unto the fifth and last thing the Government under which I comprehend the Ministry as well as Episcopacy both in their Calling and employment First The Ministry To whose constitution it is required that he be orthodox in Doctrine able in parts Conditions requisite to the constitution of a Ministry innocent of life examined by such as are in place so to do that he be not excepted against by the People and solemnly consecrated by prayer and imposition of hands thereunto More we shall not finde in Scripture necessary as by the consideration of 1 Tim. 3. and Tit. 1. Act. 14.23 with other places may appear Now if unto all this God do give evident testimony to his Ministry by his presence therewith both on the hearts of his people and conviction of the adversaries All of them observed in the Church of England Book of Ordination of Ministers Book of Canons Can. 34 and 35. and by appearing for him otherwise there is then a further seal of his Ministry The former six Particulars are all observed in the Church of England in the ordering of Ministers as by the Book of Ordination may appear although perhaps not with that exactness at all times as might be wished And for the seventh and last God hath set to his seal in the plentiful blessing of their Labours 'T is true that one of the Ancients saith Cum ipsa plebs maxime habeat potestatem eligendi dignos sacerdotes Cypr. l. 1. ep 4. vel indignos recusandi That the People especially have the power of choosing good Ministers or refusing those who are bad He doth not mean a jurisdiction and authority but a liberty of accepting or refusing upon just ground alledged touching their conversation not as if the power as People and distinct from the Ministery were in their hands for so he explaineth himself in the same place Vt plebe praesente vel detegantur malorum crimina vel bonorum merita praedicentur The people being present that the crimes of those that are evil may be discovered and the merit of the godly may be declared And a little after he expresseth the same thing more fully shewing the Form of Ordination of Ministers in his time De traditione divina Apostolica observatione servandum est tenendum quod apud nos quoque ferè per provincias universas tenetur ut ad ordinationes ritè celebrandas ad eam plebem cui praepositus ordinatur Episcopi ejusdem provinciae proximi quique conveniant Episcopus deligatur plebe praesente quae singulorum vitam plenissimè novit uniuscujusque actum de ejus conversatione prospexit That is It is to be observed and kept as a divine and Apostolical Institution which is also held by us and almost in all Provinces That for the right Ordination of a Minister the Bishops of that Province do assemble unto that people unto whom the Bishop or Minister is to be ordained and that the Bishop or Minister be ordained in the presence of the people who do know perfectly the life of every one and perceiveth their actions by conversing with them But by this testimony it appeareth That the Interest of the People was a liberty from their knowledge of the life of the person to accept or refuse but that the Election was not wholly by them but the Bishops or Ministry were to regulate the Election which he expresseth in the Epistle before also Nemo adversum sacerdotum collegium quicquam moneret Epist. 3. l. 1. nemo post divinum judicium post populi suffragium post coepiscoporum consensum judicem se non jam Episcopi sed Dei faceret No man saith he would if the Brotherhood did obey their Ordinary according to the Institution of Christ move any thing to wit against the Bishop after the Judgement of the Colledge of Ministers after the divine Approbation after the suffrages of the People and after the consent of the other Bishops c. But that the People should have the power of Election of Ministers Instit l. 4. cap. 4. s 12. Calvin cites against it and approves the Councel of Laodicea Can. 13. Est equidem illud fateor optima ratione sancitum in Laodicensi concilio ne turbis electio permittatur Vix enim unquam evenit ut tot capita uno sensu rem aliquam bene componat ut ferè illud verum est Incertum scindi studia in contraria vulgus primum soli clerici eligebant quem elegerant offerebant magistratui tum ad multitudinem res deferebatur Aut si à multitudine incipiebatur tantum id fiebat ut sciretur quem potissimum expeteret Auditis popularium vota clerici demum eligebant Hunc ordinem ponit Leo Epist 87. expectanda sunt vota Civium testimonia populorum honoratorum arbitrium electio clericorum That is That truly I confess is with very good reason decreed by the Councel of Laodicea Can. 13. Popular Elections not allowed That the Election of Ministers should not be permitted to the People For it hardly at any time comes to pass that so many heads do with one consent compose any business well and that is commonly true which the Poet saith ' The common people being weak 'To several Factions quickly break First therefore the Ministers chose then they offered him to the Magistrate afterward the matter was brought to the people or if the business began with the people it was onely that they might know whom especially they desired which when they understood then the Clergy did choose Thus Calvin Beza also De Minister Grad cap. 23. Quod tota multitudo simul fuit convocata suffragium tulit nec essentiale nec perpetuum fuit i. e. That the People were called and gave their voyce was neither of the essence of the Call nor perpetual And with us Book of Canons Can. 31. the Ordination of Ministers is appointed at four times of the year at which time Prayer and Fasting is enjoyned any that will are permitted to be present See the Book of Ordination proclamation made unto them to except against the persons to be ordained And no Bishop permitted to ordain any not of his Diocess without Letters testimonial Canon 34 35. under pain of suspension But if in this there may be any defect or have been abuse yet we are to consider that of the Church of England saying That in the Primitive Church in the beginning of Lent The Commination at the end of the Liturgy and at the beginning notorious sinners were put to open penance and punished in this world in stead whereof until the said Discipline be restored which thing is much to be wished it is thought good c. may perhaps imply that it would if it might without greater peril reform some other things also among which this of the somewhat more particular approbation or acceptation of the people if it should be found
salus in summi Sacerdotii dignitate pendet cui si non exors quaedam ab omnibus eminens detur Potestas Hieron adâ—ers Luciferiaâ— Circ Med. tot in Ecclesiis efficientur Schismata quot Sacerdotes unde venit ut sine Chrismate Episcopi Jussione neque Presbyter neque Diaconus jus habeant baptizandi The safety of the Church saith hee depends upon the dignity of the chief Priesthood so hee calls Episcopacy unto which unless there be granted an exempted and above all eminent power there will bee so many Schisms in the Churches as there are Priests whence it comes to pass that without the Ordination â—hrismate and Authority Jussione of the Bâ—â—hop neither Presbâ—ter nor Deacon hath power to baptize Which last words exclude the notion of this place its being understood of Christs Again Ut Pontifices Christi qui tamen rectam fidem praedicant Ad Theophilum advers Error Jo. Heros Tom. 2. non Dominorum metu sed Patrum honore reveremur non sumus tam instati cordis ut ignoremus quid debeatur Sacerdotibus Christi c. That wee may saith hee those namely which preach the Orthodox Faith prosecute such Bishops not with the fear of Masters but the honour of Fathers For wee are not so swollen with pride that wee understand not what is due to the Priests of God Now in these places Although hee do sometimes imply Episcopacy to be of divine Authority as where he compares it to the office of Aaron Sometimes Apostolical as where hee saith it of their Tradition And sometimes Ecclesiastical but by the Authority of the whole world yet in all hee acknowledgeth such power in the Bishop to do that in the Church that none other may either in the nature of the thing as the extirpation of Schisms which could not be done before or in the right of Authority as Ordination and imposition of hands without which the Presbyters have no power at all not so much as to baptize So that let Episcopacy and Presbytery differ in order or in degree onely so long as some main parts of Jurisdiction can be performed onely by him or not without his pre-eminent Authority why struggle wee with that truth and that sword of the Spirit on which edge soever whereof wee fall wee are certainly wounded The General is but a souldier to use the Brethrens own comparison but may hee not do something that a common souldier yea the whole Council of Commanders cannot do So the Pylot in a ship not onely for his skill but for his place Magistrates may be said all to bee in the same order and to differ in degree one y But what Protestant is so weak of head and wilde of heart as to top Tyburn for denying the Kings Supremacy It being granted that there is the same use of a Bishop in the Church as of an Emperour or Commander in chief in an Army For the Church is an Army with banners as both Hieron Cant. 6.4 and the Brethren yeeld the question is not in what raâ—k or file but in what pâ—ace and power Not what Name but what Authority hee hath But too too much of this Criticism SUBSECT III. Necessit Ref. p. 44. TO that which the Brethren oppose viz. That there are examples of Ordinâ—tion in the New Testament without a Bishop if the assertion were strong yet is the proof weak For the laying on of the hands of Simeon Niger of Lucius of Cyrene and Mana en mentioned upon Paul and Barnabas Act. 13.1 was no Ordination for the one was an Apostle and the other an Evangelist before It was but a special and solemn mission Imposition of hands in which case laying on of hands was usual in that * Eam ceremoniam mutuati fuerant Apostoli ex veteri gentis suae consuetudine Cal. in 2 Tim. 1.6 Heb. 7. Nation even by those who were not properly Ecclesiastical men as Jacob laid his hands upon Ephraim and Manasseth and even among our selves wee often lay our hands on the head of a childe when wee pray God to bless him This imposition of hands therefore doth not argue â—urâ—sdiction in this place but the symbol of Blessing For if it were and that without controversie the less is blessed of the g eater Then must these Brethren be superiours to the Apostle Paul and Barnabas none of them beiâ—g an Apostle themselves which I suppose the Brethren will not say Mat. 18. Our Saviours laying his hands upon the children and blessing them was according to the custome though with more than common efficacy and authority That afterward it was applied to Ordination and by a Metonymy set for Ordination it self 〈…〉 doth not make it proper unto that but makes that the more solemn by this Again it might be said that these named in the Church of Antioch were Prophets as the Text calls them and Teachers but such as were Apostolical men such as Barnabas who afterward visited in his own name being accompanied by John Mark Act. 15. for societies sakes the Churches of Cyprus and 't is like several others also So that such persons are sometime called Apostles Rom. 16.7 Andronicus and Junia were of note among the Apostles Titus and the Brethren sent to Hierusalem are said to be the Apostles so in the original of the Churches And some were tryed 2 Cor. 8.23 which said they were Apostles but were not Rev. 2.2 which could not be understood of the Twelve nor of Paul Thirdly What might be done by extraordinary power or precept of the Holy Ghost doth not prejudice the observation of order where there is no such foundation Numb 23. Else every man that sees such a thing as Phinees did might do present execution Fourthly What might be done by such as were no Bishops where no Bishop was appointed doth not justifie the usurpation of those who contemn such Authority Moses did consecrate before Aaron was instituted but afterward it had been intrusion for him so to do Exod. 24. And the young men did sacrifice before the institution of the Priesthood might they do so also afterward 1 Tim. 4.14 Calvin in loâ— That Timothy was ordained by the laying on of the hands of the Presbytery The text saith But Calvin saith that hee rather thinketh it was the office than the Colledge of the Presbyters But howsoever yet this excludes not the Apostles presence who elsewhere saith it was by the Imposition of his hands Yea so 2 Tim. 1.6 that huc magis inclinat conjectura unum tantum fuisse qui manus imponeret That the conjecture leads rather to think that one onely laid on hands though in the name of the rest saith Mr. Calvin Sole Oâ—dinâ—tion Which may obstruct the Brethrens confidence that say there is no example in Scripture of sole Ordination but for this we contend not To say that the Ordination by the Presbyters made him a Preaching
APPROBATIO REtractationes venerabilis viri JOHANNIS ELLIS libentissimè perlegi easque proelo tradendas censui ut iis qui Ecclesiam Anglicanam deseruerunt in exemplum qui revertuntur in solatium qui firmi permanserunt in stabilimentum ipsi denique Retractanti in sincerae conversionis ingenuaeque pietatis gloriam vivant Quintilis 1. 1661. MA. FRANCK S. T. P. R. in X to P. GUL. Epo. Lond. à Sacris Domesticis Christi Caroli Luke 15 St. Austin Imitated or Retractations Repentings in Reference to the Late Ciuill and Ecclesiasticall Changes in this Nation by John Ellis 2. Sam 19 1. Peter 3. Leges Angliae Verbum daej Aliud fundamentum nemo Iaciat 1. Cor. 3. S. AVSTIN Imitated OR RETRACTATIONS AND REPENTINGS In reference unto the late CIVIL and ECCLESIASTICAL CHANGES in this NATION Wherein I. The GROUNDS Of Obedience to the CROWN Adherence to this CHVRCH In Doctrine Worship and Government II. An Answer to that Tractate Entituled Reasons shewing the Necessity of Reformation III. The Non-Obligation of the COVENANT Are Represented and Demonstrated In II. Books By JOHN ELLIS If we would judge our selves we should not be judged of the LORD 1 Cor. 11. Videbunt omnes homines quà m non sim acceptor personae meae Aug. Ep. 7. Marc. LONDON Printed by W. Godbid and are to be sold by Timothy Garthwait at the Little North-dore of S. Paul's M.DC.LXII DEDICATIO EGO Utrique Academiae Cantabrigiensi Matri Oxoniensi alteri EARUMQUE Honoratissimis D. D. Cancellariis Reverendis D. D Procancellariis Honorandis Collegiorum Praefectis Sociis Dilectiss bonae frugi Scholarib universis Hasce Paginas In Poenitudinis Symbolum Juventutis monitum Grati Animi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 L. M. D. D. Non ita pridem Academiae Superius memoratae Alumnus Aulae S. Catharinae Socius Civibus Cantabrigiensib Lector sive Concionator publicus JOHANNES ELLIS To the Well-affected Reader YOU may please to take notice that being unexpectedly drawn forth into a Disputation in Writing touching Infant Baptism by the Clerk of the Place unto which I have reference acted 't is like by some other heads and ingaged to the publishing of my * May Anno 1659. when neither the Sun nor any Star of Charl's wain if I may so speak as then appeared Reply having formerly marred as the fruit in great part of my Ministery so also Two * The first a Sermon before the House of Commons Feb. 22. 42. Intituled THE SOLE PATH to a SOUND PEACE Containing some model of a Reformation The other an Answer to Mr. Sam. Hudson Intituled Vindiciae Catholicae Or the Rights of particular Churches asserted Containing a Defence of the Doctrine of the Church of England as I take it and other reformed touching the Non-visibility of the Catholick Church as Organical In which Tractates more pains was taken and excepting what I here retract whereof perhaps more use might be made then it may be is convenient for me to signifie Treatises by the mixture of Apologies for the War and for Independency I took it as my part being to appear again in Publick to Retract and recall as I had bewayled my Mistakes in those Affairs And accordingly before that Treatise of Baptisme Intituled THE PASTOR and the CLERK because the Debate was betwixt two such persons in relation to the same place I did then prefix in severall particulars the summe of my Cogitations in that matter In the last Paragraph whereof I promised if it should seem convenient and God were pleased a larger explication of that brief Palinodye Which soon after drawn up in Part hath ever since layen by Till the last Summer some Sheets of it began to be printed without my Knowledge by the care and cost then of a * Mr. Tim. Thirscr Reverend Friend and others whom he excited into whose hand I had committed them for perusal But finding the Eruption was somewhat precipitate I caus'd it to withdraw its hand again for more Maturity and Growth In the Travelling toward the Birth whereof though upon another occasion also I was seis'd by a dangerous Feaver which with other Occurrences hath impeded it till now though often incited a fresh unto the communicating of it For non mihi Tulliana illa Blanditur sententia qua dictum est nullum unquam verbum quod revocare vellet Aug. Epist 7. Marcellino emisit sed plane me angit Horatiana sententia Nescit vox missa reverti Hinc est quod periculosissimarum quaestionum libros de Genes scil de Trinitate diutius teneo quam vultis fertis ut si non poterint nisi habere aliqua quae merito reprehendantur saltem pauciora sint quà m esse possent si praecipiti festinatione inconsultius ederentur I am not flattered saith mine Author with that Sentence of Tully Never did he utter any word which he would recall But rather that saying of Horace sorely troubleth me viz. A Word once out although amisse it fall And fain you would yet can you not recall Hence it is that those Books of most difficult and perillous Questions de Gen. Trinit I keep from coming abroad longer then either ye would or will bear That if it cannot be but that there will be some things in them which may deservedly be blamed they may at ast be fewer then they could have been if by a rash precipitancy they had been unadvisedly published But I have now given way VVhereunto I am the more inclined because it is a kind of Confession of my Faith Zanch. Now jucundum optabile est pio cuique viro publicum sempiternum suae in Christum Fidei pietatis testimonium in Ecclesia relinquere ex iis quae divinâ providentiâ mihi contigerunt videbor quasi videre me ad hanc pugnam divinitus vocari Because it is a comfortable and desireable thing to every Good man to leave a publick and lasting testimony of his Faith in Christ and of his Piety in the Church And by the providences that have fallen out I seem to my self to be called out by God unto this Service Epist Dedic ad Archiep. Ebor. Grindal ante operis sui de 3. Eloh partem 1. as Zanchy hath expressed it for me before hand Now I did intend a much briefer Tractate and only to content my self with a moderate account of the reasons of my return to my obedience to the Church and State Excuse unto the Reader But considering that it is required in one of my profession that he should not only utter sound speech that cannot be reproved Tit. 2. chap 1. but also be able to convince the Gainsayer I have been forc'd to be a little copious Yea Object Quis leget haec nemo hercule nemo But who a book so large will read Of things that are now gone and dead The War is past and the Church is in reforming VVell but yet a reason of my Faith
intra quorum nos consortium non aestimatur meriti sed veniae quaesumus largitor admitte That is first O God which seest that we trust in no act or work of ours Again Where we have no help of merits do thou succour us with thy assistance Again Admit thou us into their the blessed Saints company who art not the esteemer of merit but the vouchsafer of mercy Thirdly It having been often evidenced by * Jewel in defence of the Apolog. and others ours that our Doctrine Worship Discipline and Government is much more antient than Popery properly so called although also usurped in some things by Papists what hindreth but as the vessels of the Temple defiled by Belshazzar both in drunkenness and idolatry Dan. 7. might return to their pristine use so those things that were Christs before De doctr Christ l. 2. c. 40. but usurped by them we may tanquam ab injustis possessoribus in nostrum usum vendicare take our own goods out of theevish hands as Austin Austin of the truths uttered by the Heathen But lastly because the victory over Goliah was the more remarkable the last blow being given by his own sword we shall retort the argument viz. 4. Because the Liturgy destroyeth Popery and Superstition That there ought to be no separation from the Worship and Liturgy because whilst the Common-prayer-book is of force and neither deserted nor transgressed Popery and that superstition on the one hand as a flood nor Anabaptism and Separation as a rotting distillation on the other can ever come in upon the Church And for this though I have neither strength nor armour so specious or so massy as they perhaps may have yet I shall not doubt to cast the Gantlet to any Champion of the Philistines Such was the judgment of that learned Prince King James related to by the Lord Arch-bishop of Canterbury Lord Abbot Arch-bishop of Cant. Letter with K. James instructions concerning Preachers Sept. 3. 1622. in these words His Majesty therefore calling to mind the saying of Tertullian Id verum quod primum That is true which is first And remembring with what doctrine the Church of England in her first and most happy Reformation did drive out the one and keep out the other c. He had nam'd before Popery Anabaptism and Separation I am not ignorant that Sancta Clara hath endeavoured to reconcile even our Articles of Religion with the doctrine of the Church of Rome But what communion hath light with darkness 2 Cor. 6. and what concord hath Christ with Belial and what agreement hath the Temple of God with Idols The new Jerusalem is four square the Harlot sits upon Circles * Apoc. 17.9 seven hills can they quadrare circulum But to return to the former For proof at present touching Anabaptism and Separation there is no doubt of that And for Popery the chief points thereof as opposite unto the Protestant Religion are countervened there as may appear by the Council of Trent by Bellarmine and our Rhemists the true Interpreters of that Council as our a] De S. Scripturâ in presatione Quia novus Papismus â vetere multum differt quod de omni causa Tridentinum concilium statuerit imprimâ—s quaeramus tum hujus concilii fideliss interpretes Jesuitas nostros etiam Rhemenses quia Bellarminus has causas accurate tractavit illum quasi scopum proponemus Whitaker hath it if compared with it To instance in a few particulars The first shall be that Traditiones ipsas pari pietatis affectu reverentiâ suscipit reveretur That the Traditions of the Church are to be received with the same affection and reverence b] Concil Trid. Sess 4. decret 1. as the holy Scriptures themselves And so the worship of God may be farced with them 1. Traditions as well as with the reading and preaching the holy Scripture Now the Liturgy assigneth nothing to be put into the worship but the Scriptures either those that are undoubtedly so or else such as have been of great veneration and antiquity in the Church though not received into the Canon R. Hook Eccles pol. l. 5. § 19. and which in regard of the divine excellency of some things in all and of all things in certain of them have been thought better to stand as a list or marginal border unto the Old Testament yet with this liberty that where the Minister shall perceive some one or other chapter of the Old Testament to fall in order to be read Admonition to all Ministers Ecclesiastical prefixed before the second Tome of Homilies 2. Intercession of Saints which were better to be changed with some other of the New Testament of more edification he may do it As was noted above The next may be the Medium or Mediator of our worship by whom it is to be commended unto God The Church of Rome joyn in commission with Christ the blessed Virgin the holy Apostles the Angels and the Saints departed Our Common-prayer as our Saviour in another place Luk. 1. Apoc. 5.8 Heb. 5. shuts out all this crowd and with the High-Priest when he was to offer Incense which represented the prayers of the Saints suffers no man to take this honor to himself but Christ alone in the close of the prayers adding this basis to the support of all and naming no where any other and sometime expresly excluding them by that bar only affixed unto Christ through our only Mediatour and Advocate Jesus Christ our Lord. Second Collect in the Letany and elsewhere 3. Merits A third the merit of our prayers and worship The Papists we know do attribute so much to that such a kind and number of them being said at such a place they shall merit the very merits of Christ and properly deserve a reward And that not ex congruo and of conveniency only but ex condigno and of strict justice Good works say the Rhemists On Heb. 6.10 and prayer and divine worship is a principal one even with them also be meritorious and the very cause of salvation so far that God should be unjust if he rendred not Heaven for the same But our Liturgy teacheth us that when we have offered our alms our prayers yea and have performed the very highest of divine worship the celebration of the holy Communion in the close of all to say Thanksgiving after the Communion And although we be unworthy through our manifold sins to offer unto thee any sacrifice yet we beseech thee to accept this our bounden duty and service NOT WEIGHING OUR MERITS BUT PARDONING OUR OFFENCES c. and many the like passages 4. The Sacrifice of the Mass Concil Trid. Sess 6. sub pio 4. c. 2. A fourth particular shall be the Mass wherein is pretended that the Bread after Consecration being transâ—ubstantiated into the very flesh of Christ and that elevated by the Priest with
of the other Ubi videbat cruentum facinus Idem ibid. cap. 1. ibi rursum timebat reatum perjurii Ne Deum offenderet peâ—erando Deum offendit saeviendo Where he saw a bloody villany there he feared the guilt of perjury and lest he should offend God by forswearing there he offended God by cruel murdering saith the same Author Subsect 2. What the Covenant obligeth to THus far hath been shewen that the Covenant in reference to the performance of the contents of it bindeth not Yet doth it bind and oblige very strongly For Ecce sanctus David non quidem juratus sanguinem hominis fudit sed eum falsum jurasse negare quis poterit de duobus peccatis elegit miâ—us sed minus fuit illud in conparatione majoris Nam per seipsum appensum magnum malum est falsa juratio Behold holy David Aug. ubi supra cap. 3. he would not shed a mans blood though he had sworn it But who can deny but that he was forsworn of two evils he chose the least It was indeed the least in comparison of the greater but else of it self false swearing is a great sin Saith the same St. Austin Now great sins do bind and oblige unto deep repentance As Paul in another case 2 Cor. x2 ult I must bewail saith he those that committed these lasciviousnesses and have not repented Job 42. We must as Job did after he had spoken words that he understood not to God even abhor our selves and repent in dust and ashes And with the blessed Apostle we must be humbled as oft as we reflect upon it and think the worse of of our selves as long as we live as he did for his sin though not committed in light as ours was 1 Cor. 15. I am not worthy saith he to be called an Apostle because I persecuted the Church of God So every one of us I am not worthy to be called a Christian a subject of the Kings or a son of the Church because I entred into this Covenant But yet with his comfort and some kind of recompence where he had cone the wrong viz. Yet by the grace of God I am what I am that is a penitent and a convert and as a token of it I laboured more abundantly then they all that had not so offended As 't is also prophesied in this cause some should do Eicon Basilic Medit. 27. Prov. 24.21 22. And let us for the future fear God and the King and not meddle with them that are given to change the government of Church and State for their destruction hath come suddenly and who foreknew the ruine of them both i. e. those that have both deserted God in his Church and the King in the State and Common-wealth Prov. 1.10 And if hereafter sinners in that kind entice thee consent thou not no though they should say Come we will have all one purse For they lay wait for their own blood as we have seen And let us not deceive our selves one horn of this dilemma will wound us Either the Covenant is to be literally kept or else repented of Remember palliations expositions and evasions here will do no good Prov. 28.13 Psal 32. Numb 32.23 For he that covereth this sin shall not prosper And whilst we hold our peace our bones will consume through Gods heavy hand upon us And our sin will find us out For there is no darkness nor shadow of death Job 34.22 where the workers of iniquity may hide themselves saith Elihu And thus far of the general exceptions against the Doctrine Worship Discipline and Government of the Church of England viz. That they are unnecessary inconvenient humane inventions Apocryphal Popish not established by Law And an Engagement and Covenant for the removing or reforming of them CHAP. III. Grounds of Separation and Exceptions particular against the Matter of the Premises SECT I. Against the Articles or Doctrine 2. Exceptions particular against the matter of the premises Independents excepts not Apologet. narrat pag. 29. PRoceed we now unto the Exceptions particular namely against the matter of the Doctrine Worship Assemblies Discipline and Government And first of those against the Articles or Doctrine The Independent or dissenting Brethren acknowledge That in the review and examination of the Articles of our Church so are their words our judgments say they have still concurred with the greatest part of our Brethren neither do we know wherein we have dissented Some Presbyters now do But certain of the Presbyterian Brethren do dissent and object against them first doubtfulness secondly error thirdly tyranny in the act requiring subscription Necessity of Reform pag. 1. c. 1. Doubtfulness and fourthly defectiveness and imperfection First doubtfulness because in the book of Articles now printed and ever since 10 Carol. 1. there is a declaration of his late Majesty to the Articles to this effect 1. That those Articles contain the true Doctrine of the Church of England agreeable to Gods Word 2. That the Clergy upon just occasion may have liberty from the King Kings deelar before the Articles under the Broad Seal to deliberate on such things as make for the establishment of the same doctrine yet so that no varying in the least degree should be endured 3. That no man should put his own sense upon them but take the Articles in the literal and grammatical sense pag. 2. whence the Brethren infer that by this Declaration no Minister shall have liberty to interpret any one of these Articles And therefore they will remain doubtful But first Answ 1 this doubtfulness is not per se and in the Articles themselves but per accidens and in reference to this declaration Again though they are prohâ—bited to put any Answ 2 new sense as the King speaks or their own sense as the Judge in Smiths case Necessity of Reform p. 5. yet are they not forbidden to explain the literal and grammatical sense The Scripture in the fundamentals of salvation also the Laws and Acts of Parliament are so to be taken and yet Divines there and Judges here have ever been allowed to open those senses or else the one must not preach nor the other declare Law Thirdly when unto that liberty Answ 3 granted to the Clergy there is this restraint expresly put upon it viz. That from the Doctrine established the least varying shall not be endured and that nothing shall be concluded contrary to the Laws and Customs of the Land is there not a fair assurance that the present doctrine shall remain fixed and that if any heterodox sense shall be put upon them it shall be lawful to oppose the literal and grammatical sense whether in the Article or Explication Fourthly when the Declaration Answ 4 saith We will that all further curious search be laid aside and these disputes shut up in Gods promises as they be generally set forth unto us in the holy
points but for convelling and tearing up the foundations of many generations in * As the invisibility of the Catholick Church c. Doctrine Worship and Discipline without legitimate Authority and for other things which need not here be named Their third instance of the defectiveness of the Articles Object 3 is that they speak nothing of the creation of providence fall of man of sin of the punishment of sin of Gods Covenants effectual calling Adoption Sanctification Faith Repentance Perseverance of the Law of God Christian Liberty and liberty of conscience Religious worship of the Sabbath or Lords day of Marriage and Divorce the Communion of Saints Church-Government and Discipline of the Resurrection or of the last Judgment All which the Scripture teach as necessary and are comprised in the Apostles creed That the Assemblies Confession hath all these and that with proofs of Scripture which the Answ 1 Articles want But they should consider that a Confession of faith is one thing and a Catechism or a common-place book to refer ones reading unto is another If the Church shall think fit to compile one of these for the help of young students no doubt but all those shall be expresly treated on though perhaps not in the same form or titles But to constitute a Confession of Faith of all these heads with the several Articles which the Assembly hath subjoyned would doubtless have excluded many more from subscription than the Articles ever did Especially where they have made that an Article of faith which never was a Protestant doctrine viz. That the Church Catholick is a visible and organical body Assemblies Confess ch 35. Artic. 2. whereas it is an article of our faith in the Apostles Creed and not of sense And that which is laid as the foundation of the usurpation of the Bishops of Rome Bellarm. de Eccles l. 3. c. 2. by Bellarmine for either that or somewhat like it must follow upon that ground so that a fair Bridge is hereby laid from Thames to Tiber for his Holiness to walk upon A point universally opposed by the Protestant party except Peter Ramus and perhaps one or two more althongh of late owned by some of them of which * Vindicia Catholicae in answer to Mr. Hudson else-where I instance in this that be it true or false yet a point of this nature should not have been made an Article for the not subscribing whereto men must have been rejected from the Ministry others there are that would have stuck no doubt with many men orthodox able and godly 2. As to the things themselves they are all in effect touched either in the Articles Articles of Ireland Anno 1615. whence taken or the Homilies which are approved by the Articles or in the Liturgy or in the Book of Ordination a branch also of the Articles And the Articles of Ireland which are more full in themselves than ours and comprehend in terminis most or all these heads they are taken verbatim out of the books now mention'd And to give some instances The Creation and Providence is mentioned in the first Article of God and in the Catechism in the Common-prayer-book And more largely in the Homily for Rogation week part 1 2. The fall of man his sin and punishment of it professedly discours'd of in the Homily of the misery of mankind and is touched in the Articles Artic. 9. 10. of Original sin and Free-will Gods Covenant may be understood in the Articles of Justification and Predestination Artic. 11. 17. and is discours'd on largely in the Homily of Salvation Effectual calling also in the same 17th Article and more largely in the Homily of Faith Where also of Adoption as likewise in the lesser Catechism in the Liturgy Faith in the Article of Justification by faith Sanctification in the Homily of good works and divers others Repentance hath a proper Homily for it Perseverance is expresly set down in the 17th Article Of the Law of God in the Homily of the misery of Man And in the Catechism in the Liturgy so far as concerns practice Christian liberty in the Articles of the Traditions of the Church And the Homily of disobedience and wilful rebellion Religious worship is the subject of the Liturgy And of several Articles and of the Homily of the time and place of prayer The Sabbath or Lords day in the Homily of the time and place of prayer Of Marriage both in the Homily of Matrimony and in the Exhortation at Marriage in the Common-prayer-book Divorce as a point of Law is discoursed in the Canons Communion of Saints is the ground of all Exhortations to Unity as the Homily against Contention and exhortation to Charity as love and good works Church-government is the subject of Artic. 20. 21. of the authority of the Church and of General Councils And for Orders they are in the Book of Ordination For the Rules in the book of Canons and in the Rubricks in the Liturgy about Order and in the Commination there Of the Resurrection the Homily on Easter-day And of the last Judgment in the Homily against the fear of Death Seeing therefore that most or all of these heads are either expresly treated on or occasionally either in the Articles or branches of them how say they that they contain nothing of them Proofs to Confessions Lastly for the proofs added in the Assemblies Confession not added in the Articles they know it is not usual to add Proofs unto Confessions as may be seen in the Confessions of the Reformed Churches where they are rare And even lately their Brethren of the Independent way published their Confession without proofs And unless it be that of New England the Assemblies and those of the Separation I remember not that I have seen any with frequent proofs And if I mistake not it had not been amiss if the Assembly had kept the Track in this in as much as the Proofs sometimes do not infer the Article In a Catechism or Sermon or Dispute they are more proper than in a Confession Because that is a thing supposed to be grounded not in this or that place but on the current of the Scripture Besides Proofs occasion Dispute which is abhorrent from the nature of a Confession The places alledg'd may be clear a proof and yet not so to every less-intelligent Reader I conclude this discourse touching the imperfection and defectiveness of the Articles with that considerable passage of Erasmus to this purpose Summa religionis nostrae pax est unanimitas Erasm presat in Hilarium ea vix constare poterit nisi de quà m potest paucissimis definiamus in multis liberum relinquamus suum cuique judicium propterea quod ingens sit rerum plurimarum obscuritas c. The sum saith he of our Religion is peace and unanimity of which there is little hope unless those things which shall shall be enjoyned as matters of faith be
among the Antients yet without the notion of a proper sacrifice and so may we If any superstition have been joyned to it since Act. 27. yet what hinders but that St. Luke may call the Ship by the usual name of Castor and Pollux although it had it from those Idols Why must we needs always for often the Brethren acknowledge the Liturgy uses the word Minister declare our selves so far distant from those whom in Religion we have left as that we will not use our Mothers tongue because they once have spoken with it unless it be that we have so delivered them unto Sathan that we will alienate their minds from us and from the truth lest at any time they should be converted by it Yet we refuse not the other title that of Minister so there be no design in assuming it as there may be in casting the other wholly off And may not that name as much lower the Officers of God if so be that be not done even thereby already which perhaps discerned hath occasion'd the assumption of a more specious one viz. that of Presbyter as the other had in it peril either of pride or superstition Although to speak as the thing is what man is there now especially Minister for whose direction the Rubricks chiefly are that reading of that word in the Liturgy do so much as dream of an Altar or a Sacrifice but takes it onely as signifying the Officer of holy things in the Church Certain it is pag. 22. Bucer Melancthon Pistorius in the Liturgy composed for Colen do indifferently use this word with Pastor and Minister But enough have we conversed with these Nominals Next for want of fault in the things themselves they labour to find one in their opposition Contradiction in the Rubricks That because one Rubrick appoints the Collect Epistle and Gospel to be read all the week that is appointed for the Sunday and another Rubrick runs thus The Collects Epistles and Gospels to be used at the holy Communion therefore these were not intended to be read but at the Lords Supper and so contrary to the other when there is no Communion that appoints them to be read every day But how doth it follow that because these Collects Epistles Answ Propositio particularis in materia non necessaria aequipollet indefinitae and Gospels are appointed to be read at the Communion that they may not be read at other times yea the former Rubrick appoints them If there be a Communion they are to be read if there be none they may be read That the Communion was antiently administred every day in the Church of England is not proved by the Rubrick after the first Exhortation at the holy Communion for there is none such there nor any Rubrick at all that I find Yea the Rubrick after the Collects at the end of the Communion expresly saith Upon the holy-days if there be no Communion shall be said all that is appointed at the Communion Whence first it appears they did not think any contradiction to be betwixt the two Rubricks above mention'd Secondly that the Communion was not necessary to be administer'd every day which appears further in the next Rubrick which appoints that in Cathedral Churches c. they shall receive the Communion every Sunday at the least as supposing there may be Holy-days in the week wherein there might be no Communion Object p. 23. n. 3. Exception is further taken that the general Confession before the Communion is permitted to be pronounced by the people This say the Brethren gives liberty to Lay or private men to officiate 3. Confession to be pronounced by one of the people at least in part as to this Confession which is a branch of the Office peculiar to the Minister Sometimes the exception is that the Church or Bishops tyrannize over the people deprive them of all priviledge Ecclesiastical Now 't is a quarrel that it yields so much unto them Answ 1 First I might remember them that some of the Antients in certain cases yielded more Aug. contr Parmen l. 2. c. 13. As do also those of the Lutheran Confession Etsi laicus aliquis pereunti dederit Baptism necessitate compulsus quòd quum ipse acciperet dandum esse addidicit nescio an pie quisquam dixerit esse repetendum Nulla enim cogente necessitate si fiat Hieron adv Luciferian Lumbard lib. 4. dist 6. A. dist 5. C. Baptizari Châ—mait Exam. part 2. de Alsolutione alieni muneris usurpatio est c. i. e. Although a Lay-man if he administer Baptism and it be not a case of necessity he usurps another mans office Si autem necessitas urgeat aut nullum aut veniale delictum est The same is the seâ—tence of St. Jerom as also of the School and of the Canon-Law And of the Lutherans also But the Church of England for the abuses of that practise hath removed it Secondly the unlawfulness of administrations Answ 2 in the Church ariseth hence if any man take this honour unto himself and be not called of God by the hand of his Church But as the habitual power is fixed on such persons so may a temporary and transient one on any other by the authority of the Church But Answ 3 thirdly Ecclesiastical power Ecclesiastical power consists especially in dispensing and giving forth the things of God unto the people viz. The Word Sacraments and Administration of the Keys in binding and loosing in Excommunicating and Absolving Prayer is a more general and common act communicable also unto others Fourthly This particular Answ 4 hath a special consideration Inasmuch as it is a more immediate act of the Congregation the people is therefore not unproper to be pronounced by one of them especially being allowed by the Church thereunto as is Absolution the proper act of the Minister which following immediately upon the former seems to point at the peoples Confession before But this the Church hath left Arbitrary Lastly It is not in use and therefore Answ 5 needed no such animosity and opposition The fourth Exception The four h Except That the same Collect should be said on certain Festivals seven daies after with the Word as on this day As if as they jeered above the Minister might not change Queen for King The fifth Exception is against the last Rubrick after the Communion which saith The fifth Exception Rites and Sacram That every Parishioner shall communicate at the least three times in the year of which Easter to be one and shall also receive the Sacraments and other Rites c. Thus they recite the Rubrick And having made it for their turn they discharge three bruta fulmina against it First That it is contradictory to the Exhortation before the Communion who doth bid all present in the name of God to come c. Then the former seems to dispence with Gods own invitation Next That Easter should be one
The Br. iniquity in citing of the Rubricks The Rubrick will apologize for it self if you give it leave to speak out for the Brethren stopt its mouth with the padlock of c. before it had done because they would confute what it never meant to say its words at length are And shall receive the Sacraments and other rites according to the order of this Book appointed injoyning thereby none other either Sacraments or rites Sacraments and Rites but that they that are should be received according to the order of this Book and as they are appointed to be administred therein and none other or otherwise as also the words of the Act for uniformity of Common-prayer runs The sixth Exception is against the last Rubrick before the Catechism in order to Confirmation which is Except 6. That no man shall think that any detriment shall come to children by deferring of their Confirmation he shall know for truth that it is certain by Gods Word that children being baptized have all things necessary for their salvation and be undoubtedly saved The Objection is that after Baptisme they may commit many sins before they come to be confirmed which requires some growth in understanding whereof they cannot be pardoned without true repentance notwithstanding their being baptized c. Answ As the fumes of choler from the stomach ascending into the head do sometimes make dim the eyes and as the God of this world sometimes by covetousness sometimes by ambition Luk. 16.14 Joh. 12. Matth. 27. sometimes by envy and sometimes by other things darkens the mind So it seems to fare with these Brethr. whose eyes charity and duty would have enlightened to have seen that this Rubrick went upon no such supposition that the children should come to years before they were confirmed or else they could not answer the Catechisme but upon this that whereas under Popery soon after which this Book was compiled in part and imposed Confirmation was accounted a Sacrament namely one of the seven the being deprived whereof was counted a damning thing and therefore in case of extremity was no less in their opinion necessary then Bapt. to which end they did oftentimes confirm children in their infancy this practice being by the Church removed it was held necessary to remove the doctrine whereupon it was built viz. the necessity of confirmation unto salvation But this doth no more fix salvation upon the children that sin after Bapt. being come to years if they repent not then the Apostle doth fix it upon men who have received that ordinance 1 Pet. 3.21 when he saith that Baptisme doth now save us Doth this assure all men baptized of salvation if they commit sin afterward without repentance No more doth the other But because the Brethren do seem to teach with their finger Prov. 6.13 as the wise man saith some do as if their fingers itched at that part of the Rubrick that children baptized have all things necessary to salvation and are undoubtedly saved And ask â—he question where that word is that saith so which may indeed have reference unto the former clause or to this either I shall endeavour to shew them where First not to dispute the point here at large * In a Treatise Intituled The Pastor and the Clerk which I have done elsewhere I take it for granted that Bapt. is the seal of the Covenant of Grace by its succession unto and proportion with Circumcision which was so and by the effects of both Col. 2. Rom. 4.11 12 Act. 2.38 Col. 2.11 all which the Scriptures cited in the Margin will evince Secondly That all believers being the children of Abraham unto whom the promise whilest in uncircumcision was made viz. that God would be a Father unto him and his seed after him unto all Generations do inherit the promise of the Covenant of Grace Gal. 3.7 17. Genes 17.7 as fully as he did that is for themselves and their posterity in the faith Thirdly That the profession outward of the Faith and Bapt. constituteth a man in the esse and state of a Believer As it did Simon Ananias and Sapphira till their hypocrisie being discovered they were cut off from the Church Fourthly That a child born in the bosome of the Ch. and under the profession of the Gospel although the immediate parents should be either very wicked or excommunicate Ubicunque non prorsus intercidit vel extincta fuit Christianismi professio fraudantur jure suo infantes si à communi symbolo arcentur Calv. Epist Knoxio Novemb. 1559. is yet the child of the Church and capable of Baptisme upon orderly care for its due education in the faith Fifthly That the children are as capable Subjects of the reception of the Covenant of Grace which is free and of the H. Ghost and the seed of Grace as they are of the seed of reason which all men grant they have as appears in those infants that were sanctified in the womb And by those words of our Saviour where he affirmeth that even of those for he took them up in his arms Matth. 18. put his hands upon them and blessed them doth the Kingdome of God consist Now to these touching the Subject Add but those touching the efficacy of Baptism and according to my Logick the conclusion of the Church of England is most consequent for Baptisme doth save us 1 Pet. 3.2 If we be not born of water and of the H. Ghost we cannot enter into the Kingdome of God In the exposition of which testimony current of Scriptures speaking of the efficacy of Bapt. withholds my assent from the exposition of Calv. Act. 2.38 Rom. 6.3 Gal. 3. 1 Cor. 12. Be baptized saith Peter for the remission of sins We are baptized into his death and by it put on Christ and so are all baptized into one spirit And arise saith Ananias to Paul and be baptized and wash away thy sins Now surely he who makes his Kingdome to consist * Quum longe plures in puerili atate hinc rapiantur significare juxta hic dominum voluisse credo nullam omnio hominum aetatem regno coelorum plures cives dare Bucer in Matth. 19.13 much of these kind of Citizens and that declared so much of his good will unto them having made them capable of that ordinance that furnisheth those that receive it and put no obstacle themselves to the force of it with all things necessary to salvation what fault in the Churches argument viz. This Baptisme affordeth all things necessary to salvation but children are baptized and that of right they are therefore if so dying undoubtedly saved Except 7. Married to receive the Sacrament The seventh Exception is against that Rubrick after matrimony which saith that the married persons must receive the Communion the Brethren ask what necessity A question somewhat too loose for those who pretend to so much piety Why for several reasons it were enough
est facit quia tota omnes tota singulos paxit Now that holy Spirit which dwells in the Saints of which Saints the Dove that is covered with silver wings is founded by the fire of love doth that which it doth by the ministery and service not onely of those who are simply ignorant but of those who are damnably wicked For children are offered to Baptism and receiving of spiritual grace not so much by them in whose hands they are carried as by the whole society of Saints and Believers For it is truly understood to be done by all who are all desirous that it should be done and by whose holy and undivided charity the children are helped to the participation of the holy Spirit The whole Church therefore which consists of the Saints doth it because she wholly hath brought forth all and every one Thus far he And again in other places more plainly though more briefly as in that vulgar one Credunt infantes Vnde credunt quomodo credunt Aug. de verb. Apost Serm. 14. cap. 19. fide parentum Si fide parentum purgantur peccato parentum polluti sunt Corpus mortis in primis parentibus generavit eos peccatores Spiritus vita in posterioribus parentibus regeneravit eos fideles Tu das fidem non respondenti ego peccatum nihil agenti Even Infants saith he believe Whence do they believe how do they believe Why by the faith of the Parents If they be purged by the faith of the Parents they are polluted by the sin of their parents The body of death in the first parents did generate them sinners The spirit of life in the following parents hath regenerated them faithful and believers Thou givest faith to him that answereth not and I communicate sin to him that acteth not Thus St. Austin Wherein we see that the repentance and faith of one is available for another to the obtaining spiritual benefits for them viz. the faith of the parents and if they fail the faith of the Church and the faith of the Sureties who are always the deputies of one or both the other And that they do perform by them repentance and faith that is the profession of them 3. Proof from recent times I shall add now one or two witnesses of later times as I promised and close this point also Calvin with all the Consistory of Geneva in the Letter above cited makes the faith of the parents or in case they fail the faith of the Church where the child is born to be available for its obtaining the priviledge of Baptism and the spiritual benefits that come thereby Calv. ep Knox. Ann. 1559. ep 285. Promissio Ero Deus tui seminis tui non sobolem tantum cujusque fidelium in primo gradu comprehendit sed in mille generationes extenditur unde ubicunque non prorsus intercidit vel extincta fuit Christianismi professio fraudantur jure suo infantes si à communi symbolo arcentur The promise I will be thy God and the God of thy seed after thee saith he doth comprehend the seed of the faithful not in the first degree onely but to a thousand generations And therefore wheresoever the profession of the Name of Christ is not wholly fallen and extinct there children are defrauded of their right if they be driven from the common obsignation and seal of it Where we see that the repentance and faith of others besides the parents is available and the undertaking of the Sureties doth not give the right but onely for orders sake and the farther engagement of the children when they come to years is superadded thereunto as being continued from the custom first taken up with men that were grown before their Baptism Continued I say both for the more solemnity of that Ordinance Use of answers in Baptism and for the use of the thing it self both as it doth represent to the grown the obligation of their Baptism and as it is an engagement upon the Infants when they come to years I end with the practise of it in the reformed Church of Colen as it is in the Liturgy composed as was said above by Melancthon Lib. Reform Colen in Bapt. Bucer and Pistorius In the form of Baptism the title is Interrogationes ad susceptores parentes ' The Questions to the sureties and the parents that we may see the sureties promised in the name of the Infant Renunciatis igitur vestro Infantis nomine diabolo atque omnibus ejus operibus Respond Renunciamus Q. Etiam mundo concupiscentiis ejus Resp Renunciamus Q. Creditis in Deum Patrem omnipotentem Creatorem coeli terrae Resp Credimus c. Do you therefore in your own and in the INFANTS name renounce the devil and all his works Answ We renounce them Q. Also the world and the lusts of it Answ We renounce them Q. Do you believe in God the Father Almighty Maker of heaven and earth Answ We believe Where you see the word in their own and the Infants name being placed first runs through all the Answers both touching repentance expressed by renouncing and also faith expressed by believing And to clear it further in the same Liturgy in the form of Confirmation in the Questions propounded to the children to be confirmed this is one Ibid. in confirm fol. 80. p. 2. Interrogatio Ergo placet tibi ratumque habes adjutus spiritu domini in eo perseverabis quod tui susceptores nomine tuo ad sacramentum Baptisma promiserunt professi sunt cum pro te renunciarunt Satanae mundo addixerunt te Christo Ecclesiae ejus in solidam evangelii obedientiam Resp Haec rata habeo in eis juvante me domino n. Jesu Christo permanebo usque ad finem That is Question Does it therefore please thee and and dost thou account firm and good and by the help of the Spirit of the Lord wilt thou persevere in that which thy Sureties Godfathers and Godmothers did promise and profess in thy name at the Sacrament of Baptism when they did in thy stead renounce the devil and the world and did consecrate thee to Christ and his Church unto serious obedience Answ These I confirm as good and binding of me and by the help of our Lord Jesus Christ I will continue in them unto the end The doctrine therefore of that Answer in the Catechism of our Liturgy is neither new nor strange but grounded on Scripture and seconded by Antiquity and the practise of the Reformed 4. Proof from civil Contracts I might also for more plainness-sake confirm it by proportion with civil contracts Wherein the undertaking of another is available for one that cannot answer for himself As when an estate doth descend upon a child with such and such conditions without which it cannot enjoy it it being presumed that what is for its good it will consent unto By vertue of anothers
Act as not extending to Queen Elizabeths Successors in Ecclesiastical Affairs and the Kings Proclamation till confirmed by Act and reproaching the Doctrine Pag. 62. quer 4 Worship Discipline and Government of the Church publickly These are not sons of peace but of those who as Solomon speaks separate very friends Pro. 16.28 or as others read it Separate the Captain or the Princes For Sunt qui intelligant principem a suo populo ut hic in illum rebellet aut ille in hunc alienore sit animo Mercer in loc vid. et R. Kavenak ibid. There are saith mine Author that by these words understand the separation betwixt the Prince and the People that they should rebell against him and he be disaffected toward them This for the Ministers Next for the godly and sober people Sober Christians Their calamity lyes in following rather those that delight to goe over Hedge and Ditch Answ then to keep the Kings High way But for their suffering though the Father and Mother and Children cannot but be much grieved to afflict or see afflicted a Childe or Brother yet we know some Members must suffer to preserve the whole And sometime the Parents are commanded to bring the sonne forth to justice not only for his vitiousness but for his disobedience Deut. 21.20 And the Magistrate is sometime forced to punish those that have much good worth in them only for some disorder unto Government And let no man reply that these are for vitiousness Inst but remember Answ that heresie and schisme are reckoned among the fruits of the flesh as well as drunkenness and whoredom Gal. 5. And that those whom Paul wished were cut off were not vitious persons for ought appears but schismaticks Ibid. And that our Saviour was much more facile to the Publicans and sinners then to the religious but hypocritical Pharisees Which is not written to discountenance Religion but to make it appear that if we look not well to it strictness may be mixed with much hidden evil as theirs was Col. 2. 1 Tim. 4. who yet were guilty some of Will-worship others of Doctrines of Devils Howsoever no mans piety must patronize his irregularity and disorder Jam. 3.17 for the Wisdom from above is pure peaceable c. The fifth exception against the Ceremonies is That they are burdensome for number insinuated by the citing a place of the Preface of the Common-prayer Book which quoteth * Ep. 119. Januar. cap. 19. The number of Ceremonies in the Com-prayer Book Austin complaining of this evil in his time and saying it was worse then the Jewish Paedagogy But this no way comports with ours which as they are innocent and simple and well explained so are they few in number as kneeling in Prayer and at receiving the Sacrament standing at the Creed for that at the Epistle and Gospel is not in the Common-prayer Book though not against it the Crosse in Baptism the Ring in Marriage the Imposition of hands upon Children to be confirmed and in ordination of Ministers in the Book of Ordination Besides which five I remember no other I am sure there is none material else appointed And but two of these in the ordinary service kneeling and standing and but one in any of the other Some few others there are in Vestiments and Bowing at the Name of Jesus established by Canon and others by custome as the reading the Epistle Gospel standing and at the Communion-Table with some the Vaylings of the Women to be Churched out of use Psal 64.6 which all amount to no considerable number So that after they have searched out or searched for iniquity if they could finde any in this particular and accomplished a diligent search as the Psalmist complains yet all these men whose hands are mighty in these kinde of catchings have found upon the matter nothing Ps 76.5 they have not found their hands able to fasten upon any number to make good the proof of this accusation Their last Exception is that they ought to be removed by the consequence of the 34 Article of the Church Except ult P. 32 33 35 39. Ought to be removed and of the Preface to the Common-prayer-book it self also of the second Homily of the time and place of prayer yea and by the practise of the Bishops themselves Wherein as before they prevaricate and play false For because the Article saith That it is not necessary that Ceremonies be in all places one and that they may be changed 1. By Artic. 34. therefore the Brethren infer they must be changed Answ But they should remember a posse ad esse nedum à posse ad necesse non valet consequentia That from what may be to what is much leâ—s to what must be is no good consequence Again for the Preface to the Common-prayer-book 2. By the Preface of the Com. prayer because it saith That many Ceremonies were removed because some were abused Answ so as that they could not be reformed without the removing of them That others were superstitious others unprofitable others obscured the glory of God others by their multitude were burdensome Hence the Brethren infer That therefore those Ceremonies which the Compilers of the Prayer-book left and were in their judgments profitable innocent clear few in number must be removed also To make the Composers of the Book so simple as they did the Parliament that established the Book as to confute themselves And to the third the second part of the Homily of the time and place of prayer they handled this word also deceitfully 3. By the Homily Answ as no doubt but their conscience might have told them For the Homily having complained first of those who having prophaned and defiled their Churches with Heathenish and Jewish abuses with Images and Idols with numbers of Altars with gross abusing and filthily corrupting of the Lords Supper with an infinite number of toys and trifles of their own devices to make a goodly outward shew and to deface the plain simple and sincere Religion of Christ Jesus Then the Homily saith ' Gods vengeance as for the former so hath been and is provoked because people pass not to come to the Church either through blindness or else for that they see the Church altogether scoured of such gay gazing sights as their gross phantasie was greatly delighted with because they see the false Religion abandoned and the true restored which seems an unsavoury thing to their unsavoury taste As may appear by that a woman said to her neighbour Alas Gossip what shall we do now at Church since all the Saints are taken away since all the goodly sights we were wont to have are gone since we cannot hear the like piping singing chanting and playing upon the Organs that we could before But dearly Beloved we ought greatly to rejoyce and give God thanks that our Churches are delivered out of all those things which
appellavero But his Letters are extant and to my best remembrance I have heard my Lord Abbot Archbishop of Canterbury say That he had the autographa and Originals in his hands of Beza's Letters wherein he doth pray God to continue Bishops to the Church of England But as I said Note Per te datum est Anglis purae ac sincerae Evangel doctr integra professio ad quam si ecclesiasticae disciplin instauration adjunxeris c. his Epistles are printed I end with that Prayer and Testimony of his in his last Writings wherein without any complaint for want of Discipline as he had done in his former Epistle dedicatory to her of 1564. or about the Government he thus closeth his Dedication of his fifth Edition of his Notes on the New Testament 1598. to the Queen R. tua M. novit si qua est sub coelo extera Civitas Ecclesia quae de R. tuae M. tot populorum tam faeliciter sub ipsius imperio degentium salute incolumitate tum apud se laetetur tum ab omnium bonorum autore soriis perpetuisque precibus petat ut hoc perpetuum esse bonum velit eam esse Genevam That is That your Majesty may know that if there be any Forreign City or Church under Heaven that both in respect of your Majesties safety and welfare and in regard of so many People that so happily live under your Government doth both rejoyce in themselves and also request with serious and incessant prayers from the Author of all good that this may continue for ever it is Geneva If he had not and the Church of Geneva for he speaks in its name been satisfied with our Doctrine Worship Assemblies Discipline and Government at least in the main he could not have so spoken I have done with this Author His Successor though not immediate the renowned Diodate Diodate pag. 3. twice and pag. 11. in his Letter to the Assembly at Westminster in his thrice repeated comparative and superlative commendations of the glory of the English Church calling it the very eye and excellency of all the Churches And that it was whilest under Episcopacy for that time he relates unto in that high pitch and state of Holiness and of Glory that it did excel and out-shine all the Churches upon Earth doth sufficiently declare his judgement of that Government which also it seems he dissembled not at the Synod of Dort as appears by the margine of that Letter D. J. B. late Head of Trinity Hall Cambridge See pag. 286. pag. 6. And it hath been told to my self by a person of credit who was often with him at Geneva that he was wholly Episcopal Zanchy hath delivered his judgement touching his allowance of this Government though he lived under the other Zanchy Tom. 8. Observat in confess sua Aphor. 10 11. capitis 25. ex Buceâ—o But first in his Observations on his Confession of Faith he gives an useful Theorem viz. Fides mea inquit nititur cum primis simpliciter verbo Dei deinde non nihil etiam communi totius veteris Ecclesiae consensu si ille cum sacris literis non pugnet My Faith saith he resteth especially and absolutely on the Word of God Two grounds of Faith and then something also upon the common consent of the whole Antient Church if it be not repugnant unto the Word of God Then the Aphorism Credo enim quae à piis patribus in nomine Domini congregatis communi omnium consensu citra ullam sacrarum literarum contradictionem definita recepta fuerunt ea etiam quanquam haud ejusdem cum sacris literis autoritatis à Spiritu sancto esse Quid autem certius quà m illos Ministrorum ordines Episcopos Archiepiscopos Patriarchas communi totius Reipub. Christianae consensu in Ecclesiâ constitutos receptosque fuisse Quis autem ego sim qui quod tota Ecclesia approbavit improbem c. For I beleeve those things which by the godly Fathers being assembled in the Name of the Lord by common consent without any contradiction unto the Holy Scripture have been defined and received that those things also although they are not of the same Authority with the Word of God yet Useful and lawful decrees of of the Church from the Holy Ghost that they are from the H. GHOST Now what is more certain than that those orders of Bishops Archbishops Patriarchs which hee had mentioned in his confession chap. 25. Aphorism 10 11. of the Ministry have been instituted and retained with the consent of the whole Christian Church Now who am I that I should condemn what the whole Church approveth Thus hee Which is the more to be noted because these Observations of his were written after his confession and for declaration of it Then having at large recited Bucers judgement touching the same things Hee concludes Quid quod in Ecclesiis etiam protestantium non desunt reipsa Episcopi Archiepiscopi Superintendents Episcopi sunt Archiep. mutatis bonis Graecis nominibus in mala latina Vocant Superintendentes Generales Superintendentes Sed ubi etiam neque illa vetera bona Graeca neque haec nova malè latina nomina obtinent ibi tamen solent esse aliquot primarii penes quos fere tota est autoritas Verum ubi de rebus convenit quid de nominibus altercamur What saith he For even in the Protestant Churches Superintendents are Bishops and Archbishops there do not want Bishops and Archbishops in deed and really but they have changed the good Greek Names into ill Latine ones they call them Superintendents and General Superintendents And where neither the one nor the other name is used yet there are some chief men in whose power almost all the Authority does rest Now seeing wee agree in the thing why do wee contend about Names Thus far Zanchy But as it was said of Caesar his battel with Pompey in his speech unto the souldiers hee used this expression Miles fieri faciam parce Civibus altero ad victoriam altero ad gratiam Souldier said hee strike the face spare the Citizen The one expression saith the Historian was for victory the other for reputation So our Author having said enough to secure the cause for Episcopacy yet concludes Non possum nostrorum zelum non amare qui ideo illa nomina oderunt quia mutuunt ne cum nominibus vetus etiam ambitio tyrannis cum ruina Ecclesiarum revocetur Yet I could not saith hee but love the zeal though hee had proved the thing against them of our men who did therefore hate those names because they feared that with the names the former ambition and tyranny to the ruine of the Church would return also But himself did not hate those names for hee dedicates the first part of that his famous work de Tribus Elohim unto the Dr. Grindall Archbishop then of York
they said in the Preface and in the Prayer in both which the book speaks of them as of several orders as wee saw but now for that word of Consecration is used for honours sake onely as being the separation of a person to a more eminent order If the Brethren could make advantage of it they might by the same Logomachy prove that Bishops Priests and Deacons are consecrated also for the Title of the Book saies The form and manner of consecrating Bishops Priests and Deacons Ergo Priests and Deacons are consecrated as well it may bee said as that Bishops are consecrated therefore not ordered This for the judgement of the Church of England and of the Articles whereof the book of Ordination is a branch unto which the Brethren as it seems have also subscribed Artic. 36. For revolting from which Can. 38. they have merited the censures of the Church but that they say those Canons have now no powder but there may bee some in making If Linwood and Anshelme say Linwood constitut Anshelm in Phâ—l 1. that Episcopacy is not an order distinct from Presbyters wee are to note that these and many streams like have but one head which when it issued out this was a little troubled it is St. Hierom whom in this they follow and whose words they use Who being provoaked by John Bishop of Hierusalem Ad Evagr. Tom 2. in Ep. ad Tit. 1. took occasion warmly to make that a general note which hee had but from a few particular instances and the latitude of the word Bishop in Scripture That because there was not at that time any one so constituted at Ephesus Act. 22. when Paul left that Church therefore there was not one afterward when John wrote his Revelation and Christ sent the message to the Angel especially of that Church To say that Angel was the company of the Ministers Apoc 2. is to beg the question not to answer the proof Also because there was none one while more specially designed by Paul at Philippi or at least spoken to therefore there was none at Colosse when as the Apostle directs his speech to bee delivered to Archippus To say there was no other Minister there is to avoid what can not by such evasion be escaped Ephesus had a Bishop or call him what you will a superiour Governour to all the Ministers 1 Tim. 1. when Timothy was there and so had the Isle of Crete when Titus governed it Tit. 1. When the Apostle admonisheth the Hebrews to obey them that have the Rule over them Heb. 13. Act. 15. Gal. 2. 1 Cor. 3 5. 2 Cor. 3.6 Eph. 6.21 Rom. 13.4 cap. 15.8 doth it exclude the government of James or of Peter to whom Paul applyed himself as the pillars and rectors of that Church A speech uttered to many doth not shut out the precedency of some one among them The word Deacon is sometime applyed to the Apostles themselves and to the Evangelists And to the Magistrate Luk. 19.44 1 Pet. 2.12 and to â—hr st himself So the word Episcopacy sometimes signiâ—ies viâ—itation in general in the Scripture sometimes the offiâ—e of A ostleship Act. 1.20 And his Bishoprick let ano her take â—nâ— sometimes the office of a Bishop or Pastor or Presbyter 1 Tim. 3. Hee that desireth the office of a Bishop But this latitude of the Word in Scripture impedeth not but that the thing now understood thereby may be in Scripâ—ure distinct from that of Presbyter and is in all those plaâ—es and persons where and who had jurisdiction over other Ministers as the Apostles the Evangelists and others such as Timothy and Titus were But that Hieron even when hee disputes upon the Word was not so clear against the thing Ep. ad Evagr. in ipso fine appeâ—rs in that hee saith Presbyter Episcopus aliud aetatis aliud dignitatis est nomen Unde ad â—imotheum de ordinatione Episcopi Diaconi dicitur de Presbyteris omnino reticetur quia in Episcopo Presbyter continetur Et ut sciamus traditiones Apâ—stolicas sumptas de Veteri Testamento Qâ—od Aaron silii ejus atque Levitae in Templo fuerunt hoc sibi Episcopi Presbyteri Diaconi vendicent in Ecclesia The name saith hee of Presbyter and Bishops the one is a title of years the other of dignity Whence it is that in the Epistle to Timothy there is mention made of the ordination of a Bishop and a Deacon by the way note Consecration an Ordination that Antiquity doth name the consecration of a Bishop ordination which the Brethren deny but there is no mention there of the ordination of a Presbyter because that in a Bishop a Presbyter is also contained And that wee may understand the postolical traditions taken out of the Old Testament Hieron judgement of Epâ—scopacy whilst he dâ—sputes against it look what Aaron and his Sons and the Levites were in the Temple Let the Bishops and he Presbyters and the Deacons challenge unto themselves in the Church where first we have as much distinction yeelded as was betwixt Aaron and his Sons and the Levites between the Bishops and Presbyters and Deacons Secondly That this distinction is Apostolical and grounded on the equity of the orders of the Ministery in the Old Testament so that it is agreeable unto Scripture both in the Old and New Testament Thirdly That the word Bishop is used for Presbyter sometimes because it comprehends it But hee doth not say it is comprehended also of it SUBSECT II. Answ 2 BUt wee may quit this controversie about the distinction of the orders of Episcopacy and Presbytery for the question is of the power which of men in the same degree is not alwaies the same When the same Father saith in the same Epistle Quid enim facit exceptâ ordinatione Ep. ad Evagr. Episcopus quod non facit Presbyter What doth a Bishop excepting Ordination which a Presbyter doth not and where elsewhere hee saith That imposition of hands or confirmation of the Baptized was proper to the Bishops though hee qualifie it by saying that it was done ad honorem potius Sacerdotis quam ad legis necessitatem ' for the honour of the Priesthood for so by way of excellency hee often as also other of that time call Episcopacy as we saw above out of Cyprian rather than by necessity of the institution ' And when in the former Epistle and elsewhere hee saith Ad Evagr. in Tâ—t cap. 1. In toto orbe decretum est ut unus de Presbyteris electus superponeretur caeteris ad quem omnis Ecclesiae cura pertineret Schismatum semina tollâ—rentur That it was decreed through the whole world that one should be elected out of the Presbyters and set over the rest unto whom the whole care of the Church should belong and the seeds of Schism taken away Also Ecclesiae
Presbyter and Bishop as the Brethren do and that of Paul made him an Evangelist is to make him twice ordained which is not once proved and therefore may as easily be denied This for that they produce out of the Gospel To what they say from Law viz. That the Statute 13. Eliz. 12. binding all men not ordained by the Ordination book to subscribe the Articles before the feast of the nativity then coming and the Brethren thence inferring that the Law did not intend to binde all to this form of Ordination It is easie to see that the Statute refers to those then not ordained by it but by other order or in other places but is no cloak for any since What in the fifth place they add that this affixing the right of Ordination unto Bishops doth unchurch all the Protestant Churches is a cast of their office which is to calumniate For that is law and order in one place which is confusion or Schism in another The Apostles Rule 2 Thes 3. Reformed Churches That every man meddle with his own business may bee in some sense applicable to Churches also Wee know our own duty wee hope charitably they would do theirs had they the liberty wee have or the light They condemn not us wee despise not them but give them the right hand of fellowship and when occasion serves wee declare that wee are with them and they with us one bread and one body SECT IV. Of the book of Ordination SUBSECT I. Bishops imposition of hands on Deacons NExt that they may mark out iniquity and accomplish a diligent search for it and that so the nakedness of their Father and Mother if any were might in no part be covered with the veil of charity or modesty but exposed to the contempt and scorn of those in Gath and Askelon They fall upon the book of Ordination But what Book sure such as is written sententiis vivis The book of Ordination as the Jesuite spake of Savanarola upon the Psalms So composed for strength of Doctrine and piety of expression that there is no religious heart can think but that they were guided in it by the very Spirit of God and which did the Brethren conscionably peruse they would finde as wee say other fish to fry and instead of quarrelling with it fall down and ask God forgiveness for their breach of what they promised when they were ordained by it But to the particulars Omitting their quarrel to the three orders and the word Priest answered before Come wee to their exception against the ordering of Deacons which is P. 45. that the imposition of the hands of the Bishop alone upon them is contrary to Acts the sixth where 't is said that They and not one of them onely laid their hands on them But if it be of necessity that at the ordaining of the Deacon there must be the hands of all the Apostles or Ministers present Then more should be required thereunto than to the making of a Minister or a Bishop for that was done by Pauls hand as himself witnesseth in Timothy or at least it will follow that one Apostle 2 Timothy 2. if the rest were present had not power to make a Deacon Secondly Is it any way probable that all the Twelve laid their hands upon every one May not rather Calvins opinion above cited hee admitted viz. ' that one onely did it in the name of the rest Thirdly How will it follow that if all the Apostles laid on hands that therefore every Minister present with the Bishop must do so too unless they can shew that every private Minister doth come as neer the dignity of an Apostle as a Bishop doth who is a Governour of the Church Fourthly It is well noted in the Articles that some superstitions in the Church though there it speaks in another case have grown Artic. 25. of the Sacrament partly of the corrupt following of the Apostles The Apostles and not one onely might lay on hands because there were several to bee ordained And many occasions did admonish them of expedition Again Their Deacons were not in all points as ours which are admitted into the order of the Ministry Why the sole imposition of the Bishops hands is used in Deacons which because an inferiour one to represent the distinction of it and the dignity of the other viz. The Ministry usually so called or Priesthood it was thought convenient to impose the sole hand of the Bishop in the one But for more solemnity not more efficacies sake to adjoyn other Ministers to the Bishop in the other SUBSECT II. Apostles choose Deacons THey except secondly against that passage in the Except 2 prayer where it is said that God did inspire his Apostles to chuse into this order St. Stephen c. whereas they say Act. 6. the Text saith it was the multitude Now the Brethren say it was by order from the Apostles And it hindreth not but that the Apostles might chuse with them or if not their approbation is their chusing after the multitude had made theirs Where the Brethren say that to say the Apostles chose them directly ' crosseth the Text they give us a taste of their learning and of their Logick With them it seems Except 3 subordinata simul vera are contradictoria and Jonathan and David mortal enemies SUBSECT III. Receive the Holy Ghost BUt that which most offendeth say they is N. 3. Receive the Holy Ghost that in the very act of ordaining Priests or Ministers the Bishop takes upon him to give that which none but God himself hath power to bestow where it saith Receive the Holy Ghost c. which be the words of Christ himself to his Apostles without any warrant from him to bee used by any other Because in other ministrations where the words of Institution in Baptism in the administration of the Lords Supper c. are first rehearsed and then at the Act of ministring a prayer is used not a Magisterial use of the very words of Christ himself in the first institution For answer Answ First the Bishop is not to be laden with this odium alone if any were just but the rest of the Ministers also that impose hands with him the Bishop for orders sake being but their mouth But to the matter First To the thing it self next to their exceptions against it To the former Wee must first remember that the Holy Ghost is Christs Vicar upon earth in the Government of the Church in general Joh. 14. chap. 15. chap. 16. and therefore sent by him for that purpose And particularly assumeth to himself the calling of the Ministry As separate unto mee saith the Holy Ghost Barnabas and Saul for the work that I have appointed them Act. 13.2 And take heed unto your selves and unto the flock over which the Holy Ghost hath made you over-seers Act. 20. saith the Apostle to the Ministers of Ephesus Whence it
follows that no Minister can be made but hee must have the Authority of the Holy Ghost Secondly It is necessary also that hee receive the Holy Ghost it self in the gifts and abilities of it for the discharge of this calling For no man can say that is effectually teach that Jesus is the Lord but by the Holy Ghost saith the Apostle 1 Cor. 12. And every spirit that confesseth that is soundly preacheth that Jesus is the Christ is of God 1 John 4.1 2. John 16. For it is the Holy Ghost onely that leadeth into all Truth concerning Christ Thirdly The conveyance of the Holy Ghost in all publick Ordinances is by some Ministerial hand as in Baptism and the Lords Supper wherein at least unto the faithful the Holy Ghost is conveyed So as in respect of the thing it self the Holy Ghost is necessary to bee conveyed to every Minister that is to bee ordained Sense of the words 2. Next for the meaning of the phrase First wee must observe That the word Holy Ghost here may be either taken for his person and gifts or for his Authority or both by a Metonymy It is taken for his gifts where it is said John 7. that the Holy Ghost was not yet because Christ was not yet glorified It is taken for his Authority when the Apostle saith that the Holy Ghost had made the Ministers of Ephesus the overseers of the flock Act. 20. Secondly wee may expound the words by way of declaration and solemn pronouncing as well as imparative or communicative bidding And the other words may bee so expounded also according as in absolution it is in one place in the Common Prayer-Book pronounced authoritatively yet it is expounded to bee onely a declaring and pronouncing Now to apply the former The word Holy Ghost here seems to bee taken for the Authority especially of the Holy Ghost to the exercise of the Ministerial function As if it were said Take thou the Authority of the Holy Ghost which hee hath appointed his Church to communicate and dispense to persons worthy for the Ministry of the Word in binding and loosing and of the Sacraments 3. To their exceptions First To the exception general it self that this form hath no warrant No warrant It is answered Answ That in other things they urge the Letter of the Scripture And surely where there is no incongruity in the thing nor impediment from some other cause from using the very words of Institution there cannot bee desired a better warrant Now that there is no such incongruity nor impediment shall bee shewn in answering unto the Reasons of the former exception whereof the first is that Proof none but God himself hath power to give the Holy Ghost But it hindreth not but that what none but a superiour Authority can have power to give originally may yet bee given ministerially Answ and by delegation from that superiour power Neither Moses had power to consecrate Aaron nor Samuel to confer the Kingdome unto David nor the Apostles themselves to give the Holy Ghost but by delegation and commission Which power if as to that right of the conferring the power and authority of the Holy Ghost to the ordaining of a Minister the Church ministerially hath not for without that power it cannot bee done then must every Minister receive his authority and outward call immediately from Heaven Neither is repugnant hereunto Lib. 1. dist 14. cap. 1. Hic quaeritur Aug. de Trin. l. 15. c. 26. either that of the Master of the sentences nor of Austin himself whence hee hath it viz. Neque enim aliquis discipulorum ejus dedit spiritum sanctum Orabant quippe ut veniret in eos quibus manum imponebant non eum ipsi dabant Quem morem in suis propositis etiam nunc servat Ecclesia Object For neither saith hee any of the Disc ples gave the Holy Ghost but they prayed that hee might come on those upon whom they laid their hands but gave him not themselves which custome the Church even now retaineth in her Bishops For our Church doth pray in laying on of hands and with and under the words Answ 1 of Institution asketh also before and after What form of words the Apostles used in laying on of hands and conferring the Holy Ghost is not expressed but unlikely it is that they used none Now those they used whether they were those used by our Saviour or others in form of praying cannot be determined nor therefore their example urged in that which our Church pretendeth not unto But the former will bee more evident in other ministrations also In Absolution the form is in the Liturgy in the visitation of the sick Imperative and authoritative as I may so speak and in a good sense so it is by his authority committed unto mee I absolve thee from all thy sin c. yet in the general absolution after the general confession at morning-prayer by which the former must bee expounded it is expressed to bee but declaratory by way of solemn and authoritative pronouncing and with the concurrence of prayer for efficacy of such declaration Almighty God who hast given power and commandment to declare and pronounce to his people being penitent the absolution and remission of their sins c. In Baptism the Holy Ghost and remission of sins is given and that by the ministration and the words spoken by the Minister So also in the Lords Supper the body and blood of Christ sacramentally is conferred by the words and action of the Minister none of which is in the power of any to bestow but God onely Shall wee therefore except against the fruits of those Ordinances or against the Minister for pronouncing such words and doing such actions Again as in the Absolution there goeth with the Pronounciation prayer also and so likewise in Baptism and the Lords Supper what hindereth but that the words may be taken under a precatory sense also and as including prayer which more expresly goeth both before and after The words therefore take thou the Holy Ghost do not argue an original or an inherent power but Ministerial onely and so as not excluding a precatory vertue also This to the first Reason The second is because they were the words of Christ himself to his Apostles what Proof 2 then were all Christs words to his Apostles peculiar to them Answ It was to his Apostles that hee gave the command of baptizing and teaching and of giving his last Supper Have none therefore power since to administer these Ordinances Again if no Minister can be made but by the Holy Ghost and his Authority and this Authority were proper onely to the Apostles because the words were spoken to them then is the Church deprived of the Holy Ghost ever since the Apostles nor hath power to ordain a Ministry The third reason is taken from the parallel of other administrations Proof wherein the words of institution in
Baptism in the administration of the Lords Supper c. are first rehearsed and then at the act of Ministring a prayer is used not a Magisterial use of the very words of Christ himself in the first institution First it is untrue that there is any difference in this Answ between Ordination and Baptism or the Lords Supper for as in these there goeth prayer before and after So also in this of Ordination But in the very act there is used a Magisterial if the Brethren will have it so or an authoritative command precept or imperative expression In Baptism I baptize thee in the name of the Father c. not a praying that hee may be baptized The sense whereof is I wash away thy sins or as Ananias to Paul arise and be baptized and wash away thy sins Act. 22.16 which is Magisterial and commanding At the least it is an using of the very words of Christ himself at the first institution as neer as may bee which the Brethren deny to be lawful So in the Lords Supper It is not in the very act I pray that thou mayest be one for whom Christ died and that thou mayest feed on him by Faith But a peremptory assertion that Christ died for him and an imperative command that hee should feed on him by Faith In neither the one Sacrament nor the other is there a prayer used in the very act of administring Neither were it unlawful if the former were in the Lords Supper Take thou the body of Christ take thou his blood which some have used But that our Church for the avoiding of Superstition hath been forced to use other words The Germane and Dutch Churches use a form not unlike that now named The Dutch Form of the Lords Supper in the Dutch Churches The bread which wee break is the communion of the body of Christ take and eat it where they are commanded to take the body of Christ as peremptorily as the Minister is commanded to take the Holy Ghost So in the Cup. But none can give the body and blood of Christ but himself onely And in the Germane Church of Colen Liber Reform Colen in the Liturgy above mentioned in the form of giving the Lords Supper Accipe manduca ad salutem tuam corpus Domini quod pro te traditum est Take and eat the body of Christ to thy salvation c. But secondly as was said above if the words may bear the fotm of a prayer also there needs no altering unless it bee of the Brethrens spirit unto more charity Again wherein wee differ from the very words of Institution it is partly because it would bee incongruous to use them as to say This is my body which is given for you c. And partly to prevent as was said such superstitions as had grown into the use of that Sacrament for want of a more clear explication of those words But it is not incongruous english to say as a Deputy in the name of the Original Author receive the Holy Ghost So also there hath no Superstition arisen upon these words because by Doctrine prevented elsewhere by reason whereof the Church should be constrained to change the very words of our Saviour Especially seeing they serve more emphatically to confirm the assurance of the Minister in his call as also to beget a greater Authority for his person and office in the hearts of the people both which is very necessary Ac uberrimum h. doctrinae fructum quotidie percipit Ecclesia dum pastores suos intelligit divinitus ordinatos esse aeternae salutis sponsoris Cal. in Joh. 20.23 Whilst the people hereby understand that their Ministers are ordained by God to be his Embassadors If it be replied Object that it nourisheth a Popish opinion of the Episcopal and Priestly power to convey the Holy Ghost Object and to forgive sins Answ It is answered that neither of these opinions are Popish but onely the Application of them to unfit persons and the perverse exposition of them as if they had such power in their sleeve to dispense when and to whom they pleased The danger whereof is not such among us who are better taught as that wee should for it alter the words of institution and form of ordaining of which there is such particular use To their third exception that it countenances a sole Except 3 power of Ordination Answ the very form of Ordination answers which appoints that the Bishops with the Priests or Ministers that are present shall lay on their hands and not the Bishop alone To their last of offence to Except 4 Protestant Churches abroad Vide Harm confess they have not declared any such offence in their publick confessions in reference to our Church that I know of nor will if they consider our Doctrine in this particular Answ If some particular men should not be satisfied if for that wee should alter wee should do it rather for the Brethren who are or have been of our own Church But to satisfie a few we may not by unnecessary change scandalize many more To conclude the sense of our Church in these words and this ceremony might be expressed in that of Austin ' on those words Received yee the Spirit by the works of the Law or by the hearing of Faith Aug. in Gal. 3. 2. Tom. 4. Ab Apostolo praedicata est eis fides in qua praedicatione utique adventum praesentiam spiriti sancti senserant By the Apostle saith hee the Faith was preached unto them in which preaching verily there was felt the coming and presence of the Holy Ghost So doth our Church give the Spirit whilst shee repeating the words of Institution intends and prayes that those to whom her word is directed and for whom her prayers Annot. in Joh. 20.22 in Indic Authoâ—it ap Aug. tanquam ex Serm. 11. de verb. dom Tom. 10 quanquam id ibi non invenio sententia tamen proba est may feel the coming and presence of the Spirit I end all with the words of that Author Insufflavit dixit accipite Sp. S. Ecclesiastica iis verbis poâ—estas coâ—lata esse intelligitur inspiratio ergo haec gratia quaedam est quae per traditionem infunditur ordinatis He breathed on them and said Receive the Holy Ghost in these words wee must understand saith hee an Ecclesiastical power is given This Inspiration therefore is a certain grace or priviledge which by delivery in imposition of hands is infused into the ordained which sentence being it takes in both the power and the gift may not unfitly being expounded as a Ministerial act assisted with prayer close this dissertation SUBSECT IV. Consecration of Bishops and Archbishops c. 3. Gen. Exception against book of Ordination THe last Exception they have against the book of Ordination is about consecration of Bishops and Archbishops Where first that because that the same portion of Scripture is appointed to
King James's Proclamation for Uniformity of Common-prayer prefixed to some Editions of the Liturgy which by Law was established in the daies of the late Queen of famous memory blessed with a peace and prosperity both EXTRAORDINARY and of many years continuance A STRONG evidence that God was therewith well pleased The importunity of the complainers was great their affirmations vehement and the zeal wherewith the same did seem to bee accompanied very specious And they began such proceedings as did rather raise a scandal in the Church than take offence away and did other things carrying a very apparent shew of Sedition Upon this double experience when such motions of change were made to him hee * In his Proclamation for unity of Common-Prayer and confer H. Court crushed the chicken here in the shell lest it being hatched by indulgence might pick out his eyes as it did afterward some others and did well King Charls His Majesties Father yeelded in these things to Scotland but doth not obscurely bewail it If any saith hee speaking of Episcopacy shall impute my yeelding to them my failing and sin Icon. Basilic medit 17. p. m. 156. I can easily acknowledge it On the issue whereof no man can without horrour reflect Now Faelix quem faciunt aliena pericula cautum O happy hee whom others failings make Wise to become and by them warning take But it may be times are different and am I made of the Kings Counsel I conclude all 2 Chron. 25.16 Erasm in Epist Hieron ad Heliodor Tom. 1. Ep. 1. in Antidot advers calumniam first with that of Erasmus Ad haec video esse non-nullos hujuscemodiingenio ut cùm apicula ad omnem flosculum ad omnem advolans fruticem tantum id excerpat quod ad mellificium sit conducibile ipsi solum hoc venentur si quid sit quod aliquo pacto Calumniari possint His mos est è toto libro quatuor aut quinque verba decerpere atque in eis calumniandis ostendere quantum ingenio polleant Non animadvertunt quibus temporibus cui Causes of calumniating of an Author qua occasione quo animo scripserit ille Neque conferunt quid praecesserit quid sequatur quid alio loco eadem de rescripserit Tantum urgent ac premunt quatuor illa verba ad ea machinas omnes admovent Syllogismorum detorquent depravant aliquoties non intellecta calumniantur That is I perceive saith Erasmus that some men are of that disposition that whereas the little Bee flyes to every flower and to every green thing onely that it may gather that whereof it would make honey these men only hunt after that which they may rail at The custome of such men is out of a whole book to cull out four or five words and in reviling of them to shew what abilities they have They consider not in what times the Author wrote nor to what persons nor upon what occasion nor with what intention Nor do they compare what went before with what follows after what hee said of the same matter in another place Onely they urge those four words they wrest they deprave and sometimes reproach what they understand not Thus far hee Next with that elegant and prudent observation absit invidia verbo of our late Soveraign upon this same Argument Icon. Basilic Medit. 27. To His Majesty that now is Not but that saith hee the draught being excellent as to the main both for Doctrine and Government in the Church of England some liues as in very good figures may happily need some sweetening or polishing Which might have easily been done by a safe and gentle hand if some mens praecipitancy had not violently demanded such rude alterations as would have quite destroyed all the beauty and proportion of the whole Thus the King The close of all Dr. Usher L. Primate of Armagh Serm. before the H. of Com. Febr. 18. 1620. pag. 6 7. Rom. 16.17 I seal up all with the grave admonition of a Primate Bishop and the Authentique Decision of this case by a Prince of Kings Let not every wanton wit saith the former to one of the Houses of Parliament bee permitted to bring what fancies hee list into the pulpit and to disturb things that have been well ordered I beseech you Brethen saith the Apostle mark them which cause divisions and offences contrary to the Doctrine which yee have learned and avoid them Howsoever wee may see cause why wee should dissent from others in matter of opinion yet let us remember that that is no cause why wee should break the Kings Peace and make a rent in the Church of God A thing deeply to bee thought of by the Ismaels Ismaels of our time whose hand is against every man Gen. 16.12 and every mans hand against them who bite and devour one another until they bee consumed one of another Gal. 5.15 who forsake the fellowship of the Saints and by sacrilegious separation break this bond of peace Little do these men consider how precious the Peace of the Church ought to be in our eyes to bee redeemed with a thousand of our lives and of what dangerous consequence the matter of Schism is unto their own souls For howsoever the Schismatick secundum affectum as the Schoolmen speak in his intention and wicked purpose taketh away unity from the Church even as hee that hateth God taketh away goodness from him as much as in him lyeth yet secundum effectum in truth and in very deed hee taketh away the unity of the Church onely from himself that is hee cutteth himself off from being united with the rest of the body and being dissevered from the body how is it possible that hee should retain communion with the head Thus that most learned Primate Note for whom the Brethren seem to have a special reverence in recommending of his Model of Episcopacy Necessit Reform p. 53. Wherein yet hee did propound but not prescribe his â—udgement according to that Seneca Illi qui in his rebus nobis praecesserunt non Domini sed Duces nostri sunt or as the Apostle as a helper 2 Cor. 1.24 not as a Lord over the Faith of the Church in this particular but especially as respecting the time when more could not well bee hoped for The last word as 't is meet shall bee the Kings and 't was his deciding one in these controversies after hearing of all debates about them at the conference at Hampt Court Proclamat for authorizing the book of Com. prayer at the close And last of all saith hee wee do admonish all men that herereafter they shall not expect nor attempt any further alteration in the common and publick form of Gods service from this which is now ESTABLISHED For that neither will wee give way to any to presume that our own judgement having determined in a matter of this weight shall bee sweighed to