68 69. royall prerogative and much more to the same purpose Here not to meddle with Doctor Bastwicks case against whom there are other crimes objected than that which hee here mentions I will onely lay downe some briefe conclusions and their consectaries declaring the truth in these points and referre those that desire further satisfaction to such as have purposely treated of this subject And my first conclusion shal be That the Kings Conclu 1 and Queens of this Realme neither have nor doe See the Queens Injunctions challenge in right of their Crownes any authority or power of the ministration of Divine Offices in the Church Wee give not to our Princes saith the thirtie seventh Article the ministring of Gods Word or of the Sacraments neither doe they claime the power of the Keyes for remitting or retaining of sins either privately or publickly From this I inferre these consectaries First Consect 1 That it is no derogation or intrenchment upon the Prerogative Royall to deny the Kings Majesty the power of administration of the Word and Sacraments of ordination excommunication or any other act belonging to the personal execution of the Episcopall or Priestly function And this is so evidently deduced froÌ„ the former that it being granted as it must be by those that will not deny the Articles of our Church this cannot be denied That no man can reasonably imagine that the Consect 2 Statutes which annexed Ecclesiasticall jurisdiction to the Crowne intended to give the King any power of this nature which Queene Elizabeth in her injunctions and all other godly Kings and Princes ever disclaimed That it can bee no deniall of his Majesties just right nor violation of Statute nor danger of Consect 3 Praemunire for Bishops to exercise their jurisdictions thus farre in their owne names or to say they have them not from the King My second conclusion is This Ecclesiasticall Conclu 2 power was given by Christ to his Apostles both for preaching and administring the Sacraments Matth. 28. 29 30. and for the power and use of the Keyes Iohn 20. 21. Matth. 18. 18. Thirdly Our Saviour giving this power intended Conclu 3 that it should continue in the Church to the end of the world as it is most evident First in regard of the equall necessity and use of it in the Church aswell afterwards as in their times Secondly in regard of his promise of his assisting presence or being with them alwayes even to the Mat. 28. ult end of the world From which will follow First the necessity of the power of ordination for the transmitting this power by the Apostles to some others in whom the same power though not in the Apostolicall latitude should remaine when they who were not alway to continue should bee translated out of this world Secondly the necessity of an un-interrupted succession in the Church of those who shall bee lawfully invested with this power which can at no time bee wanting in the Church without the ruine of that building for the edification of which Ephes 4. 12. it was first given Our Saviour together with this power given Conclu 4 to his Apostles did give the grace to enable them to exercise that power and discharge that function which hee had imposed upon them This is manifest First because God never useth to call Vactio antiquitus olâ—o ficbat quod quia secundum naturalem efficientiam tum fragrantia reddebat corpora tum agilia accummodum erat duabas rebus supernaturalibus significandis quarum una est personae ad munus aliquod divinum obeundum sanctificatio consecratio altera adoptatio seu donorum ad illud necessariorum collatio Armin. Disp pub any to a charge without furnishing them with grace to discharge it and therefore in the Old Testament annointing with Oyle was used which because naturally it made mens bodies both fragrant and active was to signifie both the consecration and designation Gods worke and the fitting of those upon whom it was imposed with gifts necessary thereto required Secondly it is manifest from the plaine words of our Saviour in that giving them their Commission hee breathed on them and saith unto them Receive the Holy Ghost And from hence we may inferre That in the transmission of this power and function there is necessarily required a continuall supply of grace though not in the same measure as in the Apostles nor for all those operations which were usefull in the first foundation of the Christian Church yet in the same kinde and for the discharge of the function so farre as it should be necessary ever to continue in the Church and that therefore in the consecration and ordination of those who are called to this function and to whom this power is committed God doth ordinarily confer this grace as appeares by that of S. Paul putting Timothy whom he had consecrated Bishop at Ephesus in mind to stir up the grace that was given him by the laying on of his hands and that God doth in the same way still give the like grace is out of all question unlesse men shall thinke either that the grace is not now necessary or that God is wanting to his Church or that the Apostles did faile in prescribing the right way for the conferring of it So that of this Saint Ambrose truly said Man Homo imponit manus Deus largitur gratiam Sacerdos imponit supplicem dextram Deus benedicit potenti dextra Episcopus mitiat ordinem Deus tribuit dignitatem Ambros de dign Sacerd c. 5. layes on his hands God gives the grace the Priest layes on his right hand in supplication and God blesseth it by his powerfull right hand The Bishops mitiates into the Order and God bestowes the dignity Lastly the Apostles who from Christ received both the Priestly and Episcopall power in one did divide the same and made distinct orders and degrees of them in the Church in which they appointed Bishops Priests and Deacons all which wee finde mentioned by Saint Paul in his Epistles and in the Acts of the Apostles and in the most ancient Writers and records that are extant in the Church And these orders thus by them distinguished were subordinate in such sort as the whole remainder of the Apostolicall Office that is so much as the perpetuall necessity of the Church required was in the Bishops who besides that which they had in common with Priests as power to preach administer the Sacraments and of absolution had also power of jurisdiction and ordination and both Priests and Deacons were by them ordayned and subjected to their authority All which may be proved out of Saint Paul prescribing to Timothy Titus whom he had ordayned See Mason de Minesterio Eccles l. 1. c. 2. l. 4. c. 1. c. D. Field of the Church l. 5. c. 25. Bishops how to exercise their jurisdiction and to use the power of ordination or laying on of hands which he
INNOVATIONS Unjustly charged upon the Present CHVRCH and STATE OR AN ANSVVER TO THE MOST MATERIALL PASSAGES of a Libellous Pamphlet MADE BY MR. HENRY BURTON AND INTITVLED An Apologie of an Appeale c. BY CHRISTOPHER DOW B. D. LONDON Printed by M. F. for JOHN CLARK and are to be sold at his Shop under S. Peters Church in Cornhill M DC XXXVII To the Ingenuous Reader THis Treatise was finished and intended for the Presse at the beginning of Easter Terme last at which time it was expected that M. B. and his Confederates would have had their censure Had it then comne forth the speed it made would perhaps have made some Apology for the defects of it However in all this delay I wanted both leisure and will to adde or alter any thing and resolved to let it passe in its first dresse If it seeme incompt and lesse accurate then might haply be expected the comfort is that with all faults it is a cover fit enough for such a cup. Only one thing may seeme strange That having promised it I adde nothing particularly of the Appeale and its Apology The truth is the onely point of moment which I reserved for that part was The Legality of the Bishops exercising their Jurisdictions in their owne names and of their proceedings in the High Commission The rest excepting his often repeated railings and frivolous reasons which I never thought worthy of any serious answer I have met with in the Sermons and answered so far as I thought fit Now for that point That which was spoken in that High and Honourable Court of Star-Chamber at the Censure and the expectation of somewhat shortly to be declared by Authority for the full clearing of it Made me even when this booke was more than halfe printed to alter my first determination and suppresse those things which I once intended to publish upon that part judging it altogether needlesse if not presumption to bring my poore verdict either to second or prevent so judiciall and authentick a decision and that point excepted I held the rest not worthy a peculiar Chapter I will adde no more save the best wishes of Thine in our common Saviour C. D. THE CONTENTS OF the CHAPTERS Chap. 1. Fol. 1. AN Introduction to the ensuing Discourse containing the reasons inducing the Author to undertake it and his aime in it Chap. 2. Fol. 7. A short Relation or Description of M. H. Burton his course and manner of life Of the occasion of his discontent his dismission from the Court The ground of his dislike and hatred against the Bishops and betaking himselfe to the people The course he hath since taken in his Bookes and Sermons to make himselfe plausible and the Bishops envied Of the Booke called A divine Tragedie c. Chap. 3. Fol. 14. Of this booke of his The parts of it Of the title of his Sermons The dedication of it to his Majesty and some passages in it Chap. 4. Fol. 21. Of the Sermons The Authors intention in the examination of them A generall view of their materialls Their dissonancy from the Text in every part of it Their principall argument Supposed Innovations The Authors pitching upon them as containing the summe of all Chap. 5. Fol. 32. Of the supposed Innovations in Doctrine Of K. James his Order to the Vniversities for reading the Fathers done long since unjustly charged upon the present Bishops By whomsoever procured upon just grounds Not Popish but against Popery King James his other Order for preaching of Election c. justified Chap. 6. Fol. 38. Of his Majesties Declaration prefixed to the Articles of Religion M. Burtons cunning trick to colour his railing against his Majesties actions and the danger that may come of it All truths not necessary to be knowne or taught The Doctrine of predestination in M. Burtons sense best unknowne The Gospell not overthrowne but furthered by the want of it An uncomfortable Doctrine Chap. 7. Fol. 43. Of the bookes that have beene printed of late Of Franciscus à S. Clara. Desire of peace warranted by S. Paul We and they of Rome differ not in fundamentalls What are fundamentalls in M. Burtons sense The distinction in fundamentalibus circa fundamentalia justified The Church of England not Schismaticall How far separated and wherein yet united with the Romish Church Good workes necessary to salvation Iustification by workes By charity in what sense no Popery Whether the Pope be That Antichrist disputable Of confession Of prayer for the dead how maintained by our Church Praying to Saints justly condemned by Protestants Chap. 8. Fol. 58. Of the Doctrine of obedience to Superiours How taught and maintained by the Bishops Wherein it must be blinde and how quick-sighted Chap. 9. Fol. 67. Of the Doctrine of the Sabbath and Lords-day falsely accused of Novelty The summe of what is held or denyed in this point by those whom Mr B. opposeth The Churches power and the obligation of her precepts The maintainers of this doctrine have not strained their braines or conscience Chap. 10. Fol. 73. Of his Majesties Declaration for sports c. M. Burtons scandalizing the memory of K. James about it His wicked censure of His Majesty for reviving and republishing it His abusive jeere upon my Lords Grace of Cant. Five propositions opposed to his so many unjust criminations in this argument Chap. 11. Fol. 78. Of the 1. Proposition The Declaration no inlet to profanenesse His Majesties respect to piety in it Recreations onely permitted not imposed Of the 2. Proposition The sports allowed are lawfull on those dayes and in themselves not against the Law of the Land M. Burtons seeming respect of the Fathers Of Revelling Of mixt dancing how unlawfull and how condemned by the Ancients and by the Imperiall Edicts Of Calvins judgement in this point Of the 3. Proposition The Booke no meanes of violation of the 5. Commandement Chap. 12. Fol. 97 Ministers commanded by His Majesty to reade the Book They may and ought to obey The matter of the Book not unlawfull Things unlawfully commanded may sometimes be lawfully obeyed What things are required to justifie a subjects refusing a Superiours Command Refusers to reade the Book justly punished The punishment inflicted not exceeding the offence Not without good warrant Chap. 13. Fol. 108. Of the Innovation pretended to bee in Discipline The Courts Ecclesiasticall have continued their wonted course of Iustice St. Austines Apology for the Church against the Donatists fitly serves ours The cunning used by delinquents to make themselves pitied and justice taxed Their practises to palliate and cover their faults Mr. B's endeavour to excuse Ap-Evans Mr. Burtons opposites not censorious What they thinke of those whom hee calls Professors and the profession it selfe True Piety approved and honoured in all professions The answere to this crimination summed up The censured partiall Iudges of their own censures How offences are to be rated in their censures Chap. 14. Fol. 113. Of the supposed Innovations
in the worship of God Ceremonies no substantiall parts of Gods worship The crimination and a generall answer Of standing at Gloria Patri What will-worship is Standing at the Gospell Bowing at the name of Jesus Of the name of Altar and what sacrifice is admitted Of the standing of the Altar Of Communicants going up to the Altar to receive Of the railes Of bowing toward the Altar and to the East and turning that way when we pray Of reading the second Service at the Altar Chap. 15. Fol. 121. Innovation in the civill government slanderously pretended without proofe His slander of my Lords Grace of Canterbury about Prinnes Prohibition confuted Other calumnies against His Grace c. answered The Bishops falsely charged with dividing the King and His Subjects Chap. 16. Fol. 132. Of the altering of the Prayer-books The putting In for At. The leaving out of Father of thine elect c. no treason Master B. rather guilty His pretty shift about it and how he and some of his use the Prayers of the Church Of the Prayers for the fifth of November altered Those Prayers not confirmed by act of Parliament The Religion of the Church of Rome not Rebellion Of the alterations in the last Fast-booke The restraint of preaching Fasting-dayes no Sabbaths Chap. 17. Fol. 150. Of the sixth pretended Innovation in the meanes of Knowledge The Knowledge of God necessary The Scriptures the key of Knowledge Impious to take them away or hinder the knowledge of them The difference between the Scriptures and Sermons How faith is begotten of Rom. 10. 17. The Word of God must be rightly divided what it is so to do Chap. 18. Fol. 162. Of the seventh pretended Innovation in the Rule of Faith What matters of Religion are submitted to the Bishops decision The Doctrine of our Articles The properties of the Bishops decisions Master Burtons clamors against the Bishops in this particular odious and shamefull Of that speech which he ascribeth to the Lord Archbishop of Canterbury concerning the Catholick Church What is justly attributed to the Church and how wee ordinarily come to know the Scriptures to be Scriptures Chap. 19. Fol. 170. Of the jurisdiction of Bishops how far of Divine right given by Christ to his Apostles and from them derived by succession The power given to the Apostles divided into severall orders What power Ecclesiasticall belongs to the King and the intent of the Statutes which annexe all Ecclesiasticall jurisdiction to the Crowne Of Mr. Burtons Quotation of the Iesuits direction to be observed by N. N. M. B. and the Iesuite confederates in detraction and ignorance Chap. 20. Fol. 182. The last Innovation in the Rule of manners The Scriptures acknowledged to be the sole rule of manners and how Old Canons how in force The Act before the Communion-booke doth not forbid the use of ancient and pious customes Master B. incurring the penalty of that Statute Of Cathedrall Churches The argument from them frees the rites and ceremonies there used from novelty and superstition Of the Royall Chappell His dangerous insinuations referred to the censure of Authority The Close Chap. 21. Fol. 193. A briefe Discourse of the beginning and progresse of the Disciplinarian Faction Their sundry attempts for their Genevian Dearling Their Doctrines new and different from the true and ancient tenets of the Church of England and they truly and rightly termed Innovators REcensui librum hunc cui titulus est Innovations unjustly charged c. in quo nihil reperio quô minùs cum utilitate publicâ imprimatur Iune 17. 1637. Sa. Baker R. P. Episc Londin Cap. domest INNOVATIONS UNJUSTLY CHARGED UPON THE PRESENT CHURCH and STATE CHAP. I. An Introduction to the ensuing Discourse containing the reasons inducing the Author to undertake it and his aime in it IT is better in the judgement of St Melius errantis imperitiam silentio spernere quaÌ„ loquendo dementu insaniam provocare Nec hoc sue â—â—gistâ—â—ii diviniâ—eâ— nominis aucteritate faciebam c. Cypr. ad Demetrian Cyprian by silence to condemne the ignorance of the erroneous than by speaking to provoke the fury of the enraged And for this judgement of his he had the warrant as hee saith of divine authority And certainly it must needs be a great point of folly to grapple with those who as that Father of Demetrianus by the noyse of clamorous words seek rather to get vent and passage for their owne than patiently to hear the opinions of others it being more easie to still the waves of the troubled sea than by any discourse to represse the madnesse of such men To undertake such a task therefore is but a vaine attempt and of no more effect than to hold a light to the blinde to speake to the deafe or to instruct a stone Foule-mouth'd railers and barking dogs are soonest still'd by passing on our way in silence or by severe and due correction Yet notwithstanding this rule is not without some exception and therefore Solomon who giveth this counsell not to answer a foole according Prov. 26. 4 5. to his folly addes in the next words as it were a crosse-proverb to it bidding us Answer a foole according to his folly lest he be wise in his owne conceit In that case an answer to clamorous and slanderous railers whom the Wise-man comprises under the name of fooles is not unfit or unseasonable And there are no doubt other cases in which without deserving the imputation of folly a man may yea and it is expedient that he should make answer to the envenomed railings of imbittered spirits And if at any time surely then when such detractors are not onely wise in their owne conceits but which is more have enveigled many simple and perhaps otherwise well-meaning people and drawne them to an opinion of their wisedome and beliefe and approbation of their false and wicked calumnies Much more when they levell their poisoned arrows of detraction against the Soveraigne Power and against the Fathers of the Church which if they should prevaile would wound and endanger the setled government and peace of both Church and State In such case it cannot be accounted rashnesse for any true-hearted subject and sonne of the Church to breake an otherwise resolved silence to prevent what in him is the growth of so great a mischiefe I will adde one other particular When men shall be so impiously presumptuous as to break into the secrets of the Almighty and peremptorily to pronounce of his unscrutable judgements as if they had beene his counsellors and to cast the causes of the present plague and all the evills that have lately threatned or befallen us upon those men to whom next under God we owe and in duty ought to acknowledge our preservation hitherto and that the plague and other evils have no more raged amongst us yea and upon those meanes which God hath sanctified for the removall of his judgements It is high time then to speake lest silence
or not prison is the better temper and more like the ancient martyrs were but his cause like theirs which as St. Austine long since observed and not the suffering is that which makes true Martyrs otherwise there is nothing more wicked or more perverse than for men not to know how to be ashamed of their punishment but to seek praise in their just sufferings which to use the words of the Father argues a strange blindnesse and a damnable animosity But this was but a flourish to shew his confidence in the goodnesse of his cause for had he beene thus christianly-resolute he would not have refused to have beene examined in the Starre-chamber and so forced that Honorable Court after long patience to take the things informed against him pro confesso and so proceed to sentence upon him CHAP. IIII. Of the Sermons The Authors intention in the examination of them A generall view of their materialls Their dissonancy from the Text in every part of it Their principall argument Supposed Innovations The Authors pitching upon them as containing the summe of all I Come now to the Sermons themselves The text is Pro. 24. 21 22. My son feare thou the Lord and the King and medle not with them that are given to change For their calamitie shall rise suddenly and who knoweth the ruine of them both Here I intend not to play the Critick to carpe or catch at every trifle or to censure every solecisme or word misplaced but to passe by such slips as are common incidences to humanity And therefore I will not scan the difference betweene an exhortation and an admonition or whether Serm. pag. 3. Salomon speakes here in his owne or the person of God or in which soever whether he intend to distinguish him to whom he directs his speech from others and to appropriate him as Gods own peculiar Pag. 4. and so whether the Doctrine of finall perseverance in grace can here find a good foundation Pag. â—0 Or how his fourth point viz. That a man that truly feares God is a man of a thousand an eminent person a goodly object or spectacle to be looked upon is drawn from this text when I am sure the word Thou upon which he seems to ground it therefore writes it in great letters is not at all in the Originall but onely as it is wrapt up in the Verb. Neither will I reckon up the many other impertinencies and inconsequencies which every where throughout his discourse are obvious to a judicious eye These and the like niceties so I account them in comparison whether Logicall or Theologicall shall make no difference betweene us Though perhaps in an accurate disquisition or to a curious examiner they may bee judged not unworthy the discussing and that he who takes upon him to be the great and disdainfull censor of learning and learned men deserves the lash for smaller failings Neglecting these then as beneath my intentions when I at once in a generall view behold the text and the discourse upon it and see what a strange body he hath joyned to such an head Horac de Arte Humano capiti cervicem pictor equinam jungere si velit c. I cannot but thinke of that strangely-deformed monster which Horace saith if a Painter should draw would move laughter in the beholders From which were not the matter more serious and of an higher consequence I could hardly refraine so monstrous a disproportion there is betweene the one and the other For what better text could there be pickt out of the whole Bible to perswade Piety to God Obedience to the King and which is a part of our obedience to him submission to such as are in authority under him And what readier way can bee devised to extirpate the feare of God and true religion and piety out of mens hearts than is here taken in these Sermons For example to mocke at the devout gestures and pious expressions of holy reverence in Gods service To call that due and lowly reverence which is done at the mention of that sweet and blessed Name by which alone men can bee saved a Pag. 66. complementall crouch to Iesus and in a blasphemous jeere a Pag. 15. 25 c. Iesu-worship And that honour which is tendred to God toward that place where of all others he manifests himselfe most graciously b Ibid. c. Altar-worship c Pag. 33. Adoration of the Altar-God d Pag. 98. false-shewes will worship a kind of Courtship a complement c To stile the singing of praises to God e Pag. 163. chanting and the musicke which is used to allay distracting and disturbing thoughts to raise our dull affections and to stirre them up to a devout chearefulnesse in praising of God f Ibid. piping Yea to deride the whole service of God ever allowed and approved in our Church under the name of g pag. 160. long Babylonish service And the solemne prayers of the Church appointed and used at the Fast h pag. 148 c. Mocking of God to the face and the fast it selfe a mock-fast What a dis-heartening must this needs bee to men and what an allay to that little fervour which is in them to Gods worship when their best performances both for matter and manner shall bee thus derided and scorned Yea what a doore is here opened to let out all Religion and feare of God and to let in all prophanenesse and atheisme when they shall bee taught thus to conceive of religious duties and the publicke service of God And what is if this bee not to make men to abhorre the offering of God Againe there is 1. Sam. 2. 17. scant any one thing that argues a greater want of the feare of God and true religion than an unbridled tongue If any man among you seeme to Iames 1 26. be religious and bridleth not his tongue that mans religion is in vaine And yet how hath this man given his tongue the reines and that in publicke and in the house of God and standing in the place of God and entitling him the Author of such licencious wickednesse to utter the impure vomit of an exulcerated heart in most odious and shamefull railings What opprobrious language what bitter termes and titles of reproach hath he used against those whom hee conceives opposite to him in opinion ayming principally at the R. Bishops and Fathers of the Church whose dignity he contemnes calling them Enemies and rebels to God fogges and mists risen from the bottomlesse pit frogges pag 11. and 12. and uncleane spirits crept out of the mouth of the Dragon limbs of the Beast even of Antichrist Paralleling them with the Iewes who killed the Lord Iesus and their owne Prophets c. a pag. 32. Babel-builders factors of b pag. 15. Antichrist c pag. 83. Antichristian mushromes d pag. 121. Lukewarme e pag. 28. Miscreants f pag. 148.
Neuters g N. Ips causers of the plagues continuance and other judgements which as it is in his Epitome we must never looke to have removed till some of them be hanged and indeed what not that may either vent his owne or move others splene against them Neither hath he beene contented to keepe himselfe in generalls but hath shot out the poysoned shafts of his serpentine tongue against particular persons a thing hatefull and intolerable in a publicke sermon as not to speake of those of lower ranke of whom the meanest is farre above him in every kind of worth The L. Bishop of Norwich a man eminent for his learning and approved to his Sacred Majesty by his long and faithfull service upon whom hee bestowes these titles An h pag 71. usurper a bringer in of forraigne power an Innovator Oppressor Persecutor and troubler of the peace of the Church and Kingdome The L. Bishop of Chichester that mirrour of learning hee calls a i pag. 126. Tried Champion for Rome and joyning him with that thrice Venerable the L. Bishop of Ely whom in contempt hee calls Dr. White saith k pag. 121. They are men well affected to Rome when it is well knowne they have done more reall not railing service to this Church against Rome then ever Mr. Burton or any or all his faction ever did or could but I am beneath their worth thus to compare them But if ever hee shewed himselfe his crafts-master in the art of reviling lying and slandering it is against the most reverend Father in God the Lord Archbishop of Cant. his Grace Against whom he hath with an impudent forehead framed such odious lyes endeavouring to load him with so many false and foule aspersions and using so insolently base and reproachfull termes against his person his chaire and dignity that he may seeme to use a phrase of his owne to have strained the veines of his conscience no less than of his braines in the venting and inventing p. 126. of them and perhaps hee thought he could not sufficiently raile upon an Archbishop unless hee proved himselfe an arch-railor and peereless in his faculty The particulars at least the chiefe of them I shall hereafter meete and answer and therefore I forbeare here to relate them Yet further It was wisely and truly observed by that worthy Prelate and late glory of our Church Bishop Andrewes upon this same Bishop Andrewes serm p. 95. text That they that in the end prove to be seditious marke them well they be first detractors Ever as at first it did so doth it still begin in the gain-saying in the contradiction of Corah So began he This Moses and this Aaron they take too much upon them doe more than they may by Law they would have somewhat taken from them So Absolon Here is no body to doe any justice in the land So Ieroboam Lord what a heavy yoake is this on the peoples neck Meddle not with these detractors So he And indeed what more powerfull detractive of obedience from the Soveraigne power can there bee invented than to fill the peoples heads with conceits of the Kings neglect of religion his p. 56. c. oathes and protestations to perswade them that as if unable to rule hee suffers his royall throne Appeale p. 29. to bee overtopped by others his Lawes trampled on and himselfe swayed to acts against justice p. 54. p. â—6 and religion what greater incentive what readier way to kindle the fire of sedition than to cast contempt and scorne upon those in authority under him to make them hated as contemners of law oppressors persecutors enemies of God and all goodness What lowder alarme to rebellion than the noyse of the losse of the setled religion and the imputation of the present calamities to those who under his Majesty have the government of the Church Lastly whereas the text advises men not to joyne side or meddle with those that are given to change and that under a great penalty Mr. Burton though himselfe expound it of changes in Church or State that hee might in all points run counter to his text under the colour of crying out against changes becomes a projector himselfe and a ring-leader to others and that with so great confidence and zeale that he would adventure with an haltar about his neck to the great Senate p. 110. of this land with this proposition That the Lordly Prelacy might bee changed into such a government as might better suit with Gods word and Christs sweet yoake Thus from a detractor he is become not a medler with changers that were little for so great a Captaine as hee would seeme to be but a p. 31. leader and fore-man of their company which is just as that reverend Prelate said When men by their detraction have made the present State naught no remedy but we must have a better for it and so a change needs What change A good one you may be sure from a Lordly Prelacy to Christs sweet yoke So Mr. B. But I 'le tell you his meaning in his words that understood the text better than Mr. Burton and was well acquainted with such mens intentions You shall change for a fine new Church-government A presbytery would doe much better for you than an Hierarchy And perhaps not long after a government of States than a Monarchy And then adds Whom you find thus magnifying of changes and projecting new plots for the people be sure they are in the way to sedition and if that bee not lookt to in time the next newes is the blowing of a trumpet and Shebaes proclamation Wee have no part in David It begins in Shimei and ends in Sheba And what ever faire colours he puts upon it the change he aymes at is neither so agreeable to the word of God nor Christs sweet yoake as is the present Church-government nor the Presbytery save intitle less Lordly than the Prelacy Nay there is no Prelate nor all of them together that doth or will challenge that power and dominion which is exercised in that discipline to which not the people onely but the King himselfe must be subject yea and deposed too if hee will not submit As by their practice at Geneva where it had its first beginning is most apparent Mr. Calvin himselfe relating both of his urging Epist 71. the oath which Mr. Burton and others so much startle at and cry out against and his putting one of their foure Syndicks which is the chiefe Magistracy among them out of his place till by his publick repentance he had given satisfaction to the Presbyterian Consistory But this onely by the way To our purpose By this the Reader may judge how well Mr. Burton hath suited his text with a discourse which is fraught with matter of so farre different nature as I know not how better to resemble it than to that deformed monster I mentioned out of the Poet where the body
Turpiter atrū Desinit in piscem mulier formosa superne and lower parts of an ugly fish was joyned to a faire and beautifull womans face Or like some Apothecaries boxes which bearing the inscription of a Cordiall or pretious antidote containes nothing in it but some banefull drugge or deadly poyson I confess I have knowne men of his straine to start strange doctrines from texts where a man would never have dreamed of any such matter as if their texts were but a colour serving onely to bring in their owne fancies As one that preaching upon the parable of the Prodigall Luk. 15. 15. from that where it is said Hee joyned himselfe to a Citizen of that country which hee did constrained by necessity and to avoid starving observed this doctrine That it is the duty of Christians in choosing their calling to make choyse of men eminent for religion and piety Another that in that of S. Iohn Hee is the propitiation for our Iohn 15. 15. sins and not for our sins onely but for the sins of the whole world found this That Christ did not dye for all men but onely for the elect But yet Mr. Burton passes them all in that having such a Text could in all the parts of it so directly contradict it as if he had learned of the Canonist to expound constituimus by abrogamus But I go on The pretended ground of all these clamours calumniations and contumelies against the Bishops and Hierarchy we find by him set downe p. 111. in these words According to our text we are professedly against all those usurpations and innovations which the Prelates of latter dayes have haled in by the head and shoulders being besides and against the law of the Land and much more against the Law of God And indeed the summe of all these declamatory sermons and of his libels and Epistles c. is briefly this There are divers Innovations lately brought into the Church and State and that with a strong hand and strange persecution of those that yeeld not to them by the Archbishop of Cant. and some other Bishops of dangerous consequence as tending to the subversion of the religion and government established and the bringing of us back againe to idolatry and union with the Church of Rome and therefore that the Bishops ought to bee severely punished and their orders abolished So that if it appeare that this is false in every part of it As namely that the innovations which he raves upon are injuriously so termed That they are not popish or tending to the overthrow of the religion established and reconciling us to Rome That the Bishops urging these supposed innovations have kept within the bounds of their lawfull power and not exercised any tyrannie nor persecuted Gods people or the Kings good subjects If I say these severals shall be made to appeare and this by Gods assistance I doubt not but I shall be able to do to the conviction of such as are not wilfully blinded then the iniquity of his clamors the falsehood odiousness and impudency of his calumniations will without more adoe be discovered and it will be easie to judge who they are that have troubled Israel And therefore that I may not leade my readers through the maze of his manifold tautologies nor tyre my selfe and them in the wilde and pathless thicket of his impertinencies nor take the paynes to wipe off every spot of dirt which he hath cast upon his opposites My purpose is to examine this Grand crimination and to speake of the severall supposed innovations and that according to that division and in that order that wee finde them ranked by him in that forenamed place Where he thus writes And these Innovations or changes wee may reduce to eight generall heads 1. Innovation in Doctrine 2. Innovation in Discipline 3. Innovation in the worship of God 4. Innovation in the civill government 5. Innovation in the Altering of bookes 6. Innovation in the meanes of knowledge 7. Innovation in the rule of faith 8. Innovation in the rule of Maners CHAP. V. Of the supposed Innovations in Doctrine Of King James his Order to the Vniversities for reading the Fathers done long since unjustly charged upon the present Bishops By whomsoever procured upon just grounds Not Popish but against Popery King James's other Order for preaching of Election c. justified FIrst saith he they the Prelats have laboured to bring in a change of Doctrine as appeareth by these instances 1. By procuring an Order from King James of famous memory to the Vniversities that young students should not read our Moderne learned Writers as Calvin Beza and others of the reformed Churches but the Fathers and Schoolemen This first crimination is farre fetcht being if I mistake not a thing acted above twenty yeeres agoe so that it seemes hee meanes to take him compasse enough the times present not affording him sufficient store and if hee had gone backe but twice as many more hee might have found the reading of Calvin and Beza accounted as great an Innovation as now he holds the debarring of men from reading of them and that by those that were as good Protestants as Mr. Burton and as farre from Popery But secondly being so long agoe done I cannot see how hee can lay it upon the present Prelates especially upon those whom hee most strives to make odious none of them being Bishops at that time But if they must inherit the guilt and punishment of their Predecessors faults In the third place how doth it appeare that it was the Bishops doing Marry because King Iames approved and magnified those Orthodox Authors and gave the right hand of fellowship to those reformed Churches which those Authors had planted or watered calling that the Orthodox faith which those Churches did professe and in particular did commend Calvin as the most judicious and sound expositor of Scripture And therefore it were impious to imagine that King James should doe any act in prejudice of Calvin c. Well But might not that judicious King or any man else approve the Authors in the general and yet dislike some things in them for which hee might thinke them not so fit for young students in Divinity to lay them for the foundation of their studies It is no prejudice to the best of them nor indeed to any man as being a common infirmity of humane nature to say that in some things they erred Much lesse can it wrong them to have the ancient Fathers from whose torches they lighted their candles preferred as the more worthy And it is one thing to give the right hand of fellowship to a particular Church which we willingly doe to all the reformed Churches beyond the Seas and another to like and approve every Tenet that any man in that Church shall hold or deliver I suppose Mr. Burton is not so uncharitable as to deny the Lutherane Churches the right hand of fellowship and to exclude them from being
but to assert the Doctrine of St. Paul commanding Phil. 2. 12. us to Work out our salvation with feare and trembling and of St. Peter who tells us 2 Pet. 1. 11. That thus an entrance shall bee ministred into the everlasting Kingdome of our Lord and Saviour Iesus Christ And I beleeve for I have not the Booke at hand if Mr. Shelfords justification by charity be well examined it will proove to bee no other than this at least no other than in St. Iames Iam. 2. 24. sense when he saith Yee see how that by works a man is justified and not by faith onely And I would demand of any reasonable man whether the expresse words of that Apostle may not without aspersion of Popery be even openly and publikely maintained if there be no sense obtruded upon them which may crosse St. Pauls doctrine which Mr. Burton can never prove that they did whom hee chargeth with that assertion But the the truth is such is the humour that possesses many men of Mr. Burtons straine that they cannot endure any glosse upon that place of St. Iames but such as shall both make the Text like themselves full of non-sence and to turne the seeming and verball into a reall and direct contradiction of St. Paul To the third That the Pope is not Antichrist I answere that though many of the learned in our Church especially at the beginning of the ReformatioÌ„ when the greatest heat was strickeÌ„ between us and Rome have affirmed the Pope to be Antichrist and his whole religion Antichristian and that some exceeding the bounds of moderation in this point have passed abroad that with the license of authority wherein yet they are to be excused in that they have beene so intolerably provoked by the odious criminations of the adversary yet to them that calmely and seriously consider it it may not without good reason bee disputed as doubtfull whether the Pope or any of them in his person or the Papall Hierarchy bee that great Antichrist which is so much spoken of And which way soever it be determined it makes not the religion any whit the better nor frees the practises of the Popes and Court of Rome from being justly accounted and stiled Antichristian For Mr. Shelfords second Book I have not seene it and therefore will say nothing but onely that if hee seeme to set as they thinke too light by preaching and pulpits hee doth at the worst but pay them in their owne coine who have magnified it to the vilifying and contempt of publick Prayer the most sacred and excellent part of Gods worship Neither have I seene that other Booke called the Female glory nor will I spend words by way either of censure or defence of it upon sight onely of those fragments which here hee presents us with as well knowing his art and at what rate to value his credit in quotations Yet in all those panegyrick straines of Rhetorick for such for the most part they seeme rather than positiue assertions he hath not deviated so much to the one extreme as Mr. Burtons marginall hath to the other in scoffingly calling her the New great Goddesse Diana And if it bee true that hee hath not digressed in any particular Lo here the new great goddesse Diana whom the whole Pontifician world worshippeth H. B. p. 125. from the Bishop of Chichester as Mr. Burton makes him affirme I dare boldly say Mr. Burton will never bee able to finde the least point of Popery in it For it is well known that Bishop whom he as if hee had bid adieu to all civility yea and shame too termes a tried Champion of Rome and so a devout votary to the Queene of heaven hath approved himselfe such a Champion against Rome that they that have tried his strength durst never yet come to a second encounter Beside we have elsewhere other points of Pag. 67. Popish Doctrine which he saith are preached and printed of late As Auricular Confession Prayer for the dead and praying to Saints Which because I finde onely mentioned by him without any proofe to evidence the truth of his assertion I might with one word reject till hee produced the Authors which have so Preached and Printed and what it was that they have delivered touching those points But because there are many that by reason of their ignorance of the truth in these points are apt to beleeve what he affirmes and to entertaine a sinister opinion of the Churches Doctrine in them I will briefly adde some of them in this place First for Confession It cannot bee denied Of Confession but that the Church of England did ever allow the private confession of sinnes to the Priest for Booke of Common Prayer Exhortation before the Communion the quieting of mens consciences burdened with sinne and that they may receive ghostly counsell advice and comfort and the benefit of absolution This is the publike Order prescribed in our Church And it were very strange if our Church ordaining Priests and giving them power of absolution and prescribing the forme to bee used Forme of absolution in the Visitation of the sick for the exercise of that power upon confession should not also allow of such private confession To advise then and urge the use and profit of private confession to the Priest is no Popish Innovation but agreeable to the constant and resolved Doctrine of this Church and that which is requisite for the due execution of that ancient power of the Keyes which Christ bestowed upon his Church And if any shall call it auricular because it is done in private and in the eare of the Priest I know not why hee should therefore bee condemned of Popery But if Mr. Burton by Auricular Confession meane that Sacramentall Confession which the Councell of Trent hath defined to bee of absolute necessity by Divine ordinance and that which exacts that many times impossible particular enumeration of every sinne and the speciall circumstances of every sinne This wee justly reject as neither required by God nor so practised by the ancient See Bishop Ushers answer to Iesuites â—chall Church And if Mr. Burton knowes any that hath Preached or Printed ought in defence of this new pick-lock and tyrannicall sacramentall Confession hee may if he please with the Churches good leave terme them in that point Popish Innovators For the second point Simply to condemne Of prayer for the dead all prayer for the Dead is to runne counter to the constant practise of the ancient Church of Christ Prayer for the dead it cannot bee denied it is ancient saith the late learned Bishop of Winchester That the ancient Church had Commemorations Oblations and prayers for the dead the testimonies of the Fathers Ecclesiasticall Histories and ancient Liturgies in which the formes of Prayers used for that purpose are Cannon 55. found doe put out of all question and they that are acquainted with the Canons and Liturgy
Bs. words either that the Bishops have these ends or that for these ends they do teach this doctrine But it is enough There is no Parliament and that they wish hoping if some such spirits as Mr. Burtons disciples get voyces in it and can prevaile they may do somewhat for their cause and ruine the Hierarchy and that there is none it must needs be the Bishops doings who as hee perswades credulous auditors will not bee able to purge themselves to a committee of the Lower-house for Religion and then if this be granted it cannot be thought a thing unlikely for them to broach such doctrine as this which cannot but be very usefull for their purpose But M. Burton will have much adoe to prove and words must not carry it that the Bishops are not Parliament-proofe and as much that they therefore are the meanes to hinder the King from having a Parliament I would to God that men of his straine and humour and poysoned with such principles of Popularity as hee labours to instill into the people had beene no greater meanes to cause heart-burning between the King and his subjects and so to keep them from meeting in Parliament than the Bishops are It is not the Bishops but the disobedient and seditious carriage of those ill-affected persons of the house of Commons in the last Parliament who raised so much heat and distemper upon causelesse jealousies That His Procla before the Declar. for the dissolut of the Parliament Majesty to use his owne words His Regall authority and commandement were so highly contemned as his Kingly office could not beare nor any former age parallel This is the meanes that severed King and people being met and this humor still fomented by turbulent and malevolent spirits such as Mr. Burton is the true and sole cause that yet hinders their re-assembling in Parliament And if thereupon any damage have or doe ensue the blame must light upon those entrenchers not upon those whom hee falsely makes the over-enlargers of the Royall prerogative Yet necessity may make them doe much and feare of danger may make them willing by any meanes whatsoever to make the King sure that they may have shelter and though God be praised they have not justly no not incurred the hatred of the whole land yet perhaps he knowes some intended mischiefe towards them or hopes well that his Sermons and the Ipswich Libell will worke so with some bloudy Assassines that they may be brought as his brother Leighton speaks Sions plea pag. 166. to strike that Hazael the Bishops in the fift rib to strike that Basilike vein as the onely cure for the plurisie of this State However it were but a poor device for their security to flatter the King into a conceit of his boundlesse authority which beside that it would be a vaine attempt upon so wise and just a Prince and such as cannot without derogation from his Majesties wisdome and gracious disposition be once imagined as faisible would but increase the subjects hatred and in the end cause his Majesty to forsake them and justly to expose them to the fury of their malice Their best security and that which they onely rely upon is their integrity and just proceedings wherein they assure themselves the just God and King whom they serve will never forsake them or deny them protection Neither doe they need to borrow a lawlesse and abused Regall power nor can it be accounted tyranny to punish those that deny obedience to his Majesties commands which whatsoever he untruely and seditiously suggests shall be proved both to be his Majesties and beseeming his Royall justice and goodnesse As for their ayming by this meanes to bring the State and King under their girdle and to make Princes subject to the Bishops If malice had not made him as blind as Impudent he would have wanted a forehead to have vented for if they meant any such thing their way had beene to advance their owne and not the Kings power and prerogative which if they make boundlesse will be sure to hold themselves as well as others under the yoke of subjection To conclude this point then The Bishops teach no other doctrine of obedience to Superiours than hath beene ever taught in the Church of God They give the King that onely prerogative which we see hath been given alwaies to all godly Artic. of Relig. p. 37. Princes in holy Scriptures by God himselfe that is that they should rule all estates and degrees committed to their charge by God whether they be Ecclesiasticall or Temporall and restraine with the civill sword the stubborn and evill doers This is the doctrine of our Church To this they have ex animo subscribed and to this they exact subscription of all that are under their severall Jurisdictions And this is not to give him any unlimited power they give to God and Caesar both their dues They make God the first the King the second and onely lesse than God as Tertullian speaks They make no Idol of their King nor Ad Scapulam Hominem à Deo secundum solo Deo minorem place his throne above but immediately under Gods That 's all Under God they grant acknowledging his power to be from God and that hee ought to use his power for God and not against him and our obedience to the King not sufficient to warrant disobedience to God yet immediately and above all others in his Dominions So as They beleeve and teach that his actions are not liable to the scanning much lesse to the controule no not of his greatest subjects This The King to speak with all humble reverence cannot give c. p. 72. They doe not know They dare not practice Neither will or dare They no not with humble reverence premised tell the people that the King hath not and therefore cannot give power to others to do those things which crosse their fancies as namely to punish those that refuse to conforme to his commands and the orders of the Church which he miscalls the altering of the state of Religion and to suppresse the faithfull Ministers of the Gospel this They judge no humble reverence but outragious and desperate impudency and boldnesse Yea and that it savours of unchristian disloyalty to insinuate to the people that the King is carelesse of his reiterated solemne protestations and oathes That he is forgetfull of the law of God and regardles of the laws of the Land That he useth his power or suffers it to be used to alter the state of Religion to oppresse and suppresse the faithfull Ministers of the Gospell against both law and conscience All pag 56. pag. 73. which Mr. Burton hath done ad nauseam usque even to his readers surfet and loathing Neither will his usuall scheme help him off or excuse him to say he doth not nor will not beleeve such actions as hee is pleased so deeply and desperately to censure to be the Kings
make the Commandement to speake riddles and arrant non-sense They deny that there is any Commandement given in the New Testament for the observation of the Lords day Though they acknowledge sufficient ground there to warrant the Churches institution and observation of that day And this they suppose they may justly maintaine till Mr. B. or some other of his mind in this point produce the place where it is written which if they would once do they would easily bring off the Bishops and others who agree with them to make a recantation and to subscribe to their better information That which they ascribe unto the Church in this argument is 1. The institution of the Lords day and other holy dayes that is the determination of the time of Gods publick worship to those dayes 2 The prescription of the manner of the observation of these dayes both for the duties to be performed and the time manner and other circumstances of their performance Concerning which they affirme 2. things Bishop of Ely p. 149. First That the Church hath liberty power and authority thus to do Secondly that Christians are in conscience bound to observe these precepts of the Church and that they that transgress Bern. de praec et dispens c. 12. Obedientia quae majoribus praebetur Deo exhibetur quamobrē quicquid vice Dei praecipit homo c. them sin against God whose law requires that we must obey every lawfull ordinance of the Church And as S. Bernard speakes The obedience that is given to Superiours he speakes of the Prelates and governors in the Church is exhibited to God wherefore whatsoever man in Gods stead commands if it be not for certaine such as displease God is no otherwise at all to be received than if God had commanded it For what matters it whether God by Himselfe or by his Ministers men or Angels make known his pleasure to us So hee and much more to that purpose in that place So that they which maintaine the institution of the Lords day to be from the Church doe not thereby as they are wrongly charged discharge men from all tye of obedience and give them liberty to observe it or not at their owne pleasure which no man will affirme but those onely who have learned to under-value and despise the Church of God and her rightfull Authority Now these things have beene so fully proved so plainly demonstrated already that it is needless yea impossible for me to adde any thing and as impossile for Mr. B. or any other to gain-say with any reason or evidence of truth Which because he cannot do hee betakes him to the forlorne hope of contentious spirits railing against his opposers and traducing the doctrine which he knowes not how to confute For his opposers he saith that in this point they have strained all the veines of their conscience and braines and that they are so mad upon it that no shame will stay them pag. 126. till confusion stop their mouthes But God bee praised they have not neither need they much to straine either Their conscience need not be strained at all in delivering that doctrine and acknowledging that truth which is after godliness And for their braines it is not Mr. Burtons Tit. 1. 1. Pamphlets or lawless Dialogues that can straine them No nor his larger answer which he threatens in answer to my L. of Elyes Treatise which were it not that simple and well meaning people might haply be seduced and made to thinke them unanswerable were quickly answered with that which best befits them silence and scorne As for that grave and learned Prelate whom he useth with such contempt and base language The world hath seene his humility joyned with that masse of learning which is lodged in that venerable brest that he hath not disdained to stoope to answer this railers railing dialogue of A. and B. which hee hath done like himselfe with great strength and evidence of reason and solidity of judgement and yet blessed be God hath not sacrificed the least dramme of reason which yet remaines in so great yeares to admiration quick and pregnant and will be able if need be to discover Mr. Burtons arrogancy and bold-fac't ignorance So that he must be faine to sacrifice the remainder of his modesty and honesty if any be yet left him to finde any thing to reply CHAP. X. Of his Majesties Declaration for sports c. Mr. Burtons scandalizing the memory of K. James about it His wicked censure of His Majesty for reviving and republishing it His abusive jeere upon my Lords Grace of Cant. Five propositions opposed to his so many unjust criminations in this argument THis is all he saith of his supposed innovations in doctrine But before I part with this last point I must annexe somewhat of his Majesties Declaration concerning lawfull sports to be used upon Sundayes as depending hereupon and being the great pretended grievance in this argument This Declaration and the publishing of it according to his Majesties Royall intent and command hath afforded Mr. Burton plentifull occasion of calumniation and caused him to utter many shamefull and slanderous invectives not onely against the Declaration it selfe but against the Royall authority commanding and those whom hee conceives procurers of it or that in obedience to his Majesty have urged the publishing of it and punished any that have obstinately refused For first hee hath endeavoured to blase the Honour of that great Patron of the Church K. Iames of Blessed memory by an odious and base insinuation of I know not what extraordinary temper wherein the King should be when this Declaration was first published a passage so unworthy and execrably scandalous that I will not so much as mention it Nor hath he dealt better but farre worse 2 with his sacred Majesty that now is in making his reviving and republishing of his Fathers Act to tend to the publick dishonour of God the annihilation of the holy Commandement touching the Sabbath p. 56. the alteration of the doctrine of the Church of England the violation of his solemne Royall protestations all which and more supposing the republishing of this Declaration to be his Majesties Act and by his Authority hee layes to his Majesties charge Indeed hee seemes not willing that the world should take notice of these blasphemies as directly sent out against his Majesty and therefore would make men beleeve that this Act was none of his Majesties But then I would Declaration concerning the dissol of the last Parliament demand of him how he knowes any Declaration or Proclamation to be set forth by his Majesty and in particular how he knows that Declaration to be his which he puts His Majesty so often in minde of Sure I am he can have no greater evidence for any than hee hath for this His Majesties name prefixed his Royall Test subscribed And who is there without danger of being found guilty of high treason can
such maner of speech but onely this That Mr. Burton hath done contrary to the duty of a Christian of a subject of a Minister and violated his oath of Allegiance and often protestations of boyalty But I answere briefely That his Majesty as his Royall Father had also done commanding publication Declar. in fine of the Declaration by order from the Bishops through all the parish-Parish-Churches of their severall Dioceses respectively did implicitly command that Ministers should reade it For 1. how doth publication use to bee made of such things in the Church otherwise than by the Ministers reading of them But 2. I know no man of common sense but will confesse that what order any man to whom the making of such order is committed shall make that order what ever it bee is his who gave the Commission His Majesty in his Declaration authorized the Bishops to take order for the publication of it and seeing their order was that it should be read and that by the Ministers Then may it without presumption bee said That His Majesty commanded Ministers to reade it unlesse it might some way appeare that His Majesty did restrain them from making that kinde of order or limit them to doe it in some other way which hee did not in the Booke I am sure and I am confident Mr. Burton cannot prove hee did otherwise and therefore it is ridiculously false that M. Burton saith His Majesty did command no such thing as that Ministers should reade the Booke I say further that Ministers may lawfully and therefore ought to obey his Majesty in reading the Booke For 1. The matter of the Booke is not unlawfull nor against any Commandement of God as hath beene already proved 2. Supposing not granting that the things declared in that Book to be permitted were not lawfull and such as cannot be used without offence to the Divine Majesty and transgression of his Commandements and that therefore his Majesty which is sinne to imagine had unjustly granted such liberty yet will it not follow that it is unlawful to read the Declaration publish his Majesties pleasure For Ministers by reading it doe not justifie but declare what is done nor do they thereby ipso facto approve the liberty granted or the granting of it but make knowne his Majesties pleasure what ever it be which for ought I could ever learne is not by God forbidden any man to doe It is lawful somtimes for Subjects to obey their Superiours in that which by them is not lawfully commanded David sinned in causing the people to be numbred but no man can with reason say that Ioab sinned in numbring them but that on the contrary he had sinned if he had not numbred them For there the sinne was not in the act but in the motive which in David was pride and vain-glory in Ioab obedience to his Soveraigne So also and much rather in this case where the acts are not the same and what ever the other is the act required to be done by Ministers without all question is of the same nature with those in which as S. Bernard saith a Inter summa vero mela summa bona quaedam meclia sunt ad alterutruÌ„ se habentia et boni malique nomeÌ„ assumunt Media sunt ambulare sedere loqui tacere comedere jejunare vigilare dormire et si qua sunt similia In â—is mediis sc ambulare sedere loqui tacere c subditi esse et obedientes debemus ad nutum praepositorum nihil interregantes propter conscientiam quia in his nullum praesixit opus Deus sed Praelatorum dereliquit iperio disponenda S. Bern. de virt obed p. 1713 Mal. 2. 7. Subjects must be obedient to the beck of Superiours asking no questions for conscience sake because in these God hath not prefixed any worke but left them to be disposed by the commands of Superiours Againe The error of Superiours is not alwaies a dispensation to the obedience of those that are under them b Sed homines inquis sacile sallâ— in Dei voluntate de rebus dubiis praecipienda et in praecipienda fallere so pussunt Sed enim qâ—id hoc refert tua qui conscius non es praesertim cum teneas de Scripturis quia labia sacerdotis custediunt scientiam et legem ex ore ejus requirunt quia Angelus Domini exercituum est S. Bern. de praecep dispens c. 12. Superiours may erre in their judgement sometimes of the will of God in things doubtfull and may erre in commanding What is that to thee saith S. Bernard speaking of obedience to spirituall governors who art not conscious of such error especially having beene taught in the Scriptures that the Priests lips preserve knowledge and they shall seeke the law at his mouth for he is the messenger of the Lord of Hosts And the like may be said for obedience to Soveraigne Princes and the Magistrates that are subordinate to them To whom we may apply that which the same Author after addes in that place c Ipsum proinde quem pro Deo habemus tanquaÌ„ Deum in his quae a pertè non sunt contra Deum audire debemus S. Bern. ibid. Him whom we have in Gods stead we must heare as God in those things which are not manifestly against God That the error then of Superiors be such as shall justifie the Subjects refusall of obedience it must according to S. Bernard and according to the truth too 1. be known to be so for he that shal be by his lawfull Superiour commanded to worship an Idoll though it be a trangression of an high nature yet if he that is commanded do not know it to be such nor that God hath forbidden it he sins if he deny his obedience 2. It must be against Gods will and Word nothing but that doth limit our obedience to Gods Vice-gerent whom God hath commanded us to obey and that for conscience sake in all things onely for him not against him If they come in opposition once then the inferiour must give place but till then he must not be denied his obedience 3. It must be apertè manifestly knowne to be against the will of God and past all doubt and peradventure The Subject may not deny his Soveraigne his obedience because he feares that which is commanded is not agreeable to Gods will or because he cannot see the word of God for it or because some doubt of the lawfulnesse of it He that will doe nothing at the command of his Superiours which is doubted of by any whether it be lawfull or no will pin up his obedience within very narrow bounds and prove but a bad subject It is our own conscience not anothers that must be our guide in matters of obedience to the Powers ordained by God In things left to our liberty we may yea we must have respect to the conscience of another That is S. Pauls doctrine For why saith he
is too heavy 2. Without warrant For 1 will no less censure serve the turne then suspension excommunication deprivation and the like I answer No especially for those that after admonition instruction and long forbearance remaine not onely refractary but adde thereto many intollerable affronts to Authority by publick invectives private whisperings and false suggestions buzzing into the people I know not what dangerous issues meere fictions of a pettish fancy to follow for these men these censures are milde enough And I dare appeale to that conscience which Mr. B. hath yet left him whether if hee did erect his new discipline and godly government pag. 110. hee would not exercise as harsh censures upon them that not onely wilfully but thus turbulently oppose the commands of those in authority and wee may easily guesse what hee would doe if hee had once the upper ground when being on the lower hee can so severely censure those that are above him with deprivation not of living but of life and turne suspension Ips News p. 6. into plaine English hanging And that the Churches where that purer discipline is in place for matters of lesse moment hath inflicted as heavy censures is better knowne than to need rehearsing But not the example of others like dealings but the proceedings themselves are the best justification For with how slow a pace did justice march to these punishments that have beene three yeeres space in the execution and yet of delinquents in that kinde how few are they that have suffered And what admonitions were spent upon them what paines in information what patience in expectation of their conformity is sufficiently knowne and remaines upon record and will justifie themselves before any indifferent Judges So that I may truely say of these proceedings as S. Austine of the Churches in his time against the Donatists that it was a most mercifull discipline that was used upon Misericordissima disciplina them And what other censures hath the Church to inflict but these except it be an admonition and if they would onely have that used and rather to bee misused upon them to no purpose they might then have just ground for their usuall practise in contemning the whole power of the Church 2 But what warrant have they There is no Canon Statute Law or precept extant that requires Div. Trag. p. ult it I grant it if he meane particularly requiring it for since at least the last setting forth of the booke there have beene no Canons or Statutes made But it were very hard if the Kings Majesty should not have power to command men to declare his pleasure in any thing and to punish such as refuse without the assistance of new Canons and Statutes for every new occasion God be thanked his owne Royall right and the Lawes and Canons already made do abundantly enable him to doe farre more than this Well perhaps hee doth not deny the Kings right or power but what power have the Bishops for their proceedings If saith he they alledge the Kings p. 57. authority as they do where shew they this authority Where do they shew it Marry where they are by duty bound to doe it to those that have authority to demand it to whom they are ready to give a just account of their proceedings but not to Mr. Burton For what authority hath hee to demand a sight of their Authority Or who made him Inquisitor generall over the Bishops to examine their actions and so imperiously to require their warrant as here he doth and in like maner in another place hath dealt with my Lord Bishop of Norwich for his proceeding in his owne Diocesse And all this hee presumes to doe meerely of himselfe without and against all Law and Canon yea and reason too hee not having the least occasion offered him as not having been so much as questioned for the things nor touched by the authority whereof hee complaines If hee had beene suspended excommunicated and deprived for not reading the Booke or for not conforming to the new Ceremonies as he calls them he could have done no more nor indeed could hee justly have done so much It belongs not to any man that is questioned for any crime or cause before any subordinate Magistrate Civill or Ecclesiastick in such manner to question their Authority if haply they think them to have no warrant for what they doe they who are questioned have the benefit of Appeale Ad praesidium innocentiae est Apellationis remedium institutum Lancellot Perusin instit jur Can. l 3. tit 17. which was instituted for the reliefe of innocency as the Canonists speake and by this meanes the Iudge à Quo shall bee compelled to transmit both his proceedings in the cause and his authority by which he so proceeded to bee scanned by the Iudge ad Quem But for the parties questioned to doe it is an unsufferable insolency and affront to Iustice And if Mr. Burton 1 Pet. 4. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alienas Curas agens S. Cypr. ad Quirin Curiosus nemo est qui non sit malevolus Plau◠now suffer for this hee cannot bee said to suffer as a Christian but as a busie body or Bishop in anothers Diocesse And certainly every man that is such is an evill member in the Common-wealth and ill-affected to the Government under which he lives for as the Comick once said well No man is a busie-body which is not malevolent But beside this the Book expresly commanding the Bishops to take order for the publication of the Book doth whatsoever Mr. Burton saith to the The book orders no such severe and wicked censures to be inflicted upon any in that behalfe No nor yet gives the Bishops any expresse order or power at all to punish any Ministers in this case p. 56. contrary sufficiently warrant them to punish such as refuse otherwise they doe but poorely discharge the trust committed to them To send it to the severall Churches and there to leave it to be read or not at the pleasure of the Minister is not to take order for the publication of it but to permit the publication of it to the discretion of every Minister which if his Majesty had onely intended hee would have imployed some inferiour persons but intending to have it done to purpose His Majesty committed it to the Bishops whose power he knew to bee sufficient to take order in that case without any new warrant or express order in the booke for the punishment of offenders against his Royall pleasure And thus much of that Book and of the first kind of supposed Innovations viz. in Doctrine CHAP. XIII Of the Innovation pretended to bee in Discipline The Courts Ecclesiasticall have continued their wanted course of Iustice St. Austines Apology for the Church against the Donatists fitly serves ours The cunning used by delinquents to make themselves pitied and justice taxed Their practises to palliate and cover their faults Mr.
is there that will say that Christians have not their sacrifices Nay who is there that knows the nature of the Sacrament of the Lords Supper or the Heb. 13. 15 16. Doctrin of Antiquity concerning it but will confesse it to be a true and rightly so called sacrifice 2 Neither can all this be accused of superstition for confessing a Sacrifice and an Altar wee intend not either the reviving of the Leviticall bloody sacrifices of the old Law nor the unbloudy propitiatory sacrifice offered in the Popish Masse for the quick and the dead we hold with the subscribed Articles Transubstantiation Artic. 28. 31. a bold and unwarranted determination of Christs presence in the Sacrament and thinke such sacrifices no better then blasphemous fables and dangerous deceits We beleeve that our blessed Saviour upon the Crosse by his owne oblation of himselfe Communion book Heb. 10. once offered made a full perfect and sufficient sacrifice oblation and satisfaction for the sinnes of the whole world and that he needeth not to be often offered nor can without impiety and imposture be said to be made of bread by the Priests and dayly offered in the Masse The sacrifice which we admit is onely 1. Representative to represent to us visibly in those elements the all-saving sacrifice of Christs death and to behold him crucified before our eyes and his body broken in the bread and in the wine his blood powred out 2. It is spirituall offered and participated by faith 3. It is Commemorative done according to our Saviours institution in remembrance of him and of his death and passion This is all the sacrifice we acknowledge and we desire no other Altar than what may suit with it and serve for the offering of such sacrifices A spirituall Altar for a spirituall sacrifice It may bee still and must bee a Communion-Table and yet neverthelesse an Altar that properly this mystically A Table it is for the Lords Supper and an Altar for the memoriall sacrifice of the Lords death And both a Table and an Altar it is what ever the matter of it bee whether of stone as sometimes and in some places they have beene or of wood as among us in most places they usually now are Yea and wheresoever they be placed whether in Of their standing the West end as sometimes in the Church at Antioch in Syria as Socrates reporteth or to the East which Ecclesia Antiochiae Syriae contrarium ab aliis Ecclesiis sitam habet nam altare non ad orientem sed ad occasum spectat Socrat. hist eccl l. 5. c. 21. was the custome in other places as the same Author intimates and with what site soever whether it stand Table-wise as they call it with the ends to the East and West or Altar-wise with the ends from North and South whether upon a plain levell or mounted by steps These are but accidents which alter not the nature and use of it but that though these vary yet still it remaines both a Table and an Altar in the sense that I have mentioned And that it may be placed at the East end of the Church according to the ancient and most received fashion of the Christian world Queen Elizabeths Injunction for that purpose Injunction for Tables in the Church is warrant sufficient which appointeth it to be set in the place where the Altar stood and not thence removed except at the time of the Communion for more conveniency of hearing and communicating Which if it may be as well there as in some places without question it may as in any other part of the Church or Chancell for ought that I can see it may stand there still And however the placing of it as of appointing the place for the rest of the Service of Morning and Evening prayer and the decision of all doubts about Ceremonies is left to the discretion of the Ordinary as is evident out of the Rubrick before the beginning of Morning prayer and the Preface prefixed to the Booke of Common prayer In case then that the Ordinary which is every Bishop in his Diocese shall appoint it to be so placed hee doth no more but what he hath pattern for from the Ancient Church and by warrant from the Injunctions mentioned and Booke of Common prayer it selfe that I say nothing of the Episcopall power which was never abridged of liberty to take order in things of this nor of farre higher nature I will adde one thing more That that place is of all others the most fit for the standing of the Lords Table because as S. Iustine Martyr saith Quia corum quae apud nos sunt meliora praestantiora ad Dei honorem secernimus hominum autem opinione sententia ea pars in qua sol oritur caeteris naturae partibus praestantior est orientem cum precamur omnes intuemur S. Iust Mart. ad orthodox quaest 118. Communicants going up to the Altar to receive Ips new p 7. Those things which are the best and most excellent with us we set apart for the service of God and for that in the opinion and judgement of men that part where the Sunne riseth is the chiefe of all the parts of created Nature wee looke to the East when wee pray for that cause And as that part of the Church hath beene ever accounted the chiefest so it is great reason that our best services should thence be tendred unto God and that his Table should have the highest place in his owne house and no man suffered to perk above it and him And if it may bee there placed and in case the Ordinary shall think that place convenient for ministration there remaine Then can it not as some think and as the Ipswich-libell glancingly intimates be unlawfull for the Communicants to goe up thither when they receive As for the custome which in too many places is of late crept in of the Priests carrying of the holy Bread and Cup to every person in their seats it is both unseemly and derogatory to the Majesty of those sacred Mysteries and I am sure beside the intention of our Church expressely commanding all those that intend to cōmunicate to draw neere to thē And this is also the intention of the often mentioned Injunction when it appoints the removing of the holy Table from the place where the Altar stood that the Communicants more conveniently and in more number might communicate with the Minister For what need any removing for that if the Minister must carry the Sacrament to every man Who sees not but that the whole Congregation though never so great may communicate with the Minister and the Table stand still at the East end or any where if communicating with him were understood in that sense But without all doubt the intent of the Injunction was that Communicants should goe out of their places and draw neere to the Table when they did receive and care was thereby taken that
restored to the singular benefit of Christian soules CHAP. XVIII Of the seventh pretended Innovation in the Rule of Faith What matters of Religion are submitted to the Bishops decision The Doctrine of our Articles The properties of the Bishops decisions Master Burtons clamors against the Bishops in this particular odious and shamefull Of that speech which he ascribeth to the Lord Archbishop of Canterbury concerning the Catholick Church What is justly attributed to the Church and how we ordinarily come to know the Scriptures to be Scriptures THe seventh Innovation he makes to be in pag. 151. the rule of Faith for whereas the perfect and compleat rule of faith is the holy Scripture as 2 Tim. 3. Our new Doctors cry up the dictates of the Church to wit of the Prelates to bee our only guides in Divinity as in Reeves Communion booke Catechisme expounded pag. 20. 206. where as he saith that authour affirmes all Ministers must submit to the judgement of the Prelates in all matters pertaining to Religion and all Prelates must submit to the judgement of the Arch-prelate And then addes his owne glosse as having a Papall infallibility of spirit whereby as by a Divine Oracle all questions in Religion are finally determined My Answer to this shall bee very briefe for that the same crimination is by Master B. objected in his Lawlesse Pamphlet intituled An Answer to a late Treatise of the Sabbath day and since by the Reverend Author of that Treatise that venerable masse of solid learning the L. Bishop of Ely so profoundly answered that my poore endeavours In his Treatise intituled An Examination vid p. 17 18 19 20 c. seeme to me altogether needles it being abundantly sufficient to referre my Readers thither for satisfaction Yet somewhat I will say for their sakes that have not that Booke at hand First it is confest that the holy Scripture is the sole and compleat Rule of Faith This is the constant and subscribed Doctrine of our Church Artic. 6. And therefore it were strange that they who themselves have so often subscribed and who exact subscription from others should goe against so confessed a truth and certainly if hee had had but the least graine of ingenuity in interpreting the writings of other men or rather if malice had not wholly filled him with ignorance and confidence hee would never have dream't of any contradiction to this Doctrine in the words by him alledged or to have stretched matters of Religion subjected to the Bishops determination to the substantiall points of Faith which no Protestant ever affirmed But somewhat sure there is in it that is in matters of Religion submitted to the Bishops judgement True and so it ever was in the Church of God But this extends not to matters of Faith or manners to be believed and done of necessitie to salvation so as to coine new articles in either kinde The power which by them is challenged and by all understanding Christians in all ages of the Church ascribed to them is no other but that which is given them by the tenth Article of our Religion whose words are That the Church hath power to decree rites and ceremonies and authoritie in Controversies See Preface to the Booke of Common-Prayer referring parties doubting of any thing that is conteined in that Booke to the Bishop and the Bishop doubting to the Arch-Bishop of Religion Where by the Church whoever Master B. understands is meant the heads and Governors in the Church to whom the right of direction and government doth peculiarly belong and therefore they are called Bishops or Overseers and Rulers or Guides and Leaders as being by their Office to judge of things needfull and to direct those that are under their charge Now this power of theirs hath these properties 1. It is not supreme but ministeriall not ruling but ruled by the Scriptures by which rule they are to square their determinations in all matters of Religion being altogether unlawfull for them to define any thing contrary thereunto 2. The things wherein they have power to decree ordaine alter and change any thing touching Religion in the Church is onely in matter of Ceremonie which are in comparison of the points of Faith onely circumstantiall as concerning time place gesture order and the like to bee observed in the service of God 3. In these things which they thus order and ordaine they must keepe them to those generall Rules 1. That things be dâ—â—e decently and in order 2. That nothing bee ordained contrary to the Scripture 3. That things beside the Scripture ordained be not inforced to be believed of necessitie to salvation as our Article speakes 4. Their decisions in matters of Religion are not infallible neither did they ever challenge nor any that ever I heard of among us ascribe unto them no not to the Arch-prelate any Papall insallibilitie of Spirit Neither did they arrogate any other abilitie of right and true judgement in things than is attained by ordinary meanes nor any immediatly Divine Inspiration or Assistance annexed to their Chaire all which the Pope doth Lastly the submission that is required by those that are under them Ministers and people is not absolute and such as no inferiour Priest or Christian can without sinne dissent from their judgements but in regard of externall order and for the avoiding of confusion and sects in the Church as it is not left free for every man to appoint or judge of matters of Religion or to have them after their owne way so it cannot but be a great disorder and consequently a sinne for any man out of his private humour openly to reclaime or to disobey those who are invested with the power of Judicature This being the power that is given or challenged by the Bishops it cannot but be a wonder to thinke that any man should bee so past all shame as so odiously to clamour upon this ground against the Bishops and Fathers of the Church and to deride and scorne the most Reverend Arch-Bishop of Cant. calling him the Oracle and one that hath a Papall infallibilitie of Spirit and the like But for a Priest to doe it puts it beyond all wonder and astonishment especially if wee consider these two things First which is also observed by the Reverend Bishop of Ely that See the Booke of Ordination at his Ordination he promised yea swore that hee would reverently obey the Bishops and with a glad minde and will follow their godly admonitions and submit to their godly judgements 2. That every Priest hath a power of directing those that are under his charge in matters of Religion and that the people ought to inquire the Law at their Mouthes and to submit to their judgements which to take away from them were to robbe them of a maine part of the Priestly function and yet I suppose neither challengeth any Papall infallibilitie of Spirit nor requireth any blind obedience and therefore how he can
no where doth to the Priests or Deacons but more clearely by the ancient Canons and writings of the Fathers in the primitive B. Andrewes Resp ad Epist Moâ—inaei 1. 3. Tortur Terti p. 151. Church That which results from all this is That to affirme the Episcopall order or authority as it is meerely spirituall to bee received not from the King but from God and Christ and derived by continuall succession from the Apostles is no false or arrogant assertion nor prejudicall to the Kings prerogative royall and so not dangerous to those that shall so affirme or that challenge and exercise their jurisdiction in that name For the further demonstration hereof I will also briefly set downe what power in causes Ecclesiasticall is due and challenged by the King and other Soveraigne Civill Magistrates what Ecclesiasticall jurisdiction is annexed to the Crowne of this Realme which the Bishops must acknowledg thence to be received and exercised in that right My first conclusion shall be in the words of Conclu 1 our thirty seventh Article where the power of Artic. 37. Kings in causes Ecclesiasticall is described to bee only That they should rule all estates and degrees committed to their charge by God whether they be Ecclesiasticall or Temporall and restraine with the Civill Sword the stubborne and evill doers other authority than this as Queene Elizabeth in her Injunctions His Majesty neither doth ne ever will Qu. Eliz. Injunct challenge nor indeed is due to the Imperiall Crowne either of this or any other Realme Where I observe two things wherein the Soveraigne authority of Princes in causes Ecclesiasticall doth consist First in ruling Ecclesiasticall persons under which are comprised 1 their power to command and provide that spirituall persons do rightly and duly execute the spirituall duties belonging to their functions 2 to make and ordaine Lawes to that end and for the advancement and establishing of piety and true Religion and the due and decent performance of Divine worship and for the hinderance and extirpation of all things contrary thereunto Secondly in punishing them as well as others when they offend with the Civill Sword Spirituall or Ecclesiasticall persons being offenders are not exempt from the coercive power of the King but that he may punish them as well as others but it is with the Gladium spiritualem stringere est Episcoporum non Regum quan quam hic licet Episcoporum manu piorum tamen Regum sancto monitu et evaginari in vaginam recondi solet Mason de Minist Ang. l. 4. c. 1. Civill Sword as that only which he beareth not with the Ecclesiasticall or by the sentence of Excommunication It belongs to Bishops and not to Kings to draw the Spirituall Sword yet that is also wont to be unsheathed and sheathed at the godly command and motion of religious Kings And they may as pious Princes use second yea and prevent the spirituall Sword and with the Civill as namely with bodily and pecuniary punishment compell his subjects as well Ecclesiasticall as Temporall to the performance of the duties of both Tables My second conclusion or as I may rather Conclu 2 terme it my inference upon the former is That the Bishops having any civill power annexed to their places and exercising the same either in judging any civill causes or inflicting temporall punishments whether bodily or pecuniary have and use that power wholly from the King and by his grace and favour in his right That the Episcopall jurisdiction even as it is Conclu 3 truly Episcopall and meerely spirituall though in it selfe it be received only from God yet in asmuch it is exercised in his Majesties Dominions and upon his subjects by his Majesties consent command and royall Protection according to the Canons and Statutes confirmed by his Authority nothing hinders but that thus-farre all Ecclesiasticall Authority and jurisdiction may bee truly said to be annexed to the Crowne and derived from thence And this onely is the intent of those Statutes which annex the Ecclesiasticall jurisdiction to the Crowne Which notwithstanding it may truly bee affirmed that the Bishops have their function and jurisdiction for the substance of it as it is meerely spirituall and so properly Ecclesiasticall by Divine right and only from Christ and that it is derived by a continuall and uninterrupted succession from the Apostles But if Master Burton conceive that the Bishops affirme that they have power to exercise this their spirituall jurisdiction within His Majesties Dominions and over His Subjects of themselves and without licence and authoritie from His Majestie Or that their temporalities their revenewes their Dignities to bee Barons of the Parliament c. or the authority that they have and use either to judge in Causes temporall or to inflict temporall punishments belong to them by Divine right or otherwise than by the favour of his Majesty and his predecessors hee makes them as absurdly ignorant and presumptuous as himselfe The other thing which I cannot let passe is that which he here cites out of the Iesuites pamphlet intituled A direction to be observed by N. N. c. wherein the Iesuit it seemes applauds the present state of our Church as comming on towards Vnion with Rome The temper and moderation of the Arch Bishop and some other learned prelates and the allowance of some things in these dayes which in former times were counted superstitious as the names of Priests and altars and the acknowledging the visible beeing of the Protestant Church for many ages to have beene in the Church of Rome c. My purpose is not here to enter the lists with the Iesuite who I doubt not ere long will bee more sufficiently answered than I have either leisure or ability to doe All that I shall say for the present is First that Master B. is willing it seemes to take dirt from any Dunghill to cast in the face of his Mother the Church of England and that though hee professe such mortall hate to Rome that the last affinity with her though many times but imaginary makes him breake forth into strange expressions of his abomination Yet hee can bee content to joyne hands with the worst of the Romanists the Iesuites and use their aide to slander and make odious the Church in which hee was bred But it is no Innovation this it hath beene a long practise of the Faction whereof he is now ambitious to become a captaine both to joyne with them in their principles and to make use of their weapons to fight against the Church wherein they live Secondly It is manifest from hence that the Iesuite and he are confederates in detraction and ignorance of the Doctrine of our Church which both of them judge of not by the authorised Doctrine publikely subscribed or the regular steps of those that have continued in the use of her ancient and laudable customes rites and ceremonies but by their owne humours and uncertaine reports of some
p. 56. for sports and often elsewhere and therefore that they are not the Kings acts What doth he else but perswade the people who for all his glosse beleeve them as indeed who can beleeve otherwise to be his That His Majesty is I tremble to speak it out such as he makes them whom he intitles to those acts And then what may we Calv. Inst l. 4. c 20. et 31. Bucan loc 40 77. See Goodman p. 190. expect to follow but the practise of that doctrine which is taught in many of his Orthodoxe Authors The withstanding and opposing of their commands and deposing of their persons But this passage is better answered by the justice of authority than a Scholers pen. Let us see then what it is he findes fault with in this Declaration First he intimates that Gods truth that is the saving doctrines of Election Predestination effectuall vocation Assurance and perseverance are thereby silenced and suppressed Be it so Is it not better that some truth for a while be suppressed than the peace of the Church disturbed St. Augustine saith It is prositable to keepe in some truth for their Facile est imo utile ut â—aceatur aliquod verum propter incapaces Aug. de persev SanctoruÌ„ c. 15. sakes that are uncapable and surely we might truly say of the time when this Declaration was published by His Majesty that men were uncapable of these doctrines When men begin once to strive about names to quarrell about abstruse mysteries to side one against the other and to count each other Anathema as it was with our neighbours and began to be with us was it not time to enjoyne silence to both parties All truths wee know are not of the same rank or of equall necessity some things there are which must be preached in season and out of season but those points he mentions come not within that number And though the godly consideration of Predestination and our Election in Christ is ful of sweet pleasant and unspeakable comfort to godly persons as our Church Article speakes that is if wise men in this argument Artic. 17. can be content to be wise unto sobriety and thus farre truth even in these points is not by the Declaration suppressed nor our Articles of Religion to which we all subscribe hung up upon the wall and cashier'd And though this may in some sense be called a saving doctrine yet not so as the ignorance of it should exclude from salvation However taking it in the sense he intends for those absolute and peremptory decisions desperate positions and high speculations and such as are opposite to the receiving of Gods promises in such wise as they be generally set forth to us in the holy Scripture and harping upon that will of God which is secret and not declared unto us in the word of God which is the doctrine Multa etenim benè tecta latem neâ—câ—taâ— prosunt c. vid. Carm de Ingrat which he aymes at we may count this doctrine among those things of which Prosper saith that they profit being unknowne And Mr. Burton is much deceived and deceives the people when hee saith Thus the Ministery of the Gospell is at once overthrowne and nothing but orations of morality must be taught the people Indeed Mr. Burtons Gospell is thus overthrowne which consists in such daring speculations But blessed be God the Gospell of Christ by this meanes hath had a freer passage than it was like to have had if things might have beene suffered to have gone on as they begun And then is the Gospel in most vigor when the people by it are instructed what it is that God hath commanded and what they ought to doe which in contempt he calls orations of morality God doth not bring men to heaven by difficult questions the way to eternity is plaine and easie to be knowne To beleeve that Iesus Christ was raised from the dead to acknowledge him to be Lord and Christ and to live soberly righteously and religiously in this present world is the summe of saving doctrine and Christian religion and this is left written for our learning in so plaine characters that he that runs may read it And therefore it is good counsell which the son of Syrach gives Seeke not out the things that are above thy strength But what is commanded Ecclus. 3. 21. thee thinke thereupon with reverence And what the Iesuit thinks of this way of silencing Contzen polit controversies it is not much to be regarded yet it seemes Mr. B. and he jumpe in opinion here as well as in other things But how this should be a meanes to restore the Roman-Catholick religion for men to be enjoyned to hold themselves to the Articles of the Church of England and as it is in the Declaration that no man shall either print or preach to draw the Article aside any way but shall submit to it in the plaine and full meaning thereof c. This I confess is beyond my capacity But by this meanes there is not one Minister almost among a thousand that dare clearely preach of these most comfortable doctrines Of Absolute Election and Reprobation and so soundly and roundly confute So I finde it printed diverse times in the place the Arminian heresie And blessed be God that there are so few that dare and I wish that Mr. B. and those others that have dared would have shewed more obedience to his Majesty As for the comfortableness of that doctrine as they teach it let the poore tormented consciences speake which have by it beene affrighted and driven to desperation I heard one once an acquaintance of Mr. Burtons making this objection against his preaching about reprobation that said It was very fit that therefore it should bee taught that men that found in themselves the marks of reprobation should be driven to horror and despaire and have hell fire kindled in them here in this life A most comfortable doctrine no question CHAP. VII Of the bookes that have beene printed of late Of Franciscus à S. Clara. Desire of peace warranted by S. Paul We and they of Rome differ not in fundamentals What are fundamentals in Mr. Burtons sense The distinction in fundamentalibus circa fundamentalia justified The Church of England not Schismaticall How far separated and wherein yet united with the Romish Church Good workes necessary to salvation Iustification by workes By charity in what sense no Popery Whether the Pope be That Antichrist disputable Of confession Of prayer for the dead how maintained by our Church Praying to Saints justly condemned by Protestants FOr the bookes that he saith of late times have come abroad maintaining Popery and Arminianisme My answer is that Mr. Burton knowes well enough how to get bookes printed in spight of authority and therefore he cannot lay the blame there if any such have past out without license And for those that have Bishop Mount Appeale Dr.
Iacksons bookes beene licensed it passeth Mr. Burtons learning yea though Mr. Prinne should bee of his counsell to find any thing in them which is not consonant to the doctrine of the Church of England Dr. Cosens private devot Mr. Brownes sermons I have not seene conteyned in the 39. articles and the booke of Common prayer Nor which is contrary to this Declaration of his Majesty Onely here I except my Lo of Chichester his Appeale which was published some yeares before the making of the Declaration And what blemish can it bee to Authority or to the Prelates if the booke of Franciscus a S. Clara. Also that book of Fr. à S. Clara. had beene printed 23. times and in London too so long as it is not cum Privilegio And what if he were so bold as to dedicate it to his Majesty I have knowne others and Mr. Burton by name p. 117. more bold in that kind than either was fitting or as I beleeve well pleasing to his Majesty But they say it was presented to the King by a Prelate And how if his highly-esteemed author They say do mis-informe him and there were no such matter Yet granting it to be true what hurt can be in it Blessed be God his Majesty is of yeares and wisdome abundantly sufficient to be able to discerne truth from falsehood be it never so cunningly masked or disguised Lastly what if a Romanist acting his owne part like himselfe indeavour to pinne such a sense upon our Articles as may make them almost Romish Who can hinder such mens tongues and pens Much applauded by our Innovators But doe any of our Innovators approve or applaud his wresting of our Articles to serve his owne turne I thinke Mr. B. cannot name any of them that doth And yet I cannot see what harme can follow if any shall so farre approve him as to like his moderate straine his lessening the number and quality of the differences between us which most of his owne party like M. Burton study to multiply and increase and so his desire of peace and reconciliation which if salvâ veritate it might once be wrought were a most blessed and happy accomplishment Neither is that though M. Burton so terme it true Christian p. 121. zeale but a distempered heat of a contentious spirit that shall come between and make an interruption And if as hee confesseth Puritans and Calvinists be such men no matter if they had no place either in Synode or Church of England As for those who because they know better are not willing as Mr Burton and others of his straine use to call all opinions and practices Popish which are beyond their learning and crosse the principles of their Catechismes and are therefore by him in scorne termed peaceable and indifferent men and well affected to Rome as Ely and Chichester and the Arch-Prelates they by their wisdome and moderation doe more good and acceptable service to God and his Church than ten thousand such fiery spirited Zelotes who understanding nothing but that the Romish Church are not of their opinion make it their ambition and highest point of Religion to condemne whatsoever is held or practiced in that Church not because evill or erroneous but because theirs What warrant they can have from the God of peace for their courses I cannot imagine One thing I am sure of that the Apostle S. Paul doth sufficiently warrant the contrary when he commands us If it be possible and as much as in us is to live peaceably Rom. 12. 18. with all men and according to his wont makes good his precept by his owne practice and that having to doe with men Jews and Gentiles opposite not to the faith onely but even to the very name of Christianity which yet they of Rome though bad enough are not For to the 1 Cor. 9. 20 21. Iewes he became as a Iew that he might gaine the Iewes To them that were under the law as under the law that he might gaine them under the law c. Yea as he there saith he was made all things to all men that he might by all meanes save some Not that thereby he did betray the truth or joyn with either Iew or Gentile in their errors from which he laboured by all means to with-draw them but because commiserating their condition he did condescend to their weaknesse and yeelded to them in what he might that thereby hee might winne them to yeeld to him in the maine As S. Augustine expounds the place And thus to August Ep. 19. deale with them of the Church of Rome at this day not that I intend to parallel them with either how any man can without wrapping up the blessed Apostle within the same sentence justly condemne I must confesse I am altogether ignorant For whereas such are bruited abroad to comply with Papists in their errors that is meere clamour without ground or shew of truth saving that they joyne not with these hot-spurres in rayling and raging and so exasperating them but leave that part to them as most delighting and exercised in that way and lacking compassionate affections to seek to gain and reduce those that wander into the way of truth Yet here we must take heed of going too far and that we doe not while we pitty and seeke to gain the adversary become injurious to the truth and lose it as it seemes if M. Burton may be beleeved some Factionists and Factors for Rome among us so he is pleased to style the Reverend Prelates and those that oppose his crotchets have done for he saith it is a common cry among them that we and they of Rome differ not in fundamentals This is I confesse to goe farre yea and a great deale too farre if we measure Fundamentalls by M. Burtons last who under that name will comprise all matters of faith as is evident by his quotation of these words out of our 19. Art in the margent The Church of Rome hath erred in matters of faith And this is usuall with others of his party who more truly may be termed Factionists than those whō he so calls for I once lighted upon a small book set forth by one of them which bare this title Fundamentall truths and nothing but Fundamentalls in which were contained all Catecheticall Doctrines the high points of Predestination the ten Commandements of the Law yea and though some more sublimated among them will admit none ten Commandements of the Gospell But M. Burton hath beene told sufficiently if prejudice would let him see that by Fundamentalls See B. of Exon advertisement Cholmely Butterf treatises are meant those points of faith which are absolutely necessary to salvation which whosoever beleeves not cannot be saved and to admit that in the Church of Rome these points are yet to be found and believed among them is no more than not absolutely to deny salvation to all that live in communion with that