particular 1. Our own Church R. Hook Eccles Pol. l. 5. § 71. touching the Church the Laws Governors and body of it That speech of one doth not want its weight as none of his did As becometh them that follow in all humility the ways of peace we honor reverence and obey in the
them in the very Text of the Liturgy it self 2. Detractions from the Liturgy The second variation of the present book from that of Queen Elizabeth are detractions or takings away But God wot they are scarce a number but two and the present Book innocent of them being both made in that of Queen Elizabeth The one is a Rubrick mark nothing of the substance and Text but a Rubrick onely after the Communion containing an explication in what sense kneeling is enjoyned at the Communion Kneeling at the Communion explain'd And the Brethren say 't is an excellent and solid one and so it is but will they then now kneel First negatively it saith That the kneeling is not to the Bread and Wine Reas for Reform Ed. 2. pag. 3. of the inserted sheet for they remain Bread and Wine still Secondly Nor to any real and essential Presence there being of Christs natural flesh and blood for they are in heaven and not here But secondly and positively this gesture of kneeling is for signification of the thankful acknowledgment of the benefits of Christ given unto the worthy Receiver and to avoid prophaneness Now I suppose this Rubrick might be omitted in the Liturgy as being rather a Canon than a Rubrick These serving chiefly for direction how the worship is to be performed Not so properly for explication though some of the Rubricks also do explain But none of them the chief Ceremonies as the Surpliss or the Cross in Baptism and therefore the exposition of these being omitted the other might be thought fit also to be left out which would else have occasioned the addition of the explication of them also and of others to the occasioning of disputes rather than devotion it being not so needful to explain there the Orthodox doctrine in this point being laid down in the Articles and in the Homilies Artic. 28. Homil. of the receiving the Sacrament Can. 30. Can. 18. The explanation of Rites being thought fit for the Canons as in ours the explication of the Cross in Baptism and of bowing at the Name of Jesus But secondly this appears that this Rubrick doth seem not to be appointed by Parliament For if you observe the first Edition of the Common-prayer-book of 5 6 Edw. 6. which is done in very good paper and print the next being in worse as is usual in second Editions of books you shall see room enough vacant in the left page to have received that Rubrick but that is left bare and the Rubrick is printed in a leaf by it self and pasted on Observed as we were viewing by my worthy friend M. Tho. Smith keeper of the publick Library at Cambr. which is further cleared by the Errata in the first edition the second having none In that first edition the Rubrick is printed after all the Rubricks in the other it is in order at n. 3. in another between n and o. which shews that it came after the book was printed off and so not in that passed by the Act. Now then not being established by the Act as it seems the Parliament of 1 Eliz. knew they might omit it and yet not be guilty of detractions from the Book A prayer omitted The next omission is a prayer to be used in times of dearth and famine But seeng it contâ—ins no other matter for doctrine but what is in the prayer yet standing for that occasion 2 King 7. The former draws an argument to prevail with God from the miracle wrought by Elisha in the famine of Samaria And the latter yet standing from the general course of Gods providence and from his goodness which surely are more immediate grounds of faith It is not at all material especially seeing the omission might be from the Press and not from the Prelates Now these two are the onely detractions of the book from that of King Edward but neither of them chargeable upon the present but on the Book of Queen Elizabeth which this follows It appears from the premises that we have all the Liturgy that was established Text Substance and Circumstance as in Queen Elizabeth's time and that Book of hers all that the other had except these immaterial omissions of one Rubrick not establish'd and of one Prayer another more pertinent still remaining two for the same thing in this case and place being not thought so necessary Though all now in the Liturgy be not by that act established which leads me to the last head of Exceptions against the present Book viz. the additions 3. Additions to the Liturgy The Additions For answer in the general I refer unto what was said above Secondly in particular These additions are not annexed as part of the Book that the Act established But either as explanations of it which as we heard above the King hath power to do As are the Questions and Answers added to the Catechism Conf. Hamp Court p. 43. at the suit of the Non-conformists at the Conference at Hampton-Court Or they are certain necessary Prayers for the Kings relations which must be variable according to times and the state of the Royal Family and so not to be established necessarily by Parliament but put into this Common-prayer-book because of daily use with it yet not made parts of it and therefore not altering what was established by the Act. No more then the printing of the Kings Proclamation for uniformity before it is part of the Book or then divers godly prayers at the end devised by some good men But to come to the particulars 1. Prayers The Prayers and the Questions in the Catechism both which the Brethren acknowledge to be useful though with some particular exceptions against a question or two The Prayers added to the Book of King Edward are one for the Queen or King another for the Bishops a third for Queen Anne and the Royal Progeny which the Brethren acknowledge to be useful and necessary They acknowledge also pag. 28. pag. 30. that in the Catechism somewhat of that kind to be useful and necessary though not that model To collect then and conclude It appears that we have the Book now as established in Queen Elizabeths time without alteration 1 Except some odd days set down under other names 2 Also perhaps some few Chapters altered in the Kalender 3 Two words chang'd in the old Translation 4 And three or four Rubricks or directions explained And all these except the first names of days at the request of the Non-conformists the Brethrens Predecessors in these exceptions And no detraction of any Rubrick or Prayer or Exhortation or line or word in the text of the Book or otherwise but of a Rubrick about kneeling that seems not to be established by Parliament and of one Prayer against famine not of any consequence with the addition of some useful prayers and some Questions and Answers necessary for the enlarging and explication of the Catechism but not as part of the Book
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
likeness-sake So are these also called Scripture and holy Scripture yea and sometimes Canonical some of them De doctr Christ lib. 2. cap. 8. by St. Austin But so that aliter Hieronymus accipit vocabulum hoc Canonicus aliter eam vocem Augustinus Innocentius Patres Carthaginuenses interpretanter Otherwise doth Jerom take the word Canonical and otherwise Austin Innocent and the Fathers at the Councel of Carthage saith our Whitaker Contr. 1. Q. 1. c. 4. And so I say otherwise do the Articles of our Church take the word Canonical and otherwise sometimes the Prayer-book and the Homilies But of this more largely above In the answer to the fourth general Exception Secondly These are brought in here not as an interrupting of the reading any more than the singing of a Psalm which though not express Scripture might be sung betwixt the Lessons or reading an Exhortation or Prayer for they are brought in by way of Hymn onely and are sung also in some Churches But in particular they except first against Te Deum Te Deum We praise thee O God c. that it is a piece taken out of the Mass-book and in Popish Churches usually sung Thence brought in by Bishops into Protestant Churches but no where enjoyned or warranted by any Law in force That it shews the Bishops are not able to give thanks themselves for extraordinary mercies That it is a superstitious formal dress c. Answ To the antiquity of Te Deum beyond the Mass-book its reference unto St. Ambrose might be testimony But it s being used there or taken thence doth no more derogate from the matter of it than it doth from the Psalmes Epistles and Gospels or then it doth from the Doctrine of Free-mercy against Merits which is yet there and in the very office of the Mass as we saw above In answer to the fifth general exception It is recorded as a reputation to the old Romans that they disdained not nec ab hoste doceri To learn even of an enemy for we In what is good all friends and fellows be That the Bishops brought it in does not argue want of ability to give thanks themselves but their want of self-conceit and singularity They prudently and modestly choosing to receive and close with what is good and of general reception That they might declare their communion with all Christians in what they might and fulfilling the Apostles prayer Rom. 15. With one mind and one mouth glorifie God with the rest of his Church That it is no where enjoyned and warranted by any Law in force Not established is more than they have charged the Book hitherto with Answ having not nor indeed being not able to do it alledged any one thing added to the body of the Liturgy established by Law pag. 28. n. 6. but an Appendix as themselves reckon of three prayers one for the Queen or King another for the Bishops a third for Queen Anne and the Royal Progeny 2. Act uniform com pr. Besides it is also untrue for themselves acknowledge as it is in the Act for the Uniformity of Common-prayer that the Books of 5 6 Edw. 6. shall be established without alteration except one sentence in the Letany and the addition of two in the Lords Supper c. Now it is evident that TE DEUM is in King Edwards Books and in the Book of Queen Elizabeth established by Parliament as we now receive it with all the Kings Parliaments and Judges since and comprehended by Bucer in that Elogy of his before named viz. That all generally till the Communion was agreeable to Gods Word and the use of the primitive Church Which form of Communion then hath been since reformed in part as he directed So that Te Deum is as well established by Law as any other part of the Book This gross reeling of the Brethren doth not it argue now they were etcaetera To the last which touches the matter of it viz. That it is a superstitious formal dress Seeing this is a high charge not on it but on the Common-prayer-book also yea and on the Church of England it should have in particular been shewed by the Brethren wherein it is so for dolosus versatur in universalibus This is the fruit perhaps of their Law-studies they have learned the course of Chancery to charge heavy crimes and prove nothing But shall I open this mystery of iniquity to be suspected in the breasts of these Brethren they seem to be Socinians and enemies to the Godhead of our Lord Jesus Christ and to the Doctrine of the Trinity both which are there splendidly acknowledged and professed in the Hymn of Te Deum Mr. Cartwright as it seems before Dr Reynolds and the rest at Hampton-Court were ashamed to except against it though they spared not where they thought exception might with any modesty be taken But as I said here is not onely a profession of the doctrine of the Trinity and a kind of repetition of the common Creed by way of Hymn The special use of the hymn TE DEUM but a particular application of prayer unto our Lord Jesus Christ which is done in no other part of the Book so expresly except the Letany Communion This is the superstition it may be feared that the Brethren aim at for other there is none We may now understand them when they call it and other parts of the Book Popish superstitious and Antichristian namely in his sense who writing against the doctrine of the Trinity and the Godhead of the Lord Jesus entituled his book Antithesis doctrinae Christi Antichristi de uno vero Deo An opposition of the doctrine of Christ and of Antichrist concerning the one true God To which the learned Zanchy making answer shews that for strengthning our faith in the doctrine of the Godhead of Christ Zanch. epistol dedic ad Sturm ante Resp suam ad Arrianum Tom. 8. p. 6. Ad hanc fidem in cordibus nostris servandam fovendam augendam quà m necessaria est crebra ad Christum in coelo residentem pro nobis interpellantem mentis elevatio EJUSQUE ac patris invocatio à verâ porrò seriâ contemplatione personae Christi ab assiâ—ua beneficiorum ejus commemoratione denique ab ardenti nominis ejus invocatione quibus fovetur fidos nostra separari non potest studium perpetuum resipiscentiae c. sunt autem haec meditatio invocatio resipiscentia tria praecipua verae fidei effecta c. For the nourishing this our faith saith he in the Godhead of Christ namely in our hearts and for the encreasing and preserving of it Prayer to Christ necessary for the strengthning of faith in him how necessary is the often lifting up our minds to Christ sitting in heaven and interceding for us and as necessary is prayer to him and to the Father Now from the true and serious consideration of the
but like beasts made a noise without any expressions They had no doubt taken example by the people Exod. 15.20 and Miriam with the women which is another I think unanswerable evidence who joyned with Moses in the song of victory over the Aegyptians And had the burden of that hymn for 't is said expresly that Miriam and so the women answered them namely the men Sing ye to the Lord for he hath triumphed gloriously the horse and his rider hath he thrown into the Sea which are the words wherein Moses and the people had begun unto them verse 1. So that not onely men but women and children Object who are forbidden to usurp authority so as to speak by way of teaching in the Church 1 Tim. 2. yet are in solemn worship admitted to bear their parts Answ Else how tedious would it have been to the whole body of the people to stand like stocks and have neither part in the worship nor means to excite their devotion Hence also is it that not the Priests onely but Israel is said to sing this song Spring up O well Num. 21.17 sing ye or as it is in the Original and also in the Margin of the Bible answer ye unto it namely by way of respond as the custom it seems was What appearance else hath that Psalm wherein For his mercy endureth for ever is repeated twenty six times Psal 136. even every verse of the Psalm which by the way may check those who except against the repetitions in the Common-prayer-book but that it was the part born by the people though it is not denyed but that the Levites might go before the people and perhaps the Priests before them as we saw above out of the Liturgy of Chrysostom the Priest the Deacon who was in stead of the Levite and the people followed one another in the publick worship Antistites clarâ voce precantur Aug. ep 119. Janu. cap. 18. As with us the Minister the Clerk and the People communis oratio voce Diaconi indicitur I have done with their exceptions to this point But as I said they omit the principal which is the matter and use of these answers of the people They should have shewn that it was different from the word else what is agreeable thereunto may be made use of in publick by those who are no where forbidden to do it 2. Use of Answering especially when we have an implicite command for so doing For if all things in Gods worship be to be done that may further edification then surely such Answers ought not to be excepted against which are so useful to that end 1 They help the intention of the people 2 they allay the peril of tedium and wearisomness 3 they engage to duty as proceeding out of their own mouthes 4 and they excite and stir up their devotion Whereupon the antient Church was so enamoured with them Socrates lib. 6. c. 8. reports Socr. l. 6. c. 8. that this custom was delivered to the Church by Ignatius Antiochiae tertius ab Apostolo Petro Episcopus qui cum Apostolis ipsis multum versatus est Not to ascribe much to his vision this shews both the antiquity and the veneration the primitive Church had of it And the latter times being taught by experience have so carefully improved them Both which we saw above and more fully represented by * R. Hook Eccles pol. l. 5. § 39. Austin ad Januar â—p 119. cap. 18. another I conclude this with that excellent and useful in this and other like cases sentence of S. Austin Vna in his saluberrima regula retinenda Vt quae non sunt contra fidem neque contra bonos more 's habet aliquid ad exhortationem Vitae melioris ubicunque institui videmus vel instituta cognoscimus non solum non improbemus sed etiam laudando imitando sectemur In these things there is one wholsome rule to be observed viz. That those things that are not against the doctrine of faith or piety of life and have any advantage to stir up to amendment of life wheresoever we see them appointed or know that they have been so let us not onely forbear to blame them but also by praising and imitating let us follow them But what if some be offended at it he answers Si aliquorum infirmitas non ita impedit ut ampliùs detrimentum sit Si enim eo modo impediat ut majora studiorum lucra speranda sint quà m calumniatorum detrimenta metuenda sine dubitatione faciendum VVhen the scandalizing of some need not hinder us If saith he the infirmity of some do not hinder so that it be rather a greater hindrance For if it so hinder that there is hope of greater benefit to the endeavours of the people then harm feared by those that speak ill of it without doubt it is to be done Repetit Psalms Which I hope is our case Lastly to the repetition of the Psalms by course it is not commanded but a custome not observed by all Except 5 The next Exception is against the Letany whose faults so far as is common with the other Against the Letany have been cleared above To that of compiling it into one prayer argues the ignorance both of the nature of vehement and fervent prayer such as the Letany is and of the infirmity of the people of whom especially respect is to be had in Gods service Violent things cannot be held out long Matth. 11.12 and 't is the violent prayer that takes heaven by foâ—ce as our Saviour speaks Now such prayers are like strong pulls that require a breathing betwixt or a fresh whetting of the affections Again the people are lost in long and continued prayers Convenit in sacris actionibus eam adhiberi moderationem quae conducit religioni populi excitandae non praebeat prolixitate occasionem aliquam negligentiae vel pio animi ardori minuendo Liturg. Colon. de Baptism The repeating of some things in the Letany by the people doth not take away that the Minister should be the mouth of the people or make themselves his mouth but his mouth going before theirs following after is as a thorn to the breast of the Nightingale to keep up their attention and devotion To that of leaving out of the Letany From the tyranny of the Bishop of Rome Tyran Bishop of Rome and all his debitable enormities Though this quarrel is against Queen Elizabeth and her Reformation Answ and the Parliament then yet it is answered that the clause is sufficiently known by comparing the Book of Edw. 6. with this which the Parliament judged to be sufficient for the thing it self Times and persons may so differ that Paul writing to the Colossians saith Chrysostom I might add Chrysost prolog ad Pauli epist Coloss 2. Gâ—l 4. Rom. 14. and to the Galatians inveigheth severely against observation of Jewish times and ceremonies which yet
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-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
Vide Epist l. 2. Tom. 8. with all his Titles and hath other Epistles also wherein hee stiles him and Bishop Jewel likewise Bishops and Prelates 5. Melancthon often Valde reprehendimur à nostris quod jurisdictionem Episcopis reddidimus Nam vulgus assuefactum libertati Epist. l. 5. Ep. 15. Lutheâ—o semel excusso jugo Episcoporum aegre patitur sibi rursum imponi illa vetera onera maximè oderunt illam dominationem Civitates Imperii De Doctrina Religionis nihil laborant tantum de Regno libertate sunt soliciti Again Cives tui ex Norico valde succensent nobis quod reddimus jurisdictionem Episcopis Fremunt alii socii indignantur Regnum Episcopis restitui Lib. 3. Ep. 178. Vito Theodoro Ego tamen etiam duriores conditiones arbitror nobis accipiendas esse propter publicam Ecclesiae tranquillitatem concordiam sed FATALIS aliqua necessitas urget Germanos Again Utinam utinam possim non quidem dominationem confirmare sed administrationem restituere Episcoporum Lib. 4. Ep. 104. Camerario video enim qualem simus habituri Ecclesiam dissolutâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesiastica video postea multo intollerabiliorem futuram tyrannidem quà m antea unquam fuit adhuc nihil adhuc concessimus adversariis praeter ea quae Lutherus censuit esse reddenda re bene ac diligenter considerata ante conventum Again Quo enim jure licebat nobis dissolvere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesiasticam si Episcopi concedent illa quae aequum est eosco c dere ut liceat certè non expedit semper ita sensitipse Lutherus Quem nulla de causa quidam ut video amant nisi quia beneficio ejus sentiunt se Episcopos excussisse adeptos libertatem minimè utilem ad posteritatem Again Velim hoc tibi persuadeas de me deque multis aliis nos optare Ep. ad Episc Augustin Dupl Aberd. 12. P. 115. ut pace constitutâ Episcoporum potestas sit incolumis hanc plurimam prodesse Ecclesiis judicamus We are saith hee much reproved by men of our own side because wee have restored their jurisdiction unto the Bishops For the people being accustomed to liberty and having once shaken off the yoak of Bishops can hardly indure those old burdens to be laid on their shoulders again But those who especially hate that Government are the Cities of the Empire As for the Doctrine of Religion they minde it not only of Lordship and Liberty they are solicitous Again Thy Towns-men of Noricum saith hee to another are very angry with mee for restoring jurisdiction to Bishops other of our friends are in a rage also and are highly offended that the Government is restored to the Bishops But for my part I think that even harder conditions should be accepted by us for the publick peace and tranquillity of the Church But there is a kinde of FATAL necessity that hurries on the Germanes Again O I would to God I would to God I were able to restore unto the Bishops not indeed their Lordly domineering he means such as were exercised by some Popish Bishops but their jurisdiction and government for I perceive what kinde of Church wee are like to have when the Church Politie and Discipline is dissolved Note And I perceive moreover a much more intollerable tyranny in the Church like to arise than hitherto hath ever been we have as yet yeelded nothing to the adversaries Note more than Luther himself judged fit to be restored after hee had weighed the matter with diligence and care before the Convention Again By what right can we lawfully dissolve the Church Government whilst the Bishops will yeeld unto us what they ought to yeeld And if it were lawful yet surely it is not expedient And so Luther ever thought whom I perceive some do love for no other cause in the world but for that they see by him they have shaken off Episcopacy and gotten a liberty no way useful unto posterity Again I would have thee think saith hee to the Bishop of Ausburg and perswade thy self concerning mee and many others that wee desire that peace being settled the power of Bishops may continue unshaken And this their power wee judge to be specially useful for the Churches Thus hee as for the Tyranny hee speaks of it happens to the Church as to the State sometimes For Example The Keepers of the Liberties of England was a specious title yet wee know they left us not a dram of Liberty indeed So it is easie for Tyranny to arise in the Church under a new name and a Wolf in a sheeps clothing But as the former Author saith in the same place Zanch. ubi supra Why contend wee about Names when as hee hath truly noted the Necessity and Use of Episcopacy as to the thing and office is acknowledged and improved in all Christian Churches I have done with Zanchy Let mee subjoyn one more and hee of special note and which wee should the more observe him for Bucer de Regno Christi lib. 2. cap. 12. pag. 67. one of the English Reformers though a foreiner it is Bucer whose praises wee heard above lib. 1. cap. 1. Hear him once and again First Note in that book which hee wrote and dedicated to King Edward the sixth for the special use of this Church and Nation and it were well it might be a little looked into the more whose Title is of the Kingdome of Christ Hee saith Jam ex perpetua Ecclesiarum observatione ab ipsis jam Apostolis videmus Visum hoc esse Spiritui sancto ut inter Presbyteros quâ—bus Ecclesiarum procuratio potissimum est commissa Unus Ecclesiarum totius sacri Ministerii curam gerat singularem eaque curâ solicitudine cunctis praeat aliis Qua de causa Episcopi nomen hujusmodi summis Ecclesiarum Curatoribus est peculiariter attributum Tametsi hi sine reliquorum Presbyterorum Consilio nihil statuere debeant Qui ipsi propter hanc communem Ecclesiae administrationem Episcopi in Scripturis vocentur Hi enim sicut dignitate demandata primaria Ecclesiarum solicitudine reliquos omnes sancti Ministerii ordines antecedunt ita debent voluntate studio Ecclesias rite administrandi prae omnibus aliis flagrare omnique facultate eas aedificandi praepollere Now saith hee by the perpetual observation of the Churches Note Episcopacy from the Holy Ghost from the very Apostles it seemed good to the Holy Ghost that among the Presbyters to whom the care of the Church is chiefly committed there should bee One who should specially sustain the cure and Government of the Churches and of the whole sacred Ministery and in that care and burden to be before all other For which cause the name of Bishop is attributed more peculiarly to these chief highest Rulers of the Churches although they without the counsel of the
Presbyter and Bishop as the Brethren do and that of Paul made him an Evangelist is to make him twice ordained which is not once proved and therefore may as easily be denied This for that they produce out of the Gospel To what they say from Law viz. That the Statute 13. Eliz. 12. binding all men not ordained by the Ordination book to subscribe the Articles before the feast of the nativity then coming and the Brethren thence inferring that the Law did not intend to binde all to this form of Ordination It is easie to see that the Statute refers to those then not ordained by it but by other order or in other places but is no cloak for any since What in the fifth place they add that this affixing the right of Ordination unto Bishops doth unchurch all the Protestant Churches is a cast of their office which is to calumniate For that is law and order in one place which is confusion or Schism in another The Apostles Rule 2 Thes 3. Reformed Churches That every man meddle with his own business may bee in some sense applicable to Churches also Wee know our own duty wee hope charitably they would do theirs had they the liberty wee have or the light They condemn not us wee despise not them but give them the right hand of fellowship and when occasion serves wee declare that wee are with them and they with us one bread and one body SECT IV. Of the book of Ordination SUBSECT I. Bishops imposition of hands on Deacons NExt that they may mark out iniquity and accomplish a diligent search for it and that so the nakedness of their Father and Mother if any were might in no part be covered with the veil of charity or modesty but exposed to the contempt and scorn of those in Gath and Askelon They fall upon the book of Ordination But what Book sure such as is written sententiis vivis The book of Ordination as the Jesuite spake of Savanarola upon the Psalms So composed for strength of Doctrine and piety of expression that there is no religious heart can think but that they were guided in it by the very Spirit of God and which did the Brethren conscionably peruse they would finde as wee say other fish to fry and instead of quarrelling with it fall down and ask God forgiveness for their breach of what they promised when they were ordained by it But to the particulars Omitting their quarrel to the three orders and the word Priest answered before Come wee to their exception against the ordering of Deacons which is P. 45. that the imposition of the hands of the Bishop alone upon them is contrary to Acts the sixth where 't is said that They and not one of them onely laid their hands on them But if it be of necessity that at the ordaining of the Deacon there must be the hands of all the Apostles or Ministers present Then more should be required thereunto than to the making of a Minister or a Bishop for that was done by Pauls hand as himself witnesseth in Timothy or at least it will follow that one Apostle 2 Timothy 2. if the rest were present had not power to make a Deacon Secondly Is it any way probable that all the Twelve laid their hands upon every one May not rather Calvins opinion above cited hee admitted viz. ' that one onely did it in the name of the rest Thirdly How will it follow that if all the Apostles laid on hands that therefore every Minister present with the Bishop must do so too unless they can shew that every private Minister doth come as neer the dignity of an Apostle as a Bishop doth who is a Governour of the Church Fourthly It is well noted in the Articles that some superstitions in the Church though there it speaks in another case have grown Artic. 25. of the Sacrament partly of the corrupt following of the Apostles The Apostles and not one onely might lay on hands because there were several to bee ordained And many occasions did admonish them of expedition Again Their Deacons were not in all points as ours which are admitted into the order of the Ministry Why the sole imposition of the Bishops hands is used in Deacons which because an inferiour one to represent the distinction of it and the dignity of the other viz. The Ministry usually so called or Priesthood it was thought convenient to impose the sole hand of the Bishop in the one But for more solemnity not more efficacies sake to adjoyn other Ministers to the Bishop in the other SUBSECT II. Apostles choose Deacons THey except secondly against that passage in the Except 2 prayer where it is said that God did inspire his Apostles to chuse into this order St. Stephen c. whereas they say Act. 6. the Text saith it was the multitude Now the Brethren say it was by order from the Apostles And it hindreth not but that the Apostles might chuse with them or if not their approbation is their chusing after the multitude had made theirs Where the Brethren say that to say the Apostles chose them directly ' crosseth the Text they give us a taste of their learning and of their Logick With them it seems Except 3 subordinata simul vera are contradictoria and Jonathan and David mortal enemies SUBSECT III. Receive the Holy Ghost BUt that which most offendeth say they is N. 3. Receive the Holy Ghost that in the very act of ordaining Priests or Ministers the Bishop takes upon him to give that which none but God himself hath power to bestow where it saith Receive the Holy Ghost c. which be the words of Christ himself to his Apostles without any warrant from him to bee used by any other Because in other ministrations where the words of Institution in 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 For answer Answ First the Bishop is not to be laden with this odium alone if any were just but the rest of the Ministers also that impose hands with him the Bishop for orders sake being but their mouth But to the matter First To the thing it self next to their exceptions against it To the former Wee must first remember that the Holy Ghost is Christs Vicar upon earth in the Government of the Church in general Joh. 14. chap. 15. chap. 16. and therefore sent by him for that purpose And particularly assumeth to himself the calling of the Ministry As separate unto mee saith the Holy Ghost Barnabas and Saul for the work that I have appointed them Act. 13.2 And take heed unto your selves and unto the flock over which the Holy Ghost hath made you over-seers Act. 20. saith the Apostle to the Ministers of Ephesus Whence it
King James's Proclamation for Uniformity of Common-prayer prefixed to some Editions of the Liturgy which by Law was established in the daies of the late Queen of famous memory blessed with a peace and prosperity both EXTRAORDINARY and of many years continuance A STRONG evidence that God was therewith well pleased The importunity of the complainers was great their affirmations vehement and the zeal wherewith the same did seem to bee accompanied very specious And they began such proceedings as did rather raise a scandal in the Church than take offence away and did other things carrying a very apparent shew of Sedition Upon this double experience when such motions of change were made to him hee * In his Proclamation for unity of Common-Prayer and confer H. Court crushed the chicken here in the shell lest it being hatched by indulgence might pick out his eyes as it did afterward some others and did well King Charls His Majesties Father yeelded in these things to Scotland but doth not obscurely bewail it If any saith hee speaking of Episcopacy shall impute my yeelding to them my failing and sin Icon. Basilic medit 17. p. m. 156. I can easily acknowledge it On the issue whereof no man can without horrour reflect Now Faelix quem faciunt aliena pericula cautum O happy hee whom others failings make Wise to become and by them warning take But it may be times are different and am I made of the Kings Counsel I conclude all 2 Chron. 25.16 Erasm in Epist Hieron ad Heliodor Tom. 1. Ep. 1. in Antidot advers calumniam first with that of Erasmus Ad haec video esse non-nullos hujuscemodiingenio ut cùm apicula ad omnem flosculum ad omnem advolans fruticem tantum id excerpat quod ad mellificium sit conducibile ipsi solum hoc venentur si quid sit quod aliquo pacto Calumniari possint His mos est è toto libro quatuor aut quinque verba decerpere atque in eis calumniandis ostendere quantum ingenio polleant Non animadvertunt quibus temporibus cui Causes of calumniating of an Author qua occasione quo animo scripserit ille Neque conferunt quid praecesserit quid sequatur quid alio loco eadem de rescripserit Tantum urgent ac premunt quatuor illa verba ad ea machinas omnes admovent Syllogismorum detorquent depravant aliquoties non intellecta calumniantur That is I perceive saith Erasmus that some men are of that disposition that whereas the little Bee flyes to every flower and to every green thing onely that it may gather that whereof it would make honey these men only hunt after that which they may rail at The custome of such men is out of a whole book to cull out four or five words and in reviling of them to shew what abilities they have They consider not in what times the Author wrote nor to what persons nor upon what occasion nor with what intention Nor do they compare what went before with what follows after what hee said of the same matter in another place Onely they urge those four words they wrest they deprave and sometimes reproach what they understand not Thus far hee Next with that elegant and prudent observation absit invidia verbo of our late Soveraign upon this same Argument Icon. Basilic Medit. 27. To His Majesty that now is Not but that saith hee the draught being excellent as to the main both for Doctrine and Government in the Church of England some liues as in very good figures may happily need some sweetening or polishing Which might have easily been done by a safe and gentle hand if some mens praecipitancy had not violently demanded such rude alterations as would have quite destroyed all the beauty and proportion of the whole Thus the King The close of all Dr. Usher L. Primate of Armagh Serm. before the H. of Com. Febr. 18. 1620. pag. 6 7. Rom. 16.17 I seal up all with the grave admonition of a Primate Bishop and the Authentique Decision of this case by a Prince of Kings Let not every wanton wit saith the former to one of the Houses of Parliament bee permitted to bring what fancies hee list into the pulpit and to disturb things that have been well ordered I beseech you Brethen saith the Apostle mark them which cause divisions and offences contrary to the Doctrine which yee have learned and avoid them Howsoever wee may see cause why wee should dissent from others in matter of opinion yet let us remember that that is no cause why wee should break the Kings Peace and make a rent in the Church of God A thing deeply to bee thought of by the Ismaels Ismaels of our time whose hand is against every man Gen. 16.12 and every mans hand against them who bite and devour one another until they bee consumed one of another Gal. 5.15 who forsake the fellowship of the Saints and by sacrilegious separation break this bond of peace Little do these men consider how precious the Peace of the Church ought to be in our eyes to bee redeemed with a thousand of our lives and of what dangerous consequence the matter of Schism is unto their own souls For howsoever the Schismatick secundum affectum as the Schoolmen speak in his intention and wicked purpose taketh away unity from the Church even as hee that hateth God taketh away goodness from him as much as in him lyeth yet secundum effectum in truth and in very deed hee taketh away the unity of the Church onely from himself that is hee cutteth himself off from being united with the rest of the body and being dissevered from the body how is it possible that hee should retain communion with the head Thus that most learned Primate Note for whom the Brethren seem to have a special reverence in recommending of his Model of Episcopacy Necessit Reform p. 53. Wherein yet hee did propound but not prescribe his â—udgement according to that Seneca Illi qui in his rebus nobis praecesserunt non Domini sed Duces nostri sunt or as the Apostle as a helper 2 Cor. 1.24 not as a Lord over the Faith of the Church in this particular but especially as respecting the time when more could not well bee hoped for The last word as 't is meet shall bee the Kings and 't was his deciding one in these controversies after hearing of all debates about them at the conference at Hampt Court Proclamat for authorizing the book of Com. prayer at the close And last of all saith hee wee do admonish all men that herereafter they shall not expect nor attempt any further alteration in the common and publick form of Gods service from this which is now ESTABLISHED For that neither will wee give way to any to presume that our own judgement having determined in a matter of this weight shall bee sweighed to
alteration by the FRIVOLOUS suggestions of any LIGHT spirit Neither are wee ignorant of the inconveniences that do arise in GOVERNMENT by admitting INNOVATIONS in things once SETTLED by mature deliberation and how necessary it is to use CONSTANCY in the upholding of the publick determinations of states for that such is the unquietness and unstedfastness of some dispositions affecting every year NEW forms of things as if they should bee followed in their unconstancy would make all actions of state RIDICULOUS and contemptible Whereas the stedfast maintaining of things by good advice established is the weal of Common-Wealths Thus far of the first point of Independency viz. Separation the second and third Congregation and non Subjection have been spoken to above and of the causes of my recess from the Church thereunto with responsals to them Wherein for the clearing of things I have been much larger than my self intended But yet Absit enim ut multiloquium deputem quando necessaria dicuntur quantalib Sermonum multitudine ac prolixitate dicantur Aug. God forbid dhat I should count that Aug. Prolog in lib. Retract multitude of words when nothing is said but what is necessary although it be uttered with never so great a number of speeches or length of discourse saith S. Austin CHAP. IX The Proof and Tryal of these Retractations SECT I. LEt mee now subjoyn a certain proof and as it were divine tryal or attestation of these Retractations and then I shall conclude and dismiss the Reader It is one of the gracious providences which Almighty God exerciseth towards his Servants to put them to the tryal of their Faith and Profession 1 Cor. 3. 1 Pet. 1. and that by fire So the Apostle That the tryal of your Faith being much more precious than of gold that perisheth though it be tryed by fire c. Hence hee smites them into the place of Dragons and covers them with the shadow of death that by extremity being put to examine their grounds if they were insufficient they might not dye for Psal 44.20 or in them and if good they might stick the closer to them Hereupon oftentimes sufferings sickness and the approach of death occasions the repenting of those things whereof men have been very confident Vid. The speeches of the Gent. that suffered as communicated by the publick intelligencer Mr. Cook As appeared now of late in the sad Example of those Gentlemen who suffered about the death of our late Soveraign As may bee seen on publication of the speeches of some of them and the wonderful consternation and unpreparedness for death of Mr. Peters And touching Mr. Cook I remember that hee being of the Independent opinion and writing a book for that way wrote also soon after the death of the King a vindication and defence of that his act Wherein hee much glorieth in the office hee performed in that affair Sollicitor as I take it he was and among other things hath these That hee was indifferent whether hee dyed by a stab or a pistol or by a Feaver or Consumption That in his pleading against other malefactors hee used to tremble but that in his actings against the King his blood sprung in his veins Yet wee hear he was of another minde at his death but whether so or no I insist not on it The prophane Schism of the Brownists chap. 7. pag. 41. And there is remarkable story in a Book intitled The prophane Schism of the Brownists written by some that had been in that seduction of a certain Minister one Mr. Gilgate who was misled that way and of Mr. Ainsworths company Who lying on his sick-bed and in peril of death uttered by way of repentance these most savoury and considerable words O Lord rebuke mee not in thine anger Psal 6. neither chastise mee in thy wrath for thine arrows have light upon mee and thine hand lieth upon mee There is nothing sound in my flesh because of thine anger neither is there rest in my bones because of my sin c. Having now long time been afflicted with sharp and grievous sickness whereby it hath pleased God to bring mee into more serious and deep consideration of my estate Note in separating from the Churches of Christ and still finding my separation to bee more unlawful the more I consider the same And while I felt my felt at the weakest and sickest and so pressed with the force of my disease that I even doubted of life I left my conscience most pressed with desire Note to revoke my separation And therefore do now think it my duty before I bee taken away hence and bee found no more or howsoever the Lord shall dispose of mee by life or death to give testimony to the truth whereof I am perswaded in my soul And as mine own disease and the hand of God stretched out upon mee The disease of the separation moveth mee to consider and testifie these things so the disease of the separation and the hand of God which I see to be stretched out a-against it doth also draw mee on the other side unto the same thing The disease of the separation is a hot and burning disease that consumeth and destroyeth many with the poisonous and contagious heat thereof of every company among them is a flame of condemnation to devour another The boyl of their contention swelleth and burneth incessantly and they have yet no poultess to break it nor any oyl to mollifie the same Then speaking of Mr. Ainsworth's and Mr. Johnson excommunicating one anothers members with much bitterness hee addeth It appears they never travelled in pain of them Note they never begot them by their Ministry but having seduced and stolen these children from the sides of other true Churches the right Mothers in whose womb they they were regenerate and born anew they are now become hard-hearted c. Like the false Mother that would have the childe divided And a little after I do now by this writing unfeignedly acknowledge my sin to bee great in renouncing the communion with so many faithful servants of God with whom once I lived Church of England Note In the Church of England I sinned against and dishonoured his name in refusing to hear the word of life preached in those Assemblies The life comfort and salvation that I expect and hope for in the Kingdome of Heaven is by the Faith of the Gospel preached in that Church and preached there with more power fruit and efficacy Note than I ever yet heard in the Churches of the Separation Then speaking of the Lady C. that desired to be in that way hee adds But for my part having now had sufficient experience of their waies I do freely acknowledge and profess in this bed of my sickness from which I know not whether ever I shall arise unto my former health that it should bee my great comfort to dye in the communion of those Churches